The nevv world,: or, the nevv reformed church. Discovered out of the second epistle of Peter the third chap verse 13. First opened briefly, and some points pourtrayed and propounded before some of the nobilitie and others in the country. Afterwards more fully delineated, and prosecuted before the Honorable House of Parliament; May 30. An. Dom. 1641. And upon the request of some of them, desiring coppies, was limbed up for the presse, according to the maine parts then, and there delivered. / By Nath. Homes Dr. in D.

THE NEVV REFORMED CHVRCH.

2 Epist. of PET. 3. cap. verse 13.

Neverthelesse we according to his promise looke for new heavens, and a new earth, wherein dwelleth righ∣teousnesse.

THat your thoughts may goe Logically downe with me to my Text, I shall give but a word, but point with the finger, to intimate the way of the A∣postles method, viz. his scope being to cure the immorality of the last times, he goes the Paracelsian way of Physicke. That is to apply hot remedies, to hot diseases. The diseases of the last times, being scoffing and jearing at the last times, the common walking fire, or squib-guns of Hell-Zelotes to flare and flash in the face of truth, and honesty. The Apostle applies this hot operating dosis. That as sure as the Lord would hasten the last day, so would hee make it an hot day: as much hotter then the day of judging the old world, as fire would bee hotter then those waters, vers. 5. to the end of the 10.

This therefore saith the Apostle, should awaken men.

before it come. The consideration, before the execution, as the dawning before the sunne-rising; and put men first upon a conversation of piety, vers. 11. And so second∣ly, upon an expectation of eveilasting felicitie, vers. 12.

Yet so (saith the Apostle) as we doe not looke over, or beyond that wee are to looke for, before that great day, namely new Heavens, &c. And therefore the Apostle, like a Cautionist brings in the word with a Neverthelesse. Neverthelesse, we according to his promise, &c.

You perceive already (I beleeve) that in the first word, there is just occasion given, not to slight the very Gram∣maticall expression of the holy Ghost in my text. As that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, (to which the Syr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 directly answers) signifies either Neverthelesse, as in our new translation, or an adversative, or diversative But, as in the old translatiō, and in the translations of other Churches in their native language. The learned Translators therefore in our last translatiō saw some emphaticall thing in this small title 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that they drewit out into such a length; and perceived no doubt as wee conceive & receive the Apostle; that if he had here meant the same materiall Heavens, as in the for∣mer verses, he would have said, And we expect, and not have used such an exceptive, or a word so commonly, ren∣dred exceptively, & adversatively, as therby to glance our expectation to an heaven upon earth before the Churches arivall at the Heavens above the earth. And that with a beleeving expectation or hope (as the word in the original signifies) and not a conjecturall, or of bare opinion; So that the blessed Apostle in his illation of this verse seemes to use a kind of Rhetoricall Epanorthosis, or correction of himselfe;

thus, say I the heavens shall bee dissolved? Neverthelesse, so understand me, as that I still meane we shall have now heavens, &c. here.

And because naturally mens thoughts are very flat, and their affections dull touching this heaven upon earth, therefore the holy Ghost useth other flowers of eloquence to dresse forth and adorne this glorious estate of the reformed Church. First, a metaphor, comparing it to Heaven; the best conditi∣on

that is, because the Churches reformation hath its o∣rig••nall thence, and its end of perfection there. And meane while hath the speciall presence of God there, which is the very forme of heaven. In so much as in that respect some of the Ancients said, Heaven was a qualitie, rather then a place.

Secondly, and Hyperbole, or high sounding expression of the newnesse, or newalty of this state of the Church; cal∣ling it a new heavens & a new earth, as if of another sub∣stance (for so new imports) of a new substance. Howbeit the Apostle only meanes, new in accidents, in qualities, & circū∣starces. Yet so he speakes to draw on our minds to reach home to a right opinion of those new heavens, &c. That there shall be such a renewed condition of the Church, as if it were a new one. The like expression the Apostle useth in describing the righteous condition of the renewed Church saying, that therein shall dwell righteousnesse, putting the Abstract, for the Concret, Righteousnesse, for righteous men, a righteous people. For no men or people can be purely righteous in this life. That is the prero∣gative, and incommunicable difference of Heaven pro∣perly so called.

Lastly, for a full evidence what is the meaning of this text, let us consider it Theologically in the Divinity of it. Neverthelesse is a distinctive particle: first, of a new Heaven on Earth, from that above secondly, of the Saints hopes from the worlds. As for Heavens and new Earth; Some looking on these words cursoryly, and with an ordinary eye, have runne away with a confidence that they are to be understood of the Heaven of Heavens, and the eternall glory of the Saints there. But these in∣terpretors are heavenly wide. For this interpretation is too spirituall. For besides what we said in the Gram∣maticall consideration.

Note here first, what neede was there of this commen∣datorie information of the glorious estate of Heaven, which is glimmering in the darke minds of heathens, wit∣nesse their discourses of the Elysian fields, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and the

immortality of the soule; much more doth it glare in the inlightned minds of the Saints. Last of all was there any neede to tell the Saints that in Heaven above dwells righteousnesse. Secondly, how or wherein might the Prophets and Apostles meane that the heavens of the blessed were new, more to the Saints in their ages then to the rest of all the Saints, who by a continued howerly sucession, in one place or another are going to the same? Thirdly, If Heaven here signifies the state of glory, what shall wee doe with, or what shall wee make of the new earth? Fourthly, if the new heavens here meant, are pro∣mised new heavens, and with knowne promises, and in all ages the ablest of Gods Church could never parallel to this text any other places then Isa. 65.17. Isa. 66.22. as precedent promises. And Revel. 21.1. Asuttered by S. Iohn the Apostle, who was Co-Apostle, and Coeve of the same time with Saint Peter, though the time of writing may somewhat differ; how shall we wrest those promi∣ses to meane the heavens of glory? for no violence can doe it, without many manifest contradictions.

[Object.] Other Divines commonly called the Chiliasts, or Mil∣lenaries, would (as their names import) understand this text, of the Martyres reigning a thousand yeares on earth as in a particular speciall heaven upon earth, peculiar to them, before they be taken up, soule and body into hea∣ven above. But these are as wide on the other side, and that as farre as earth from heaven, of innumerable parti∣culars that might be alleadged, let us at this time bee con∣tent with a few touches. First, for that leading place (as they account it) Revel. 20.4, &c. let us goe no further then the expresse text, and thus farre it acquites it selfe; First that the text speakes of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That the soules of them (whose bodies had beene smitten or be headed with the axe) not their bodies too, should reigns these 1000. yeares. And although soules oft times in the Scripture do signifie the whole persons, soules and body conjunct; yet soules cannot so signifie here, because the holy Ghost pre∣cisely and emphatically prevents this by telling us that

the axe, or some such mortall engine of Martyr-dome had distinguished the soule from the body as farre as Heaven from Earth. The holy Ghost intending here∣upon, to comfort herein the Church on earth touching those bleeding members. [Answ.] That howsoever to the senses, & opinion of the world, these slame Saints may seeme to perish, yet as their bodies are asleepe in the earth, so their soules for each moment of Martyrdom and bodily death have 1000. yeares reigning. i. e. an eternity of felicity in Heaven, or their soules have many yeares felicitie in Heaven till God set their heads on their shoulders againe, and rev••ite their bodies to their soules.

[Object.] Secondly; it is not in the text 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they rose againe, or lived againe (which would have somewhat sounded of a resurrection of their whole person:) But it is only 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 They those soules lived in Heaven. And although there be in the next verse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they lived againe, yet it is a∣bout a contrarie sort of people, and about a contrary bu∣sinesse. Namely, that the wicked unregenerated world, the meane while had not so much as attained to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of living againe by regeneration in the second Adam, since their death in lapsed first Adam, in whom standing in innocency they were alive. And so saith the text expressely, for the thousand yeares, i. e. the long time the Martyres soules had beene, and should be in Heaven, even afore the generall resurrection; the wicked so ill thrift all this time on earth under the meanes of grace that they attaine not to the first resurrection, the first degree of life eternall to live by conversion. [Answ.] This opi∣nion of Chiliasme, saith a most grave learned, & ge∣nerally approved Divine, as most hath beene in Christen∣dome, is contrary to the generall and universall faith and beliefe, professed by the Church, in John 5.28.29. as hee quotes the place. And therefore it made the Church of God along time to doubt of the authority and authentie of the books of the Revelation. Even so long as unskilfull interpr••tours wrested it to this opinion.

[Object.] We are not desirous to conceale that many of the more

pious and learned Fathers were led away with that opini∣on.

[Answ.] But then let us have leave to note the levitie of the cause, and the ignominie of the event. The cause was a meere credulousnesse of the later, believing the report and opi∣nion of the former. Augustine believes Victorinus Picta∣••iensis. He Dyonisius Alexandrinus. He Hepos Episcopus Egypti. He Tertullianus. He Irenaus. He Justin Martyr. (at lest these were the men if the order not so exact, that handed this tradition from one to another.) And the last man on whose sleeve they all hang the chiefe of their be∣liefe in this point (as Irenaus confesseth) was Papias, whom they conceived to have beene Saint Iohns hearer. And so (as they intimate) knew Saint Iohns minde and meaning to leane that way. But as the text in that 21 of Revelat. shewes that Saint Iohn did not so meane; so Pa∣pias was not a hearer, or seer of any of the Apostles, and therefore not of Saint Iohn: So hee confesseth himselfe, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

And for the ignominie that that opinion drew on it selfe,

Eusebius saith, that Papius the first Authour of that opinion was a credulous man, and apt to receive fables for verities.

So hee; Therefore Saint Hierom justly confuted him, and his followers. And so in allages following their times are recorded in the most judicious and pious ecclesiasticall writers most justly confuted as guilty of a grosse error in that respect. And for mine owne part, I see not Cui bono, to what end any should bee zealous for the opinion. I would willingly know of the late Arminian sect, why they are so hot for it? And of those Anti-Arminian orthodoxe, that seeme to hearken this way whether this Tenet may not dazle their sight from seeing and looking after that more generall restau∣ration of the Church of Gods pious ones, whiles they stare so after a surmised & imagined comfort of the small handfull of Axe-hewen, or bloodshed martyrs. And un∣till then that I receive that satisfaction, and an answer to other doubts, I shall desire by the leave of charitie to

hold where I am against Chiliasme, with modestie.

As for this text of Peter it seemes farre enough from that opinion. First, because Heaven and Earth are di∣stinctly named and heaven before earth, as the chiefe of that newnesse here meant. Secondly, this newnesse was first in these expresse termes primarily prophesied to the Jewes (though participatively to the Gentiles,) and that after Isaiah had prophesied, their captivity, should seeme as a comfort to them. And to them now scattered, and to the same purpose, mentioned againe by Saint Peter here. But if this new heavens, &c. should bee promised onely to Martyrs resisting to blood from how narrow and particular, and sad a Topick place or argument would these intended comforts bee drawne. For wee see how few or none of the Jewes have beene Martyrs hitherto, and how forlorne their condition hath beene, and so un∣fit to here of greater miserie, as a way to so short and par∣ticular a comfort, with the restored Church of the Gen∣tiles, in that kind.

Wee must therefore fly in the middle Region, goe in the middle path. Medio tutissimus ibis.

We therefore by new Heavens, and a new earth, un∣derstand a new forme of worship; religion in the expression thereof reformed, brought more close to the rule of the Gospel, made more spirituall, and heaven like; and earth∣ly men made new, changed, turned into new creatures by the power of Religion so reformed. And thus in divers places heaven signifies religion, and earth, the persons re∣ligionised. Mat. 13. oft. Epistle to the Ephesians oft, chap. 1. vers. 3. chap. 2. vers. 6. chap. 3. vers. 10. chap. 6.12. Because the externall worship is a type of heaven, Psal. 15. Heb. 8.5. Heb. 12. vers. 26, 27. Hagg. 2.6. In which two last places, where it is said, God shooke once, and would shake againe heaven and earth; the Lord al∣ludes to mount Sina, that thereby thunder and lightning and earthquake, hee shooke the heavens materiall; and spirituall, the law, and tables when he delivered them, and the earth, materiall, and metonimicall or metaphoricall,

the men, Moses and the rest trembled, and so at the giving of the Gospel, by the sufferings of Christ, the heavens and the earth seemed to be moved. The Sunne eclipsed, the earth trembled, the heavenly temple rent, the beholders quaked: And at the giving of the spirit for extraordina∣rie gifts as seales of the Gospel, there was a shaking of one of the lower heavens, the ayre (as Saint Paul calles it an heaven) by reason of a mighty wind. So that this sha∣king signifies all one with making, and creating new hea∣vens, &c. And to doe this according to his foregoing pro∣mise is to doe it according to Isa. 65.17. Isa. 66.22. and Hagg. 2.6. In the expectation of which Saint Paul. Heb. throughout the Epistle. And Saint Iohn throughout the booke of the Revelation joyne for this new state of the Church, being then but begun, and in part, and here and there but in a few particular places in comparison of what should be for future, when Jewes and Gentiles should both come in; and in regard that this begunne new∣nesse soone suffered much eclipse and interception, o're it should for future, therefore the Apostle Peter, and the rest of the Apostles looked beyond that to a future per∣fection.

As for the righteousnesse that shall inhabit in this new estate of religion and men, it is questioned by some, whe∣ther the righteousnesse of Christ as more promulgated, or the righteousnesse of men, as more practised bee here meant? But the rules in subordinate things are not contra∣rie: therefore nothing hinders but both are here meant. And by reason of their Connection must be.

First, Its here meant that Christs righteousnesse shall bee more revealed unto men, and into men. Rom. 1.17. And Christ being made unto them righteousnesse, hee shall also bee made unto them wisedome, sanctification, and redemption, 1 Cor. 1.30. For when the grace of the Gospel appeares not onely unto men, but into men, it teacheth them to deny all ungodlinesse, and to live godly righte∣ously, &c. Tit. 2.12. And these righteousnesse, or righte∣ousnesses in the descent, shall be a towne dweller, a free

Denison of this new world, and its kingdomes. A free∣holder, in feesimple.

The text being thus opened, you may perceive the summe of it to be a divine Cosmography, or a divine des∣cription of a spirituall new world.

In particular, wee may note first, the Antipodes, the contraries to the inhabitants of the Eden, or more glorious tract of this new world: And these are pointed at in the Neverthelesse. What ever the world thinke, whether scoffe, or not scoffe. Have a vaine hope or no hope; or what ever meere good states men, or generall honest minded men, touching only an heaven above. Yet We: Neverthelesse we looke for, &c. So that this antithesis distinguisheth these discoverers of the new world from their hope, and the object thereof.

2. The Hemisphere of the new found land of this new world. And that

• 1. By the substance
  • Heaven.
  • Earth.
• 2. By the Accidents or qualities, or properties of both.
  • 1. The Noveltie or newnesse.
  • 2. The Equitie or righteousnesse.

So that as in the morning you heard handled by my predecessor, the Architectonica; the building of the new house of the reformed Church. So now I am to present you with a map of the Cosmographie, or discription of the new world of the Church.

A Map. I say, one map (not severall particular ones) and upon that to discoutse, or at the bottom or margin thereof to set downe the historie thereof.

This one map, is the generall thesis, or doctrine I shall draw out of all the parts of the text, or wherein I shall draw together all the parts of the text, thus:

[Doctrine.] What ever the world vainely promise themselves, yet the godly in all ages hope for new Heavens and a new Earth, of a righteous reformed Church, according to Gods promise.

As for our historie or discourse to be added or annexed to this doctrinall map, it consists of the explication, vin∣dication, probation, demonstration, and application of if.

First, Explication (for the illation of the Doctrine from the text is most plaine, I neede not insist upon it.) The knot is, how the godly in all ages expected a reformed Church, which we explaine thus: That as upon the First fall, God made the first and grand promise of raising the Church; so ever and anon as the Church tooke some wrenches of her old hurt, so the Lord renewed, and in∣larged the first grand promise. When the Church re∣ceived a second blow, in the murther, of Abel, the Lord bound her up, with the birth of Seth, and a prophesie upon him. And Adam knew his wife againe, and she bare a sonne, and called his name Seth. For God (said she) hath appointed me another seede in stead of Abel, whom Caine slew. When the Church in Seths posteritie grew sore sicke, then the Lord cheered the Church in Noah. Hee shall comfort her, with thee saith the Lord will I establish my Covenant. When by the drowning of the world, the Church was almost fallen into her grave, then the Lord raised her to life by a gratious promise to that most eminent Son (i.e. Melchise∣deck, King of Salem, and of righteousnesse.) When the Church fell from the buildings of the tower of Babel, that she was confounded in her language, like one speechlesse, or amazed with a fall, then God renewed the grand char∣ter of the first promise with inlargements to Abraham and his posteritie. And at the same time that it was prophe∣sied and after performed, that the Church should sinke as low as the clay pits, and brick kilnes of Egypt, was it pro∣mised, and after proportionably performed, that shee should be advanced by Gods power in Moses. When the Church was lapsed, by Elies sonnes, Samuel is chosen, and manifested by speciall signes that that the Lord had appointed him as a support to the Church. When things declined by Samuels sonnes, and the ill propping it up by Saul, then David was promised, as a sure and perpetu∣all

stay, in himselfe and his posteritie. Finally, when the Church had that great blow in Babylon, whereof shee lay sicke seventy yeares, then was Christ promised, the mag∣nus instaurator. The stay of all stayes for ever. So that when Christ came, and began the new Testament, was Mirabilis annus, the admired period of the Church. All those periods of restoring and comforting the Ghurch in the Old Testament were but praeludia prefaces to this one of Christ comming in the New Testament. But this great restitution of the Church of the New Testament hath severall particular periods before it come to that in∣staurationem maximam; O that greatest and inaugmentable restitution at the end of the world. For that is called (and well may) a restitution. Whom the heavens must containe un∣till the time of restitution of all things. For Saint Peter had seene one great period of the New Testament reforma∣tion, from his fishing to his fishing after men (as Christ promised and prophesied) yet he thinks not that the fore∣going promises of the Prophet Isaiah were yet quite emptied. Some payments yet due, some of the fart, and strokings of these brests of consolation yet to be milked out. Neverthelesse we looke for new heavens, &c. And Saint Iohn the longest living Apostle after Christ, had seene more of the effect of Christs restoring the Church; yet doth hee prophesie in the Revelation of seven particular periods of the Church of the New Testament to come; in the se∣ven seales, the seven trumpets, seven thunders, and seven viols. All which in briefe, for our understanding them in short, may be reduced to these two heads.

[ 1] First, That from Christs time, till our time was the A∣postolicall reformation, particular, and interrupted.

[ 2] Secondly, that after this time or not long hence (as we shall shew more after, in the use of examination:) That Apostolicall condition of the Churches reformation, that hath beene but in few places or Kingdoms here and there, and with many interruptions, transplantations and the like, shall from thence forward be universall (as wide over the face of the earth, as God will ever have it) and as con∣tinued

and uninterrupted, as is sutable for a Church not yet in heaven it selfe.

2. Ʋindication. Because a doubt riseth out of this expli∣cation, we insert this next, before probation.

[Object.] Object. The objection is, that if there be so many de∣grees and periods of the Churches reformation, how shall each age know how much belongs to their time.

[Answ.] Answ. The answer is, that first, to each age to which belongs a perticular promise, God gives a speciall light, to compare the promise and the event together. Second∣ly, by consideration of evens yet unfulfilled in former a∣ges; Antichrist not yet pulled downe. The Gospel not yet preached to all the world. The Jewes not yet conver∣ted. That the Churches teachers should be no more dri∣ven into a corner.

Thirdly, that as Saint Iohn hath measured out the chan∣ges of the Church by periods, of halfeings; Daniels great period for his time to Christ (which was about 490. yeares) distinguishing them into about 250 yeares. So the Church (that casteth up far greater peeces of chrono∣logie) may the more easie account how the Church pas∣seth through any of her seven two hundred and fifties, especially of the first sixe; so plainely noted by Saint Iohn by severall events and circumstances. For as Eclipses of the Sunne or Moone, or such remarkable events, are the Time-markes of cronologie, that in computation of hun∣dreds of yeares, not one yeare is lost. So the sevens of e∣vents set downe by Saint John, are the stages of the course of times most easily pointed at.

3. Probation, wee goe no further for proofe then Saint Iohn, Coeve, and of the same time with Saint Peter, who also was told by the spirit of God, that though the pro∣mises of the Prophet Isaiah, touching the new created heavens were to be fulfilled in this life, that yet the events were yet to come. And therefore that the Church might know them more distinctly, Saint Iohn sets them downe more largely, so as in every verse throughout that 21. chapter of the Revelation (wherein hee handles the point)

there is a plaine argument, that Saint Iohn cannot bee un∣derstood of heaven above (as some would) but of the new heauen here below.

4. Demonstration, the reason why the Church hopes, is in regard of God. The reason why the Lord gave the Church that ground of hope, is in regard of the Church.

The Church hopes, in regard of God. i.e. in regard of his promise to the Church. There would be no looking, no sight, if there were no colour and light, no ground of word, and a Prophet or an Apostle from heaven to give light of it.

And the Lord makes those promises by the Prophet Isaiah, and gives us more light of them by his Apostles, in regard of his compassion to the Church.

To remove her evills.

To promote her good.

To remove the evils of the Church, viz.

• Nothingnesse.
• Childishnesse.
• Rustinesse.

That the Church might not decline either towards no∣thing, or childishnesse and foolishnesse, or rustinesse, and sinfulnes. For what is originall to the Church, the Church is inclined to be actuall in, if she be in her declension, not in her spirituall augmentation.

By Adams fall was the grand wound given the Church, to make her decline, to breake her, and imprayre her per∣fection, yea and at first almost brought her to nothing. So then God made the Church the first grand promise to put her in hope, that as long as the world stood shee should not turne into nothing, she should not bee annihi∣lated.

After this, all the times of the old Testament, especti∣ally of the Fathers, the Church grew so childish, that no∣thing but rudiments, the rattles of the ceremoniall law, the guilded corners of things, shaddowed landskips of things, would give her content. Of these the Apostle speakes in his Epistle to Galat. Therefore least the Church

should rest in these, the Lord by his Prophts in the old Testament, prophesied and promised a more excellent estate under the New Testament.

Finally, when this time was past, that the New Testa∣ment was begun, the Church no sooner obtained some rest from persecution, but shee grew rusty with ambition, contention, and other aberrations, both of opinion, and practise. As is apparent soone after Constantine the great his time: and neerer both of times and places, how resti∣nesse causeth the Churches rustinesse. Therefore that still the Church might hold up her head and looke beyond all these things, to a more glorious condition then the world could afford; the Lord by the Apostles sét before them the promises of the new heaven and earth.

• 1. By Saint Peter, in text.
• 2. By Saint Iohn, inlarging and inculeating them, in Revel.

Because vice versâ, by a retrograde motion, from rusti∣nesse the Church will decline to childishnesse. Rust wea∣kens the mettle, sinne weakens the soule. And rusty old age makes a man twy-child. And from childish∣nesse will the Church decline towards nothingnesse. In Rome, if not nearer this may be seene. From abundance of sinfulnesse, through ease and idlenesse the Church grew to abundance of ceremoniousnesse. From thence, she fell into idolatrousnesse, and so farre she went there, shee be∣came utterly nothing.

To prevent therefore such a gradation, and dissolution of the Church; both in regard of his owne Compassion, and in regard of that impression hee hath made upon the Church, hee hath promised to lend her his assistance to raise her to this glorious condition.

In regard of his Compassion, for if when the Church wanted no goodnesse, he promised her greatnesse in Pa∣ra••lise, much more now in more distresse, that shee hath i••oulke a greatnesse, but wants goodnesse, will hee pro∣mise it, and performe.

In regard of that impression the Lord hath made upon

the Church, for if God hath stampt on nature a generall abhorring of vacuum, of a voyde place, emptie of any na∣turall body (for that would breake off some linckes of the chaine and fast dependance of the naturall universe, and cause a selfe annihilation of nature more or lesse;) And therefore nature hath devised many changes, (generation, corruption, alteration, augmentation, diminution, locall motion, and that of particular bodies, contrary to their owne proper natures; as water to ascend in a pumpe, Aire to descend into the earth, in an earthquake) to shift her naturall sonnes out of the way upon attempts of va∣cuum that none of them may perish: how much more is there an impression of grace on the Church, of abhorring this least selfe annihilation, or loosing any of its spirituall perfection; and is most loth to be worse, but desires to be as much better as shee may. Therefore, as the Lord helpeth the naturall world to conserve it selfe, so hee hel∣peth the Church by efficacious promises, to sustaine her spirituall condition.

2. To promote the Chur∣ches good, viz.

• To draw on the Church.
• To draw up the Church.

To draw on the Church, in patience and holinesse. So runnes the context with the succeeding verse; Wherefore (beloved) seeing that ye looke for such things, (i. e. promised new heavens & earth, as it is in the text) be diligent that ye may be found of him in Christ, without spot and blameles. Com∣pare with this that of the Epistle to the Hebrewes. Where∣fore seeing we are compassed about with so great a cloud of wit∣nesses, let us lay aside every weight, and the sinne which doth so easily beset us, and let us runne with patience the race that is set before us, looking to Iesus, the authour and finisher of our faith. As aparent promising his married children to bee a daily friend to them, to build their decayed house new for them, and to make every thing new is a great incou∣ragement to them more patiently to beare the deprivati∣on of their parents personall presence and the combrance of the many cares and troubles in the flesh, (as the Apo∣stles speakes) attending on marriage; so Christ personal∣ly,

being gone into heaven, till the full restitution of all things, promising his children to build them a new world, or a new citie, i.e. many houses, and to make all spirituall things new for them; it doth much stay their hearts: It makes them hold up their heads as after a re∣demption drawing nigh; as after a recovery to life, after a lying at the point of death. As a travellour, the more hee sees the approach of his journeyes end, the more hee is cheared; so spiritually in this.

2. To draw up the Church, to make her as more heaven∣like, so more heavenly. And that in her judgement, as well as her desires. For if an estate of the reformed Church on earth, be called heaven, & compared to a new heaven, how excellent is heaven it selfe, which is the patterne & exem∣plarie cause it selfe which this lower heaven doth but imi∣tate? If the gates of the materiall temple were beautifull, how beautiful is that temple of heaven, where God him∣self is immediately in fulnesse of glory, whose maker & buil∣der is God? If one part of this new heaven be so glorious, viz. the Ministrie of the Gospel, in so much that the mi∣nistrie of the law, in the Mosaicall Church, had no glory in comparison, how transcendent is the glory of the whole state of glory? If eye had not seene, nor eare heard, nor heart conceived the excellency of the Gospel, till God revealed it experimentally by his spirit; much lesse can it be apprehended what are the heavens of glory, till we per∣take of the glory in heaven. And as these prophesies and promises doe make the Church more heavenly in her ap∣prehensions, so in her affections. As woings make lovers minds betrothings, betrothings make them minde mar∣rying; so these woing and betrothing restitutions doe cause the Church to long for that condition, when the Church shall be as a bride ready trimmed to be fully married and enter into heaven to sup with the lambe, Christ Jesus her husband in glory. As the more successe the sayler hath in his voyage rounde the world, the more acquain∣tance he hath with, and delight in the new hemispheres, of the heavens, and new constellations of starres; so the

further the Church on earth goes with her full-saite of knowledge, faith, and hope of the new militant Church on earth, the more shee will discerne and desire the last and best heaven of heavens.

This Doctrine being thus inferred, explained, vindica∣ted, proved & demonstrated, is usefull for

• Instruction.
• Examinatiō.
• Humiliation
• Consolation
• Exhortation

First, for Instruction, or information of the judgement, in three things.

1. That the thoughts and hopes of the world are very much at rovers, and randume, besides and asquint from the common cause; the Common good. So the Doctrine (closely grounded on the text) whatever the world promise themselves, &c. whatever they tinck, or thinke, they think not as the godly, hope not as the godly, intent on the common good: yea who can guesse what their vaine thoughts or hopes are? The common good, or evill of the Church is nothing to them, so they passe by. Lam. 1.12. If they bee presented with considerations of Divine justice, future judgement, in case of non-repentance; at these either they mocke, or are as stupified, through wilfull ig∣norance. So our Apostle in the beginning of this chap∣ter before the text. They returne to their former walke in their own vomit, or common mire, or salt matshes of the world, ut juvat immenso spatiantem vivere Caelo, like vaine-headed men in a walke, whiles they see most of heaven, they thinke least of heaven. If their spirits be a wakened, they turne their edge the cleane contrary way. If a Rome (as one once said in an Apothegme) be to be sould, these worldlings these terrae fily, these roving archers are the men that set the price on her. A Machiavellian a tribe of friends, a kingdome of common good, for his own ends. For he holds close to his theoreme, or rule. Pereant amici, mo∣do intercidant inimici. He is at the same passe to put off at a low price, some few great ones, as many inferiour ones.

Now he can as trimly act the Judas. If the K. of the Jewes may be bought and sold, for Quid aabis at a rate, he will betray him. These are the Popes Merchants and Mar∣kets, and his butchers shambles, to deale in slaves and soules of men. But one the other side let these worldlings meet in the face any opportunitie of advancing the common good, to bind up the wounded Levites, to preserve many a poore Sosthenes from beating, like Gallio, they care for none of those things, especially if the businesse of so great consequence as to rebuild the decayed temple, they stick heavily & answer lazily, The time is not yet come to set about it. If a church a Kingdom should put themselves into such mens hands, intrust themselves with such moles how pro∣foundly and remedilessely might all bee betrayed. And therfore it is not a small mercy, that the Lord hath found out so many worthies of Israel, to be faithfull to Israel.

2. Thing wherein this Doctrine doth instruct is this, It is the common condition of godly men, that though they dwell in the heavens of the Church on earth, as long as they dwell in the old heavens, in that state of the Church that is old in comparison of the new to come, they shall bee where there is a want of righteousnesse. There will be store if not of corporall, bee sure of spiritu∣all wickednesses in heavenly places. This heaven is seamed and fringed about with Hell. Things are not right there is a want of righteousnesse in the abstract So when the godly dwell in Egypt, in Babylon, still they found righte∣ousnesse to bee a Phaenix a scare bird. Alwaies thus it will be (be we contented with old things as long as wee will; I meane still the old Heavens:) either, there will bee a defect of righteosnesse; Or, a defection from righteousnesse; Or a disaffection against righteousnesse.

A defect of righteousnesse, either men will bee igno∣rant, or negligent of righteousnesse. Ignorant, when men looke not after the righteousnesse of God (the originall of all righteousesse) but goe about to establish their owne rightousnesse, and so doe not submit to the righteousnesse of God. Thus it is with men, when they are blind at the

Doctrine, or fumble at the practise of righteousnessse. So stubborne Papists, and ignorant sottish Protestants; they seeke a righteousnesse in blankes: as that they meane no hurt. In negative 'Phariseisme, they are not this nor that: In things of no life, or activitie in themselves, viz. in per∣formances, as their, wee have fasted. And that often too (though too oft to bee good) However; Performances of duties, are good praises not payments to God thankes∣givings to God: No salvation given to men. For they all are nothing in themselves, though done never so well, but as they finde and center upon Christ: And it is com∣mon with the most of men to build their false righteous∣nesse where the nest may easily bee pulled downe. Vpon some non causes, some meere probables, or some peeces or fragments of obedience, some care of the second Table with neglect of the first, or contrariwise: To seeke righ∣teousnesse, or put righteousnesse in any of all these, is as vaine as to seeke waters in the Mill-streame, when they are exactly pind up in the Mill-pond. If the fountain of Christs righteousnesse be not opened upon the uncleannesse of men, how shall they be washed righteous in person & nature. And if not righteous in person & nature, how shall they practise any righteousnes towards men, as a righteousnesse? much lesse can they doe any performances of religion so rightly as to make of them any small peece of righteousnes. Abell by faith. i. e. in Christ, offered an acceptable sacrifice. First, Christ is made to us righteousnesse, before wee can make or doe any thing, so as we may glory in God, or take comfort in him, and not in our selves. 2. Negligent of righteous∣nesse, when men know of the fountaine Christ; of the Scriptures, the promises, the cocke to let goe that foun∣taine of faith, the only hand to turne it; yet are of a slug∣gish nature and practise: strive not to be eminent in righ∣teousnesse, eminent in the assurance and application of Christs righteousnesse, and in the insurance and warran∣ting that application by the evidence of a conversation of righteousnesse as a Christian. I say this sort at most, strive not to be eminent; to beleeue confidently; to wake accu∣ratly;

lye along as contented to live as bed-ridden Chrsti∣ans, from hand to mouth. No good suit to their backs, of Christs righteousnesse, by application. No good glasse upon that suite, or profession of Christ of more holy and innocent conversation. No good warmth by putting on of Christ, as by the spirits infusion of abundance of grace. This Spittle or Hospitall of pittifull Christians; these impotent professors (grant they be true) improve not their stock. And so at every turne of great expence of much faith, and hope, and prayer, in a sickly time of feares and afflictions, they are found to bee exceeding poore.

A defection or declining from righteousnesse more and more appeares oft in this old Heaven. As when peo∣ple and Ministers, the starres, and the starers after them erre from the right doctrine, and doctrine of righteous∣nesse; when they dislike the puritie, power, and plenty of it: what neede (thinke they) such grinding the edge of the sword of the spirit the word so thinne? what neede such nice and close dividings by it? And lesse of any preaching will serve (once a day enough of conscience, i. e. of their conscience and enemy to the rule of conscience,) lesse profession is enough, unlesse men will be too forward. They like a mixture that may abate the acrimonie of sound truth, as not induring truth in the simple. There∣fore the ingredients these men give and take, in the mix∣ture are smokey distinctions, popish evasions, carnall pre∣tences, pharisaicall collusions, human rules and traditions, fleshly formes of worship, seeming pretences of flattering devotions, by all which to blinde the eyes and puddle the streames of the Scriptures (& sibires, non se rebus submit∣tere.) For they make the Scrptures by violence to justifie these, not to try these, just by the Scriptures. This pack or heard of men, are like horses that first pounce, or plunge with their feet, and mudde the water, and then drinke. They put in their corrupt ingredients to the word, or doctrine, and then give it, and take it to drinke.

Thirdly, the want of righteousnesse in the old heaven

appeares by a frequent disaffection to righteousnesse, to deale, and to unrighteously doe set against, and abuse righteousnesse, to bee unrighteous both against God and man.

First, against God; Father, Sonne, and Holy Ghost. The world will smite God, by oathes, cursings, impreca∣tions, blasphemies: God never wronged them; he that is wronged by them, was the maker of them. Jn him they live and move, &c. against whom they move and live so wickedly; they debase and vilifie God to his face. They preferre every creature, yea every sinne they have a minde to commit, above God himselfe. To commit spirituall adultry, idolaterie, in preferring the first, and witchcraft to love, and put confidence in the devill in pre∣ferring the second, is nothing with them. God is good, and doth good to them. And they are evill and doe evill against him, as a meet requital. As for Christ, if they do not sweare by his precious wounds, passion, body, death, sacramen∣tall bread, they will be sure to slight his merits, his suffe∣rings as things of no necessitie or use to them. His Gos∣pel to them a pack of fables, no more faith and credit (to speake of effectuall faith) doe they give to it. As once a Bishop one of the Popes said: how great a gaine have we "made of this fable of the Gospell? They live as if they should never dye, and die as if after that they should ne∣ver live. As another of the Roman Bishops a Pope was unresolved at his last dying pillow. Saying,

now I shall (saith he) be resolved of three things.

• 1 Whether there be a God?
• 2. Whether the soule bee immortall?
• 3. Whether there bee an Heaven and Hell?

And for the Holy Ghost. they will jeare and scoffe at that holinesse that is wrought in mens spirits, by that holy spirit: yea hating, and opposing all holy profession and conversa∣tion.

Secondly, they are unrighteous against men, both themselves and others. They will put out both their own eyes to put out one of their godly neighbours: like the Philistins that stopped Isaacks wells, to their owne hurt

as well as his. They reproach religion as fast as they can wherein they doe as the Roman that cut off the bridge he stood on, although hee must needs fall into the river himselfe, so as hee might drowne his enemies. Religion and profession, is the bridge to carry them over the lake of hell to heaven, yet its no matter, they will cut it off by sharpe sarcasmes and derisions, that by their good will there should bee no such conscience-troubling profession upon earth Therefore they let flee freely at others, that seeme to have any thing of God in them. These world∣lings, these earth, ••ar••••, ••••••th, (as the Prophet speakes) all dirt, will bedaub the Saints most odiously. They will smite them, as I••r••miah with the tongue. Name-blast them. They will smite them in the body, as Saint Paul on the mouth, yea on the back••. Yea they will stick yet closer to them. They will smite them in the conscience, stick a dagger of offence in it pull it out who can. So in the ten persecutions, by feares to make men sacrifice to the idoll. So in the Phillip and Marian persecutions, to threaten men till they made them abjure and forsweare the truth. And when they have wounded thus, will they, can they heale? no. If the Pharisees draw a Judas into a fact of Treason against Christ, all they answer to him comming to them with his consience dreadfully bleeding, see you to it, what is that to us? much lesse doe they regard the af∣fliction of a Ioseph, although (as in that Hos. 6.) caused by them. It is their joy to make the hearts of Gods people sad, whom the Lord would not have to be sad, and to strengthen the hands of the wicked. Marke the hands, for sinne cannot strengthen the heart. And yet they thinke they come not close enough, and therefore they will give the Saints one deepe stab more. They will smite them in the very image of God in them. You be the holy brethren. And how are they brethren but by being children of one Father, God; & having his divine nature in them? And how are they holy, but by & from God wishing & working them to be holy, as he is holy? yet this holinesse they venemously (just as a generation of sharp toothed vipers) bite at. You be the pre∣cise

ones, pure ones, the Puritants. Which last terme hath beene a long liv'd murtherer to kill sound doctrine, holy life, sobrietie, equitie, all that is good. As said a Parliament man in Parliament,

the word Puritan in the mouth of an Arminian, signifies an Orthodoxe divine; in the mouth of a drunkard signifies a sober man; and in the mouth of a Papist signifies a Protestant.

So generall is that name grown now, that with it the wicked Ismae∣lites open their mouths wide, make an odious wide mouth, and sp••rt themselves. So that their mouthes being veno∣med and their throats hissing, this name in them is as a sting to make them ••ike the dragon, Revel. 12.4. ready and prepared to devoure a young professor before hee is hatch't. Therefore pious Queene Elizabeth, seeing the mischiefe comming upon religion, by such approbious termes, made an injunction against them, that they might not thunder strike, or lightning blast or cerebrate the gay blossomes of tender profession. And I live in hope to see a good law enacted against so bad a malefactor, as this soule-killing Nick-name hath beene for these many yeares, even farre too many. And thus, and thus, and thus will the wicked smight and smite the godly, the meane while, if the Saints lie still (and if they doe here is the patience of the Saints,) the wicked smight on, and strike, as if they cudgelled onely a sack, not a Saint. The smighters sing whiles the Saints cry. The smighters curse whiles the Saints pray. The smighters shed the Saints blood, whi••es they shed teares. If on the otherside the Saints ever so modestly stirre in the behalfe of righteous∣nesse, what a stirre doe those men presently make. If the god••y speake of, and in the behalfe of righteousnesse be∣fore ch••se m••n, then they jeare them. These be factious, all ••or law; they be precise pharisaicall, hypocriticall, see∣ming to be after Gospel. If the Godly speake to th••se men fo•• righteousnesse, and justice, then they will use them, as the So••••mites did Lot (at least say they would) viz. worse, for speaking but reason. They will misuse them wose for intreating them to be better; as Pharaoh dea••t with the Israelites.

If the Godly speake to God much in prayer to procure, or administer to them justice, and righteousnesse; then their small friends, those sons of the world will call them Lollards, because they cry Lord, Lord unto their God. If they bee hunted with persecution, so that they are for∣ced to turne night into day, to pray before day or a por∣tion of righteous usage among men, and to worship the maker of night and day, then those sonnes of Belial spirt that poyson upon them, that they rise early, to worship the Sunne-rising. If they professe their beliefe of, and in all the Scriptures, that promise them succour and pro∣pound to them examples how the Lord hath delivered his people from their enemies, as Sampson, and by him the Israelites from the Philistines, by the jaw-bone of an Asse, then they cast upon the Christians this Heil-hatch't obloquie, and made-ly that the Christians worshipped an Asses head. If the Saints professe they love the righteous, and especially that right doctrine and righteous conver∣sation they confessed and professed as Waldus, Hus, Lu∣ther, Calvin, &c. then they call them in scorne, Walden∣ses Hussites, &c. As if either of these was the highest o∣riginall of that truth they professe; and that they were as very Hereticks, as they would have those to be, in the opi∣nion of them and their adherents. Finally, if these poore harmelesse sheepe are worried, and wearied from a∣mong men, to mountaines, and dens, and Caves, and so part with all, and kisse povertie with pietie, rather then in riches to loose Christ, yet the wicked leave them not, but as the dragon, cast out these floods, vomit out this filthy flegme after them, that they are poore men of Lyons, the religion doth nought, but make men fooles, and turne beggers (as many amongst us now adayes can say, on lesse occasion) and that such flying Christians are Turri-lupins. If these are not touches enough to disco∣ver the unrighteousnesse of the old heavens, then mens cyes are old, and their judgements u••righteous, that they cannot or will not see the right. For proportionably still it is so, every particular way of piety and equity, and

standing for these, get an ill report, and a scornefull name, from the black mouthes of the sonnes of darkenesse. As that they are Factionists, Humorists, Scrupulous fooles, Protestants stript of their witts, enemies to the common peace, &c.

Thirdly, This Doctrine instructeth us in this. That as long as the Church dwelleth under, or in the old heavens, though shee may in her true members have some new∣nesse, and righteousnesse in themselves, yet in regard of the present opposition of this old unrighteous world, and the indisposition of the present old Church, contented with her old wrinckled, ragged condition, as if shee knew no better; that newnesse and righteousnesse are nothing to that she shall have, when she shall see and sue for a better condition. The footing of this instruction upon the doctrine is this; that the Church hopes for that shee yet hath not. Saint Peter so long since Christ, and the Church still so long since Saint Peter, sees more in the promise, all is not yet shaken into the lappe of the Church. She hath in the Apostles time, and in all times of true conver∣sion, some newnesse, Ephes. 4.23. Collos. 3.10. i. e. some personall new qualities, some particular new dispositions and actions. Againe, she hath some righteousnesse. 1. Cor. 1.30.31. Tit. 2.11.12. i. e. Relatively righteous in Christ, applied by faith, and imputed by God; personally in her particular members righteous, with qualities and actions. But these are nothing to that shee shall have. Saint Peter putts a difference: how a few members seve∣rally, then all the body of the Church joyntly, through the whole Habitable of the Church; now in qualities and actions, then as it were in the very substance; Now in the Concret; But then in the abstract, shall the Church be new, and righteous. All the word of the Church so. Revel. 21. Greated as a new substance. Isa. 65.17. made righteousnesse in the abstract. Revel. 19.8. All her newnesse now is but as the new-moone to a sevenfold sun-shine. All her righ∣teousnesse is but as a glaring Diamond ring on one finger, to a whole suit of cloth of gold of sun-beames, nay of the

sunne, nay of the sunne of righteousnesse. Mal. 4.2. Rev. 12.1. And in this glory and state shall righteousnesse dwell as Master of the house of the Church, and com∣mand in every roome and corner. But as yet, hitherto the Church hath beene withheld from this eminent condition partly by the opposition of the old world; mix∣ing the old things of ceremonious Iudaisme, and Genti∣lisme (which spoyle the newnesse of the Church.) Hin∣dring, and withholding righteousnesse. And partly by the indisposition of the old infirmitie of the Church, to be darke sighted and stiffe in her limbs, spiritually to see, and move for that of her dowry behind. Shee hath beene examinated, unsouled and exoculated. So that as Christ said to the Disciples, and Saint Paul to the Hebrewes, she was unfit to heare of and see a better condition. She hath beene beaten with unrighteousnesse, and bound from righteousnesse, that she could not preach, speake, dispute or practise righteousnesse, till shee was black and blew with her bonds and blowes, and looked old with sorrow, yet hath beene flattered to bee the most knowing and righteous Church. But these to come when new.

Vse of examination.

• 1. Who are the true godly.
• 2. What the new heavens, &c. promised by God.

First, EXAMINATION, who godly In gene∣rall, they are persons of an excellent hope of an hearty heavenly heroick hope. They looke and expect for what ever God hath promised to them, singly to their persons, or collectively to them in their relation to the Church. We our selves (saith the Apostle) groane within our selves, waiting for the adoption, there demption of our bodies. For wee are saved by hope. But hope that is seene, is no hope. But if we hope for that we see not, then doe we with patience waite for it, or expect it. As sure as Elijah hoping for raine from hea∣ven to refresh him and the whole kingdome, looked for it, sent his man to view the clouds. So hope mentally lookes for the mercies it hopes for from heaven, for him∣selfe, and the Church. Hope is the eye to faith, as in the

face is the eye to reason, to looke after what we beleeve, or know shall come to passe. And therefore the Saints from time to time in the Scriptures (marke it you that think ye beleeve) as they professed their faith, so solemn∣ly they professed their hope. To teach us, no doubt what a barren faith that is, which breedes no hope: what an helpelesse faith that will prove, that is an hopelesse faith. Let the wicked and ungodly therefore take this as their character to have no true hope. Ephes. 2.12. For they are the men that are but the imagery, the imaginary of Chri∣stianitie, that seeming to have an eye of hope, but can∣not turne it this way or that way, after that they professe they believe.

In particular the hope of the true godly man is notable for its

• Resolution
• Distinction
• Foundation
• Dimension
• Gradation

That is, its

• Setlednesse and courage
• Difference from false
• Buildings on the promise
• Looking to the Church too
• Expectance of yet more newnesse and righteousnesse.

All which shew the bravenesse of the godly mans spirit, above them that have received onely the spirit of the world.

The resolution or setldnesse of his hope, shewes the godly mans patient spirit, patient through courage.

The distinction, the betternesse of his spirit like Calebs.

The foundation shewes thee soundnesse of his spirit.

The Dimension, or width, shewes his publike spi∣rit.

And the gradation, his sublime and heroick spirit.

Resolution. The godly mans hope is an hardy hope. For though (as the Doctrine intimates) his hope shall bee put to it, and that with so much (and more) as breakes or melts away the worlds hope; And although in all ages (especially hitherto) there is somewhat still behind even of this promise, that is hoped for, and so the man is never fully pertaker of his hope: and although the day of judge∣ment

comes apace (that cuts off all hope) and the scoffing of the unbelievers hasten it, yet the godly mans hope comes in with a Neverthelesse, what ever the world hope; however his hope be put to it, yet he will hope. Hope in the Motion is an expectation of future happinesse of this life and that to come, grace, and glory, in the inchoation, augmentation, and consummation. So that in regard of thus much of its nature, hope must be, nay is an holding hope. If it be not alwaies of a like bignesse and strength; yet it is a long and lasting hope. Hope in the vertue is a boldnesse of minde, conceived upon Gods promised bounty, by which, through the use of the meanes, to at∣taine to all the degrees of happinesse. So that is not asha∣med; it is groundedly confident: though it bee not de∣monstratively sure, like the certainty of reason (as it is not so contingently certaine as the certainty of bare opinion) yet relatively, in relation to the promise, and by the re∣lation of the promise, informing for certaine what God will do, it hath an infallible mentall spirituall certaintie of Narration, nor the man nor his hope can possibly bee mi∣staken, what hee is told. Nor can hee mistrust him that promised, whether he will make that good hee told him in the promise. Hope is an Anchor, its tooth or beard is a∣farre off, unseene; and the ship may play about, but not from the Anchor. So the things hoped are not seene; The soule hovers, and seemes to bee ready to runne into the quick-sands and sinke, but that the Anchor hope, fa∣stened in the promise held toughly. And in this tempest the Anchor is wrought further into the rocke of Christ promising, by the windlesse or engine of prayer. As the Apostle subjoineth unto hope energeticall and efficatious prayer. Thus brave Hope shewes her selfe fixed, resolute and valiant both for the man, and the Church. Will the spirituall enemies of the particular Christian fight? shee will fight, and conquer too. If sinne and Sathan, and world strike to make him dispaire, he will by the promise get up and stampe upon them. Faith steps up first, hope immediately at the heeles as the Armour-bearer after Io∣nathan,

and both triumph together: will the backe friends of the Church dispute; hope will dispute, and confute too. If difficultie object, hope will answer.

Difficulty objecting, that tampering a reformation, e∣specially, it speedily, and throughly, is full of danger to a state, to cause Casmes, and such violences as attend on vacuum.

Hope answers, that she hopes better things. Refor∣mation, if reformation, cannot bee dangerous. Papists have not beene affraid, in Phillip and Maries dayes to al∣ter Religion (the true, to false) therefore saith hope, shee hopes that good protestants neede not be affraid to make a reformation, in the out-workes of true religion, ecclesi∣asticall offices, and discipline, &c. A thing which hath beene done in so many places with no mischievous effect; as in the Low Countries, Denmarke, Geneva, yea the refor∣mation of all Christendom, by Luthers meanes, wherein the substance of religion was altered, mischiefed no Com∣mon wealth, or state matters. Yea Henry the eight, his rejecting the Popes supremacy, & mining of the Abbeys (a greater matter then the things now talked off) brought no prejudice to Church or state, but a preparative benefit to both. So in Edward the sixt time to goe much further. And Queene Elizabeths time, to returne backe all those turnings of religion, persons, ceremonies, discipline, &c. (invading by Queene Mary) did all well succeede. So that the Churches neede not repent of any thing they did.

If Difficulty object, that great is the antiquity of many things in the present goverment.

Hope answers, that she hopes whatsoever is sinne or error may not pleade prescription. Such things are not veritatis antiquitas, but vetustas erroris. Or if but things in nature indifferent, or at first of some probable use, yet as the Brazen Serpent, in the use were so altered, that they were altared, though they were seene onely in the aire, but made crosses or scratchings of blood in the conscience, they may saith hope (for ought she knowes) very conve∣niently

by good Hezekiahs be taken downe: much more must ill customes be cancelled, though very ancient, if ill. Consuetudo non munita ratione non est consuetudo sed corrup∣tela. And that in our Church offices, Liturgies, Ceremo∣nies, and discipline are things much to be complained off, we cannot doubt, when the Fathers (though in some things parties, at least some of them) doe among them make up a great and many voted complaint, against all those things we complaine of. The complainers are Ie∣rom, Ambrose, Austia, Sedulius, Primasious, Chrysostome, Theodoret, Oecumenius, Theophilact, Cyprian, Ignatius. And their particular complaints will Bucer, Gerard, Iewell, Schamier, and Voctius tell you, in heapes and clusters, if any have not time to reade the fathers themselves, turne in those named controverters, to any head of Episcopacy, discipline, &c. and ye may store your selves. And no won∣der that these Fathers, among the rest of their invectives, and stated questions resolved that Bishops are not Jure divino; when Pope Pius the fourth said to the Spanish Embassadour, that his Master did not know what he de∣sired, in petitioning that Bishops should be declared to be Iure divino in the Councell of Trent. For said the Pope, that being done, they would be as independent as hee the Pope himselfe.

If Difficultie object, that if things were so amisse all this while in the Church, why did not the world heare of them sooner.

Hope answers, that she hopes the world hath heard of somethings from some heretofore. And she hopes that men will see that later times have set a new impression al∣most upon all Ecclesiasticall things and persons, and so by simpathie, or consequence upon many secular. Men were not permitted to speake, write, dispute, or any how to meddle with the questions now on foot, unlesse to state them the cleane contrary way. Scholars put upon it that they must chifely reade fathers, and Schoolmen. The booke binders found their very trading to be altered. Few books unlesse written by Papists would sell, among Schol∣lars.

And the great volumes of renowned Protestants, yea a whole study of them at once pronounced in mine eares a packe of Puritan Authours: Men comming to be made Ministers, told they must hold their Tenets according to the times.

And unlesse the body of the Common wealth had been sicke of convulsion fits, that men had smarted in their purses, and bodily priviledges, God knowes how long the soule of the Church had laine speechlesse with unut∣terable sorrow, without comforting compassions or in∣couraging permissions shewed unto her, that shee might speake for her selfe.

But saith Difficulty, why what is the matter? what great reformation yet wanting? have not we now gone fairely on, farre enough? let ut not please our brainesicke humours with changes.

Hope replies that she cannot but think that good chan∣ges rung by Artizans are musicall in judicious mens eares. That an ill Scholler is not said to bee gone from his Col∣ledge and university, till he be gone Cum pannis, with his cloathes; no more is inormitie gone from the universa∣litie of Ecclesiasticalls, till it bee gone Cum pannis. Not a ragge of superstition left behind. In some Courts it is held that in some cases a dogge keepers possession. Sparkes left in ashes sometimes fire an house. And that it hath beene found by experience, that a doore of an house being left unbolted, and tapers or candles left in a readinesse, they have beene easily lighted by pilferers to affright the inhabitants, and rob them. Christ at his passion rent the vaile of the Temple in twaine from top to bottome, to teach the Jewes to rend all their Iewish ceremonies. And when in thirtie or fortie yeares they would not under∣stand, the Lord sent Vespasian and Titus, who beate the Temple to peeces. Better that that Church had reformed with lesse cost then greater.

Thus you see the valour of true hope, whereas false hope, is a faultering hope. To Sathan, sinne, the world it will succumbere. The hope of hippocrites perish, wither at e∣very

blast. If it seeme to have any life for a time or strug∣gle for life, it plainely desires to feede on that which Can∣not nourish it to live in health. It lookes on examples, by ends, &c. Sayth false Hope, Doe any of the rulers be∣leeve in Christ? what if they doe not? But they doe. Ni∣codemus the Publican, Matthew the Centurion. What now, will the Jewes also believe? No. So in our com∣plaints. Doe any of the Fathers, say some, hold with you in your dislikes? what if they doe not? Saint Paul himselfe will be followed no further then as hee followed Christ. But the fathers are for us, as wee have in part shewed, and might name many more. What now, will ye be of our side now? No. Why then you do but pose us with questions. But intend to oppose our judgements of truth. Now is no time nor place to ••tie particulars, and those Authors and made treatises, store are in print.

Secondly, Distinction. The Godly mans hope differs from worldly mens hope, in one maine thing (above the rest) intimated in Text, Context, and Doctrine. Wee must then know what that is. And to speake the best, or moderately of it: Their hope is such as tends to security, carnality, formality, &c. More distinctly and particular∣ly. The worldly man, or man of the world, personally for himselfe hopes (as the Text Context and Doctrine intimate) that he need not bee so terrified from sinne, with the consideration of judgement to come, or with the word threatning it. He hopes, as those in Deut. and in the Psalmes, that God is not so severe against sinne. Hee hopes as they in Epistle to Tim. that a forme of godlinesse without the comberance of the power, will serve the turne. He hopes as Sardis, and Laodicea, that a name to live, and a lukewarme condition in religion, is a safe and a rich condition.

Ecclesiastically concerning the Church his hope is, as [ 16] theirs in the Epistle to Collos. chap. 2. that the glory of the Churches religion & worship consists in subjectionto vaine [ 17] deceipt & tradition of men, [ 20] rudiments of the world, & shaddowes in a voluntary humility and worship of they see not what: in sub∣jection

to ordinances, tast not, touch not, handle not, in a shew of [ 21] humilitie & wisedome in will-worship and neglect of the body. In meat and drinke, and holy dayes. In doctrines of men. In bow∣ings, [ 22] cringings noddings, in bare priestly orders, in operibus [ 23] operatis, or in whatsoever else humane devised thing mix∣ed with a confused intention of blind devotion. Though by this position, that human honest intention of it selfe may devise formes of devotion, hath brought in all the Iudaisme, Turcisme, and Papisme that now pester the Christian world. This poore hope hopes that it is no su∣perstition to fixe devotion upon the foresaid or the like humble, seemingly harmelesse expressions, and gestures, without a divine warrant. Though if any thing, that bee superstitio. And it hopes that the Pope is not the Anti∣christ though that Tenet o're throwes the booke of the Revelation. He hopes that the same ecclesiasticall offices, ceremonies and discipline, as are set up by the Pope, are no appendix, nor tayle of Antichrist. And finally hee hopes that this hope is a good hope. Though a good hope is on∣ly of good things, not of evill. And if it hope for things only good in appeareance, that hope is onely good in ap∣peareance.

Whereas the hope of a Christian (that wee may now see its difference) is of all good things, especially spiritu∣all, and mostly those things that are most spirituall. The godly man for himselfe hopes to attaine an height and eminency of comfort and conscience, as the Apostle intimates in this chapter, and text, and doctrine. And therefore the godly man is afraid of the lowest, meanest, and smallest sinnes. In action, his heart smites him for vaineglorious numbring any outward confidences. For taking any pride or putting the least confidence in the creature. In words he feares a witty kind of jesting, if sinfull, tending to the dishonour of God, or wronging of his neighbour. In his thoughts hee feares any secret evill thoughts, yea so much as the filth of them. And con∣cupiscence to him (though the Papists say tis no sinne) is that which makes him cry out of his miserablenesse by

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reason of the body of sinne, and so of death.

As for the Church, and her reformation; For the mat∣ter of its reformation his hope is that not an hoofe of it shall be bated to the adversarie. By the divided hoofe the Church was distinguished, as she that had skill to dis∣cerne between law & Gospel. His hope in that not adust, or small stone of the reformation of the Church shall be troden underfoot and lost, Psal. 102. And for the time, he hopes the time is come, when Gods peoples hearts are come to a full bent of prayer. As it is in that Psalme, and other Psalmes. And sutably his desire that the Church should not give way, nor himselfe approve of any thing contrary to reformation, not so much as for an houre. For he knowes that every dust and every minute of the Chur∣ches liberty, cost a precious drop of Christs blood. Things so sadly bought should not be lost for a pipe or song.

Thirdly, Foundation. The ground of this hope is the promise. A good man is a great promise man, all for promises. In prayer, he lookes to the promise, Iacob in his prayer urged the promise. In practise he lookes to the promise. Shall I go up? shall I conquer; saith David. In all hee lookes for a promise. In faith he looks to the promise; In hope he looks to the promise; so here. So that the god∣ly man is conversant in the promises; converted by the promises; yea versed and turned whethesoever God will have him by the promise, as is abundantly shewed in the Hebrewes, cha. 11. This therefore makes the hope of Gods Israel, in this land so quick, and lively, so cheerie and fixed on God, in his way, workes and meanes, and among the meanes, on you the Parliament, because some words have fallen from Gods mouth, whereby wee have promises, to make this our land a land of promise. Now about, to be the promised time of the reformatiō of the Churches in Chri∣stendome. Yea, & in all divine probabilitie (so farre as we can see) you to be a promised people, to helpe in the refor∣mation of the Church in his Majesties dominions. This, a promised land, i. e. one of the promised lands. For it is one of the ten homes, i. e. one of those kingdomes of the ten

dominions of the ten Kings of Europe, that having once hated & opposed the whore of Babylon, shall never be re∣conciled to her, till she be burnt with fire. And that we may not feare & doubt the fulfilling; it is added, that the word of the Lord shall be fulfilled. And that those things that seeme to oppose, shall no longer oppose, till Gods word be fulfilled and to the end that all the words of God be fulfilled. But when that is done, Gods time is come (of which by & by) he will no doubt put it in their hearts (let men buzze in their eares what they can) to fulfill that aforesaid promise. This promise is so plainely interpreted by the Holy Ghost that it cannot be evaded, or eluded; For it shewes that the ten hornes are ten Kings which formerly submit∣ted to the beast, and lost their regall power; but in Gods time shall be her destruction.

Againe, some learned, upon that Revel. 16.8. under∣stand by sunne, some eminent Church and state (for so the Scripture sometimes speake) who having a viall of Antichrists tyranny, oppressions, superstitions, &c. pow∣red upon them, are provoked hereby to scorch men, all Antichrists brood, and make them blaspheme for their utter rejecting them.

Take this for a close, when Antichrist is to come down, the Isles shall fly away, rather affraid of her judgement, then in love with her sinnes. Revel. 16.20.

2. This is the promised time; Now by this time its begun. For the period of the reigne and power of Antichrist of Rome is but forty two monethes in all; even all the while the Temple is measured to be trampled, the woman flees into the wildernesse, and the faithfull witnesses pro∣phesie in sackcloth. Signes sad enough, and plaine enough, that this while that Antichrist reignes: especial∣ly seeing the same time and beginning and length of time is prescribed to all those events. These forty two moneths reckoning after the propheticall manner, usuall in all pro∣phesies of this nature, a day for a yeare, Antichrists period is about 1260. yeares; That is, from his evident rise in the world, to his generall, and finall fall in the world, are

so may yeares. For times a time and halfe a time signifies three yeares and an halfe. i. e. Forty two moneths solarie. i. e. of 30 dayes in a moneth, and Forty two moneths, of 30 dayes in a moneth, makes just 1260 dayes, which pro∣phetically are 1260 yeares.

From hence some of the most learned reckon thus, That seeing it is said the whole bulke of the 42 moneths, con∣tained, the beast shall still have some power to warre a∣gainst, and kill the two witnesses in sackcloth; that there∣fore his power of 42 moneths is not to be accounted in a continued time. But that the beast was interrupted above five of those moneths, whiles hee lay sick of the deadly wound which was about 140 yeares. And now after the faithfull witnesses had finished their prophesies (but not their mourning and sufferings) the beast redeemeth the 140. yeares, the five moneths hee was before let from his prey, and so to make up his full Forty two moneths. For for five moneths the woman, the temple, and the witnes∣ses also had a respit from his fiercenesse. And so all in their severall conditions the persecutor and the persecuted had an intermission of like length, and so after their returne to their former condition to doe and to suffer, their 42. moneths run on and period together. Now by these lear∣ned accompters shutt on the forty two moneths (conti∣nuedly considered, not excepting out the five moneths cessation) to the apparent rise of the Roman Antichrist, apparent in all Histories, Divine and Humane, to have been about 600 yeares after Christ, or therabouts, not very many over or under, by general agrement, and Antichrist must needes be fully downe within two hundred yeares, a few over or under. Meane while long before the worke must begin, and bee on foot, in doing. For a 200. yeares are but a small time to pull him down in a hundred king∣domes. Rome was not built in a day; nor will it be pul∣led downe in a prophetick day a yeare, or two. But if Antichrist arise sooner. 425. Celestinus then so much the sooner. But reckon we with them more exactly, and ex∣cept out the five moneths of cessation, out of the middle

of the 42. And knit the five moneths, i.e. about 140. yeares on to the end of the 42. moneths, that is 1260 yeares and adde to all 306. as the more exact account of Antichrist beginning, and then he must needes be utterly throwne downe within 50 yeares hence. And therefore the worke must needes bee now on foot, to some good purpose.

Others upon these principles lay downe by Saint Iohn long concluded with much comfort, that the time of An∣tichrists fall should beginne to good purpose 1639. which they expressed in their bookes some 40. some 60. yeares since. And what God hath done from that yeare and so on, you have eyes and yeares to informe your selves, per∣haps better then I.

Adde to these things, touch the time, that when the seventh Angell powred his viall on the ayre, it is said it is done, i.e. Then presently Babylon comes in remembrance to be judged; just then when vexation was powred upon the spirits of all carnall men (yet of the kingdome of the Prince of the ayre.) being gulled with the Agents of An∣tichrist, and stung with his tayle. And just thus also one of the seven Angels that had the vialls of the seven last plagues (likely he that had the seventh) came and shewed Ioh: the bride the lambs wife. Close we the considerati∣on of time with propounding that Dan. 12. vers. 7. verse 11. vers 13. to the consideration of wise men.

Lasty, for ought I can see you are the promised people, you the Parliament & Parliaments of his Majesties three king∣domes to be leaders & examples to the Christian world to pull downe that of Antichrist that is yet standing. Beside that you are Gods gr•••••• 〈◊〉〈◊〉 ••ost solemne ordinance for such a designe, for nation 〈◊〉〈◊〉 exploits, 1 Sam. 6.1. You are the votes of all well 〈…〉〈…〉. You are the sub∣ject of Millions of prayers 〈◊〉〈◊〉 ••••••ng cryes of the god∣ly

(no small good signe, Psal. 10.17.) This further is to be considered, that they that are to measure out the refor∣mation of the city, the Hierusalem of God, must be a man, yet an Angel, Revel. 21.17. Humane yet divine, and sub∣lime, in a higher degree of having stampt upon them the image of God in power and Majestie. And a King (which is the chiefe of your intire body) is by the Scriptures ter∣med an Angel. Yea sometimes a collection of worthies in the Church is termed an Angel; as one Angel, for their divine unitie and amitie. Againe they that helpe in the reformation must bee those that can make a decreed writing, can write statutes.

Finally, the northerne gates of the reformed Church, are set up with the first, Revel. 21.13. Absolutely, first Ezech. 48.31. should seeme the Northerne people of the Christian world shall first, or with the first enter into the new reformation. They and the Easterne parts, the forefront. New England, Swedes, Danes, and our King∣domes belonging to his Majestie. In stead of the former. Abs Aquilone malum, spoken in Scripture, and in our countrey proverbe (in another sence) now it is Abs A∣quilone bonum. God will thus in mercy, recompence the evills of the Church, that the places of her troubles, shall be the beginning of her reformation. As the temple was at the North side of Zion, King Davids palace, and there∣fore his posterity looked much on that Northerne tract. So Christ the Son of David on the North of the Church. Now all your hearts that are ballasted with true hope up∣on the consideration of the promises, will take more life, will be fed, and refreshed with the promise, the most pro∣per Cordiall and food of hope. You will heare the pro∣mises say oft in your eares, as God did oft, even foure

times in one chapter, to Josh. Be strong, and of a good cou∣rage. And as you heard in the Morning, by another, out of 1 Chron. 20.10. Be strong and doe it. But false hope, being unpropt by promise in tempestuous trials falle as the house on sandy foundation. False hope, produceth nothing but the water-bladders of phantasie, they seeme as comely, as bigge, but they are as suddainly nothing, as they swelled to that seeming thing.

Fourthly, Dimension. The compasse and reach of true hope, Heaven and Earth. It gripes within its circle the publike good, the restauration of the Church like re∣payring Nehemiah and Ezra. Like lamenting condoling Ieremiah; like Psalmodious, King David. Though true hope, bee not alwaies a strong hope, at every minute, in every inch of the twisting it is not alike big, yet it is a long hope every way large. And in the publike good, good men hope to finde their particular good. As Alex∣ander hoping to conquer the world, hoped no doubt to finde a meete palace for his owne habitation. And as sounds come to the eare per circuitum, by ayrie waves and circles, and so the sound is gathered into the eare per anfractus, by the windings therof; so true hope comes to the eare of the soule by the circulations of the generall promises, of the promises of the generall good of the Church, that in the midst of that (and no otherwise) they shall find true comfort. This part or peece, the Saint hopes no otherwise to live and be safe, but in the wellfare of the whole. The whole being of relation, is to be refer∣red to another. Hope is relative to the promise (as wee said before) and the Hoper is relative to the Church as a part to the whole; And therefore true hope cannot bee divided from its strong••tye and subsistence with and upon the generall promise of the publik good. In so much that this genuine & generous hope strongly sympathiseth with the publike good, with an Antipathie against the worlds Apathy and sencelesenesse of the common good. Is it no∣thing to you, all ye that passe by. And woe be to them, they con∣sider not the afflictions of Ioseph. Hate I not them O Lord that hate thee?

On the contrary the worldly mans hope is a narrow hope. His way is the broade way. But his goodnesse (even his seeming goodnesse) is very narrow. No wider then his owne doore. No longer then the reach of his owne armes. Himselfe is the center. All meanes to advance his owne ends, the circumference; like a jugler, he labours to conjure all into his owne circle; upon all else his hope lookes a squint, with a purblind eye that can see onely things close to it selfe. He hopes to live to build, to pur∣chase, to injoy the world, what ever become of the com∣mon good. The world can Glut it, and bowle it, at least cant it, and laze it, and never be troubled at the affliction of Ioseph.

Fisthly, Gradation, eminency or Exaltation of this pole starre of hope. For a yet more new and righteous heaven and earth. The godly man hopes that the Church shall not alwaies live in a meere drudgery and strugling to main∣taine life and soule, and to attaine to no more, still to live from hand to mouth, and gett no stocke of comfort afore hand. But as there are heroick morall, so heroick theo∣logicall virtues, among which faith and hope have their chiefe roomes. So that this heroick hope of the godly man is that though all the Church, in the true members, be new, a new creature, be righteous, is in a kingdom of heaven, i. e. in the Kingdom of grace: yet that there shall be a more abundant grace, and godlinesse bestowed, on the Church, shee shall be more heavenly, more new, more righteous. And that upon earth. Even the earth of the Church should become more new. The earth shall bee as the Heavens, and the Heavens shall bee farre more hea∣venly. The light of the moone shall be as the light of the sunne. And the light of the sunne shall be seven fold as the light of se∣ven dayes, in the day that the Lord bindeth up the breach of his p••ople, and healeth the strok' of their wound.

And whiles the godly man primarily hopes thus for the advancement of the Church; he cannot but put in him∣selfe by consequence that hee hopes for himselfe that hee shall he a Convert of the second edition. Not a convert

barely, and for want of Gods speciall presence and his spe∣ciall acquaintance with God, to be as a beast sometimes, in temptations especially. This speciall acquaintance with God (of which Iobs friends spake) is as a second conver∣tion. Such a man knowes more of God; such a man is not contented to be new borne onely, and cry as an infant, and barely live; Be a generall honest man, salute God in morning in familie duties for all day. And not live particu∣ly with him all day after. But he must have intimate socie∣ty with God, eminent conscience & comfort. On contra∣ry, Carnall Gospellers, pusillanimous halfe professers, are men of a weake spirit, of a dwinderling spirit. They think it is a jolly hope, a great strength to hope the Church shall not be annihilated, totally eclipsed. A good hope to sit downe and say it is well the Church is no worse. Shee shall never be free from blemishes and therefore to what end should I seeke for further reformation?

And such a man as this that is so low, and flat in his hope for the Church, he is as flat in his hope for himselfe. He hopes if he can a little dislike some grosse vices in o∣thers, some inormous disorders in the Church, that pre∣sently this is conversion. That a good kind neighbour, a good common-wealteh man to maintaine the principles of the building (no matter for the wainscot and trimming within, like the Kings daughter, Psal. 45.) is presently a good Christian. He mindes not the example of Ioab, that was good in the former way, but little or nothing in the latter, that we can reade. Magistratus judicat virum. If a man hath any power of godlinesse, he will shew it on Gods side when hee is impowred with civill power, to counte∣nance the power of godlinesse: upon a lawfull call he will be as zealous as Phineas. Vpon an open contempt of pro∣fession, he will answer for the honour of religion as David to Mich••l; upon a threatning of the true worship of God, and disclaiming Idolatry, he will be as resolute and as o∣pen as Daniel. No flatteries of the Court, or feares of his enemies cruelties, cold make him to shut his windowes to true pietie, or open his mouth to Idolatry.

2. EXAMINATION, what is that promised new∣altie in the text and doctrine. And by the way let me tell you that now, before it be on earth, every man hath not a sight strong enough to see it. They have a false eye, as he that thought a field of thistles to bee a squadrant of pikemen, and armed men; So many feare the thistles of the Church, as edge-tooles, sharpe swords to cut the hands of them that shall meddle with them; as before we shewed, that angelicall men, only meet to make an ange∣licall Church, exact walking, Noah and Enoch with God in thir persons, the fit men to set up righteousnesse in their generations; so now that not every man is capa∣ble to see absent or afarre off this new estate. Neverthe∣lesse we (saith the Apostle (not every one) looke for a new heaven, &c. And so the Apostle Saint John in the 21. of the Rovelation, makes the same preface to his discourse of this new estate, with shewing to whom this shall bee re∣vealed aforehand to an angelicall man. A Iohn like man, acquainted with Gods speciall manifestation. This the Scripture intimates every where. Both in the places al∣leadged for the speciall convert: and else where. As God drew neerer to the true plaine hearted Iacob then to di∣vers others. Shewd himselfe more to tender conscienced Ios••ph, then to all his brethren. More to David, then to many other good men of the same greatnesse. In a word therefore, the man that would have still more close union with Christ, shall see more of the glory of the Church. A man slacke in practice shall bee dimme in knowledge. 2 Pet. 1.5, 6, 7, 8, 9. But whiles men are cōsciencious doing men, they shall bee more knowing men. Iohn 7.17. A moving hand strikes fire, and causeth more light. Let mee appeale to men and Ministers that lay still foure and five yeares since, not stirring a finger for many truths, whether they have not seene more, since they have practi∣sed more. All this I preface, being carried by the text, and commentary, Revel. 21. that men may see that if they can•• not foresee, not withstanding all discriptions, that new glorious Church, that the fault is in themselves.

Now to the use of Examination it selfe. This new glorious Church, if we goe to the promise intimated in Doctrine and Text, as thither we must goe, is to bee dis∣covered under these three notions.

This new Church is a new world.

An holy Citie.

An a dorned bride.

So that though in the Text and Doctrine is expressed only a new world; yet in the promise is consignified, and in the world is included the citie & the persons, the Bride, or it would be a strange world that had neither of the other two in it.

A NEW WORLD.

The substance whereof are

• Heaven.
• Earth.
• Sea.

The qualities.

• Newnesse.
• Righteousnesse.

1 Substance.

1. Sea. There S. Iohn begins first. Telling us there was none. i. e. No foggie, pudled, restlesse sea of corrupt Doctrine. And our Apostle Saint Peter mentions not the sea at all; therefore it was all one, as if hee had said there was none. He would have it taken for granted: and yet the Church, hath a sea, that is a pure sea, of sound do∣ctrine. And therefore called a Sea of glasse, cleare as chri∣stall. Revel. 4. Revel. 15. For as such a sea is most like to the shining heavens, and is the more excellent, strained, clarified part of the earth, like as Diamonds, &c. So the sound doctrine of the Church, is the most excellent thing on earth, and most like to Heaven. But the Church (thus renewed) hath no watry puddle sea of corrupt doctrine. At the mention whereof, Saint John beginnes, because such doctrines, such All-things. State doctrines make timeservers, phantastick, quidditative doctrines make proud factious, man advancing doctrines, the power of his will, the goodnesse of his nature, the worth of his workes, make licentious livers, in confidence they can mend, and make God amends when they lust. Sin-min∣cing

doctrines. The Pope is not The Antichrist, neglect of the Lords day after publike duties, is no fin, &c. Make a high way for the Popish Synagogues, and the Prote∣stant Churches to become one masse or lumpe of confusi∣on. For this cause, this is laid first as a foundation of com∣fort, that the Church hath no corrupt sea of false do∣ctrine. No sea of Rome; no Episcopall sea, that shall com∣mit or permit, or shall be permitted to cause any tides of new Arrianisme (i. e. Socinianisme) or Pelagiamisme, Semi-Pelagianisme, Arrinianisme advancing nature, or Papisme, advancing superstition and workes. Observe that the new Heaven and new Earth hath no sea, when new, i. e. when the power of the Church was restored to her selfe, all the Heavens & the Earth called the Church, and in it wholly, was the power to sist doctrines. No Churches so free from diversities and corruptions of do∣ctrines as the Churches of Holland, Geneva, &c.

2. Heavens; as heare are many Heavens mentioned, so many things to be noted. But we can but name them, hardly, because many.

1. The Church is called Heaven;

• 1. because she is heavenly. Heavenly in her mind, & conversation. Her whole politie or traffick is in heaven; her doctrine is from heaven, not from men. Heavenly, in her devotions. Vnto thee O Lord saith David (Psal. 25.) will I lift up my soule. And thy will be done in earth as it is heaven, O our Father which art in Heaven. Heavenly in her intention, all she doth, do tend to heaven, that shee may end in heaven.
• 2. Because shee is Heavenlike. The whole platforme of her discipline and forme of worship, is according to the fashion of Heaven. See you make all things according to the patterne shewed thee in the mount, i. e. from heaven. When she prayes in all things thy will be done in earth as it is in heaven; be sure she meanes chieftly in things of divine worship, that all may bee as immediately from God, & to God, as spiritual as may be. Shee is heavenlike for her light, heate, motion, influence, &c. She hath the light of the sunne. The glorie and righ∣teousnesse, and doctrine of Christ. Shee hath at her se∣verall

• changes (when it pleaseth God to cleare her nights) the light of the moone, outward comforts. She hath the light of the starres, her Ministers, and all their parts to in∣lighten her. Yea as God made the first heavens all a light body, before the severall lights were made; & since by the translucidation of all the starres no part of heaven is dark, So all the heaven of the new Church is full of light in e∣very member; every true member hath the spirit of illu∣mination and knowledge teaching them the inmost mea∣ning of the Scriptures, in all necessaries to salvation. So also hath the Church heate as well as light, as the light of the heavens, is the chariot to bring heat to, and in the sub∣lunarie bodies here below, naturall and proper light, that is not borrowed, will not be separated from heat. There∣fore the officers of the Church are called Angels. And they oft are called Seraphims, coales, for their zeale; and all the members of the Church are said to seeth in spirit. i. e. servent in zeale. Not like Sardis, nominall, or like Laodi∣cea lukewarme in profession. The Church also is full of motion like the Heavens. She hath her motion of trepi∣dation. She rejoyces in the Lord with trembling at his glorious greatnesse, Shee serves him, but with holy feare; Shee hath her direct motion from east to west, she riseth from death to life; she growes in her graces; she hath her sublimities of heavenly raptures; and she hath her retrograde moti∣on; her returning motion. That when shee hath gone astray like a loss sheepe, she repents and return's to the chiefe shepheard of her soule; she returnes to her first husband. Shee returnes to her father as the Prodigall. For her motion, her Ministers are also called Angels, which are oft called Cherubims, i. e. wings. Finally, the influence of the Church is hevenlike. That as the heavens prosper the earth, with spring and harvest; so whoever receive and entertaine the Church, or its members, prosper for her sake. Poti∣pher by entertaining Ioseph, Laban by entertaining Iacob, Obed-Ed••m by entertaining the Ark••, yea all that love and pray for Hierusalem shall prosper.
• 3. Church called Hea∣ven. Because as there is more heaven then earth; So

• there is (reckoning every way) spiritually more heaven then earth, more heavenlinesse then earthlinesse. i. e. In the Churches judgement, desire, approbation, supplicati∣ons. She altogether esteemes, approves, desires all hea∣venly things. And all earthlinesse creepes in by stealth, with dislike when discovered. The Church meddles with earthly things, but in an heavenly manner. Shee hath to doe with earthly things, but for a moment, but shee hath an eternall state of glory in heaven. Finally the earth is of no use to her, but to further her towards he•• ven. The unrighteous Mammon to be her friend; to be∣friend her in her journey to heaven. Acenter is onely to draw a circle

2. The Church is called, or compared to heavens, in the plurall. And that because there is a plurality of hea∣venly things in the Church. Beside that principally God is there Revel. 21. His doctrine is there. His worship is there, his graces there, in every true particular member. So that here is the heaven of the primum mobile, the first mo∣ving heaven, viz. Convertion by Gods grace. God is called by the heathen Philosopher, the first mover, and he first moves by his grace. Here is the Christalline heaven. The heaven of purity and sanctitie of discipline, moving every thing orderly. Here are the heavens of the starres of light, of which before. Yea here is, in the reformed Church The Caelum empyrium, the heavens of glory. For that sanctification of mens persons & conversation is no∣thing else but a part of glory: and therefore in the chaine of mans salvation, the Apostle includes it and signifies it under the word glory. And all these heavens sweetly move one under another, orderly and perpetually.

3. The order is observable, first the heavens are named, then secondly the earth, answerable to the order of the Creation, and the historie thereof. Gen. 1.1. In the begin∣ning God created the heavens and the earth. If ever wee will have men reformed, we must get religion to be reformed. If salt shall loose it favour, wherewith shall any thing bee salted? If ever wee will hope for a reformed common

wealth, we must helpe forward the refortamion of the Church. The standard must bee right, if you will have private men measure and deale right. If the vitall parts the braine, liver and heart be amisse, doe not minister right blood, spirits, and motion, the exterior limbes of the body cannot bee well. A sad soule makes a sickly man. Till Iacob reformed the Church in his family, casting out the idolls, &c. hee was never setled in the politie, and worldly affaires of his familie, but hunted like a patridge, by Esau, by Laban, by feare of Sechemits. But when the Idols were throwne out, and an alter built to the true God, and religion setled, then had he rest, in Canaan. So when Church and common wealth grew to bigge for the shell of a particular house and familie, and so crept forth into a Kingdome, and Nation, when the whole Church in her generall worship was corrupted, the whole com∣mon wealth was vassalised, looke else over all the storie of the Judges.

3. Earth. Heare is the last part of the new world. And though there is but one earth in the singular mentioned, yet here is more then one thing remarkeable.

First, The Church is called Earth, 1. To minde her of her impietie, mortalitie, and miserie, while shee is on earth. That as the Prophet Ieremiah cryed out three times O earth, earth, earth, heare the word of the Lord, to put every man in the world in mind that he is earth in his be∣ginning, earth in his continuance, earth in his dissoltuion. So it puts all the collective Church in mind, that whiles she is on earth, she hath some iniquitie, some sinne, and so hath not here her spirituall perfection. That she shall meete with outward miseries (besides inward agonies of minde and conscience) and so shall have the Gospel-affli∣ctions. Partake of the afflictions of Christ. That shee is mortall, she must leave the earth at last, to get to heaven. Secondly, to minde her of her consolation; that where she hath beene wronged shee shall bee righted; shee hath beene tyrannised over, on earth, and shee shall reigne on earth, Revel. 5.10. she hath beene made old, in her face

by teares, in her cloathes by superstition, and humane in∣ventions. And now she shall bee made a new earth. All her particular members shall be new with grace, comfort, liberty of the Gospel above all that formerly shee hath had, in quantitie, or qualitie, in one if not both. Rugaque in antiqua fronte senilis erat,—

I am juvenilis erit.

2. The earth is joyned to or with the heavens. Nay, it is placed in the middle of the round of the heavens; so that it cannot depart from its center point (when that may be) but unto the heavens. So that all the particular mem∣bers are compassed about with heaven, influenced with the virtue of heaven. All of them are heavenised; and therefore all the members of the Church are called the new earth within the Orbes of these new heavens. The Church is the whole of the particular members. Not a Hierarchie, a Prelacie, or a Cleargie onely, are termed the Church But all that Christ redeemed, are called Christ body, i. e. his Church. A body must have all its varietie of members 1 Cor. 12. It were monstrous to see one all mouth or all eye, or all both. Ministers can bee no more of the body of the Church, as a Church, but the eye and mouth of the Church, yea moreover; when the whole earth that is under heaven is put to signifie the Church, what lesse can be understood, then that all the world shall be a Church, in the renewed condition there∣of. Sure not many, if any whole Kingdomes shall be ex∣cepted: some sprinklings of bran theremay be in the 3. peckes of meale of the Church, but not one or two of sand, and the rest of meale. The Protestant reformed Church shall no more shoot away themselves to finde Papists, &c. till they had almost lost themselves. Thus of the sub∣stance of this new world. Heaven and Earth.

Next of the qualities

• Newnesse.
• Righteousnesse.

For both are to be referred both to Heaven and Earth. For it is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which earth. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which heaven and earth. As for the Sea, that is not mentioned unlesse by way of exclusion. i. e. of the bad. As for the good, ye sea of Chrystall, the sound doctrine; that cannot bee said to be new, for it is semper cadem; alwaies the same, in sub∣stance and meaning. Nor can it bee said to have righte∣ousnesse; for it is righteousnesse it selfe, and so non recipit magis & minus, it is alwaies alike righteous. But the hea∣vens of a reformed worship, of worship made more spiri∣tuall, set more right, and the earth of men renewed in knowledge and grace, and made more righteous in life, may bee properly said to be new heavens and new earth wherein dwells righteousnesse.

1. These Heavens and Earth are said to be New: first, to note that all old things are done away, Revel 21.4. Isa. 65.17. All things of the old Serpent, Idolatry, superstiti∣on prophannesse, Hos. 2.17. All the things of the old man. All his man inventions, Mat. 15.9. All old things of the old ceremoniall law, of Judaisme, much more of Hethenisme, Papisme, &c. When God abolished that he intended not, that his Church should onely change their yoake and burthen. The whole dispute of the Apo∣stle in his Epistle to Galat•• tends this way. The intent of Christs comming was to this purpose. The Law came by Moses, but grace & truth came by Iesus Christ. 2 To note that this new state of the Church must be as created, of nothing; So the promise. Jsa. 65.17. men are so wedded to their own phātasies, & braine devised formes, so opposite by nature to spirituall worship, they themselves being carnall, & sensuall, that God must create all new, if he will have all new. And this he will do, as he did the world. He created it by the word, let there be; let it be so. So the Lord by the power of his word of his Gospel will direct and draw his owne Church, and all the friends thereof to set up their new reformed worship, and to draw men to that new life and conversation in and towards the Church, which he calles here the new heavens, and the new earth.

The Lord will in speciall manner inlighten, and inliven men, especially Ministers, to write and discover what is this new state of the Church. Master Brightmar on Rev. 21.9.

Thinkes that some holy man shall set forth a booke wherein he shall make it plaine to all the faithfull that the glorie and Majestie of this Church shall bee most divine and heavenly.

But more likely a collection of men, one or two out of every shire and County ap∣pointed by authority, to meet and agree as one man, to draw nakedly and barely out of the Scriptures, those cleare truths concerning this new state, as will not indure any quiddities or querckes, and able to beare downe all contradictories opposed against them.

2. These Heavens and Earth are said to have righteous∣nesse dwelling in them. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in which Heavens & Earth dwells righteousnesse. Therefore all these righteousnesses dwell in the one or the other. First the doctrine of truth & righteousnesse, or right tenets. Not the doctrines of lies, legends, fables, flatteries. 2. The Doctrine of Christs righ∣teousnesse, of justification by faith in him. As with much struggle that doctrine was opened in the first founding of this new Church (though long & much, since that eclip∣sed) so now it shall dwell, & abide in the setled new estate, and never be banished from its free hold. The doctrines of mans ability to keepe the law of justification by works, &c shall have no more place. Thirdly, the righteousnesse of piety, or godly conversation, every man shall have a care in his particular conversation, to practise righteousnesse. Fourthly the righteousnes of amitie, & charity shall dwell heare. Men shall not be wolves, tygers, &c. i. e. persecu∣tors of their brethren. Fiftly, here shall be the righteousnes of Christs discipline. Christ himselfe by the scepter of his mouth, not of mers braines, shall order, and disposeall things; He shall so settle his Church, that the unrighte∣ous, not the righteous shall be smitten. And in what Churches doe all these righteousnesses more evidently dwell, then in those that come nearest to the Apostoli∣call founding of Churches. See the Churches of Geneva,

Holland, &c. No cryes there, by reason of persecution. No cryings up there of human traditions.

Thus of the new world.

Next (that this might not seeme to be a world without inhabitants) the holy Ghost describes the holy citie (which intimateth inhabitants) in which as we shall see in the last place dwells the adorned spouse.

Secondly, therefore we come to the holy citie. Where we are to note

• 1. Civitas, the Citizens.
• 2. V••bs, the Citie.

1. The citizens. And that these are here to be under∣stood, both the Apostle Peter intimateth in the text, put∣ting righteousnesse for righteous men. And dwelling, which relatively inferrs inhabitants. As also the Apostle Iohn. Revel. 21. both in calling the new Hierusalem, the ador∣ned bride. As also in saying, God shall dwell with men, in this holy citie, and no lyer, or abominable person shall enter therein.

Of these citizens note the

• Substance. That is the societie of them.
• 2. The quality. Holy.

1. The substance. i. e. Societie. Citizens constantly make a corporation, a well governed body (answerably, this citie called the holy citie,) which hath great varietie of officers, yet with great unity, amitie, and regularity. As things digested in a predicament, or table. No opposition betweene things subordinate; as we see in the wheeles of a clocke, that wheele next the poyse, being the first mover, communicates motion to all the rest. This corporation is governed by themselves among themselves; that is, according to their immediate particular lawes, and prive∣ledges. The supreame magistrate runnes above them in the generall lawes for the whole kingdom. i. e. The King and Parliament, and Commonlawes are above them. But otherwise, their privilegia, i. e. their privata leges, their private lawes of their owne corporation, are managed by themselves, among themselves. The foundation of the

relation betweene each member of the corporation, is in∣ternall; the generall, choose the particular. And the par∣ticular accepts the priviledge, and promiseth faithfulnesse and justice towards the generall. The communion that is amongst them is such that they admit into their socie∣tie onely the good, and they eject the degenerating that turne bad.

Just thus it is in the reformed Church of Christ; every congregation is as a particular corporation. First, In it are all the sorts of officers appointed by Christ; named often by Christ that the Church might not be ignorant. I say al the officers to continue to the end of the world. Ephes. 4.11. Pastors and Teachers. 1. Cor. 12.28. Teachers, and helpes in government. 1 Tit. 5. Elders or Bishops in every citie. And Deacons two, besides the elders. 1 Tim. 3.1.2. &c. to the end of the 13. Philip. 1.1. To all the Saints at Phi∣lippi with the Bishops, and Deacons. Rom. 12.7.8. Are named, Teaching, and exhorting. 1 Tim. 4.17. Let the El∣ders that rule well, be counted worthy of double honour, especi∣ally they that labour in the word and doctrine.

Secondly, in and among them, with great unitie and a∣mity, the goverment of themselves is by themselves, touching all things done among them. Tell the Church (saith Christ) if more private admonition will not serve. And if the offender will not hearken to the Church, then let him bee excommunicated; which Church through∣out the New Testament, the holy Ghost by the Apostles explaines to be every particular congregation. So that from Christs time, downeward it was so to be taken. As the Church at Antioch, Acts 13.1. And when they had preached at Derbe, Lystra Iconi••m, & Antioch, they or∣dayned them Elders in every Church, Acts 14.23. And when he bad ••anded at Cesarea, and gone up and saluted the Church, Act. 18.22. He sent to the Ephesus and cal∣led for the Elders of the Church, Acts 20.17. The Church at Aquila and Priscillas house. Rom. 16 3. 1 Cor. 16.19. So the Church at Philemons house. In hard times, parti∣cular Churches were made up of religious families, and o∣ther

Christians there abouts joyned to them in their mee∣tings. So Peter Martyr, Willet. The Church at Corinth, 1 Cor. 1.2. The Churches of Asia, 1 Cor. 16.19. which Saint Iohn names, to the number of seven, Revel. 1 and 2 and 3 chap. Now it was much to have one congregation in a County, or citie. In Creet an hundred cities. And se∣verall Elders ordained in them all, for every particular congregation. Tit. 1. Innumerable things and places more might be spoken for this acception, and meaning of the word and nature of a Church. But to returne to the point. Saint Paul is much troubled that the Church, the congregation at Corinth were so careless;e as that they had not mourned and removed the incestuous person. And the Apostle exhorts them (he being absent.) I say exhorts them to excommunicate him. If the Apostle had beene a particular member of that congregation, he must have beene present. As in all instances naturall, civill, ec∣clesiasticall, the member acts in the body whiles united, no longer. But being a transcendent eye over all congre∣gations (as we know he was an Apostle to all the world) though absent, he exhorts them to act, and to doe their duties among themselves, towards themselves, in the uni∣on and relation they stood. So that still the particular Church or congregation is subject to Christs Apostles, and all lawfull Synods orderly and lawfull gathered ac∣cording to the Scriptures, in the nation where the Church hath her being, to rectifie them where they are wrong, to excite them when deficent. Or else they themselves manage and act and officiate among themselves, their particular discipline and priveledges pertaining to their particular Church.

Thirdly, The foundation of relation betweene the Church, and her lawfull officers, especially Ministers; is in∣ternall, i. e. from mutuall union of affections solemly in∣terwoven, and engaged & twisted together. The Church makes choise of her officers and Ministers, and they im∣brace their places, and flock. The Minister being ordai∣ned a Minister by the imposition of hands of the Ministers,

with prayer and fasting, the congregation choose him to be their Minister by the elevation of their hands. Acts 13. 23. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. They gave their voyces to elect the Minister, by the elevation of their hands, or stretching forth their hands. And so the Minister is charged to looke to his flocke, as over which the holy Ghost had made him overseer 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Minister is a Bishop to his congregation. Act. 20. verse 17. verse 18. And the peo∣ple are commanded to obey, and submit to their Minister, as to him that ruleth over, and watcheth for their soules. Observe, over their soules, not bodies. Heb. 13.17. And are said to rule over them in the Lord to admonish (not over them as men, to constraine) and so to bee high∣ly esteemed of their flocke, for that worke. 1 Thes. 5.13.

The necessity of this inward foundation and roote of relation in things of the most spirituall and strongest combination, appeares by paralleling other relations though but in naturall or civill things. No husband, Pa∣rent, Master, will suffer a wife, child, or servant obtru∣ded on him, or on contrary; wife, child, or servant will admit of obtruded husbands, parents, masters, as long as they be of age, and in their witts. How much lesse should obtrusion be in spiritualls. Yet if these obtrusions be exerci∣sed, we see the unprosperous event betray the unlawful∣nesse of the attempt. There is no love, mutuall duty, or edification following. As wee see in all the obtruded offices in our Church, which shewes much irregularity in the Hierarchie; where many have the greatest acts of power, yet not committed to them by the generall vote of the Church: and much disorder in the ordinary ministers, who ordinarily come in without the approba∣tion, and so without the affections of their people.

Fourthly and lastly, (touching the citie, or society it selfe) note the perfection of their communion. They nei∣ther admit, nor permit (if after admission degenerated) him that is unworthy, neither officer, nor member of the assembly, congregation, or particular Church. See the

Churches, choice of an Apostle, Acts 1. of Deacons, Acts 6. See their rejection, and admission of an unworthy member. 1 Cor. 5. 2 Cor. 2. of their acceptation and ad∣mission of an unknowne, or doubtfull brother and Mini∣ster. Acts 9.26 27.28.29. &c. to the end of 31.

All which foure particulars diligently being observed in the reformed Churches of Geneva, Low Countries, &c. how sound in Doctrine, and holy in manners have they long time continued above other Churches: And so wee come to the qualities of this societie. Holy.

2. This Civitas. This spirituall citie, is an holy one; which is expressed with an Emphasis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. That citie, that same holy one. Should seeme that the old heavens, are uncleane in some measure. As it is said in Iob. 15.15. The heavens were not cleane in Gods sight. i. e. by reason of some uncleane (but in their first thoughts) in the hea∣vens, the lapsing Angells. Job 4.18. So the Church be∣low, before renewed, although in comparison with the dunghill of Hethenisme, and the hell of Papisme, it is cal∣led a heaven, yet it is but as spotted, clowded heaven, in comparison of a sun-bright heaven. As an old garment, that may seeme very handsome, yet much fuller of dust then a new one. Holinesse becommeth Gods house, at all times, in all places: much more his fairest house, newly repay∣red. This new Church shall be so holy.

1. In regard of the more abundant and apparent pre∣sence of that essentiall holinesse. God in Christ; hee like as he made Moses face shine, shall make the Church shine. He like fire, being among the golden Candlestickes shall make them glare. When the Lord more specially is in the Tabernacle, it is filled with his glory. As it was pro∣phesied that the second temple should bee more glorious then the first, because Christ should preach in it, and bee personally present. Haggi. 2.9. So this new Church should be more holy then the old, because the God of ho∣linesse should he more specially presen there. This is ex∣pressed verse 3. of this 21 of Revel. And it is immediately annext to the speech of the holinesse of the new Church,

where also the reason is given why the Lord would bee more present in the Church thus renewed. viz. because their was no more Sea, i. e. of corrupt doctrine, and tra∣ditions of men. Those things that grieve God are remo∣ved.

2. The rule of holinesse in the new Church, should more rule and reigne. i. e. The Scriptures. When the Jewes shall come in, knowledge shall bee much more in∣creased. Yea when the vaile of human traditions shall be removed, that the Church shall see that all in the wor∣ship of God that is not evidently from the word of Christ, is not of Christs but of Antichrist; then will the Lord re∣veale to her the full of the discipline of the Church. The full freedome of the Gospel. The scales must first fall from Saint Pauls eyes, before he can see the Gospel to preach it. Whiles our Church lay swadled and rocked in the unsetled cradle of humane inventions, the face-cloth of ignorance lay over the eyes, hundreds of truths lay hidden, which now are talked of distinctly in every ones mouth. So great an advantage of light doe they get, that turne their faces towards the Sun-rising, and their backes upon the darke climates of the old heavens.

3. The scope, and intention of the Church shall be to advance holinesse: not to make her selfe great in honour and dignity among men, but good with holinesse to∣wards God. Not to inrich her selfe with worldly pompe, but with comfort and with conscience, and the graces of the spirit. Her doctrine, her discipline, her forme of wor∣ship. &c. all spread the winges to hatch up holinesse, even as Saint John was carried by the Angell, willingly to see, what the Angell was eager to shew him, from the top of an high mountaine; touching the new state of the holy citie: so sure the new Church must looke, and aymes at holinesse and newnesse. And not onely aymes, and ad∣dresses all things to that purpose, but also hitts the white. For

Fourthly, the new Church is holy in practise, and con∣versation. Shee makes all her members, in the common

eye and charity of men to bee holy, or else shee will not owne them for her children. By this generall frame of holinesse in all her members, Ministers, and people; she becomes all glorious. For sanctification is a kind, or de∣gree of glorification. Therefore the Apostle wrappes it up in glorification, in reckoning all the linckes of the chaine of salvation. And the Church is said by holinesse to be all glorious within. The Church is all glorious by justification. But that is without her, and about her. She is wrapped in that, as in a garment. Rom. 13.14. But sancti∣fication is within her, as her proper qualitie, as a Church. Answerably Saint Iohn calles her holinesse and lightsom∣nesse with knowledge and reformation, her having of the glory of God. And that God was the light of the citie, and the nations that were saved should walke in the light thereof. And for all things that are contrary to this new, holy, and glorious estate shee cast out, Revel. 21. verse 4. verse 27.

Fifthly and lastly, holy in opinion and estimation. The Church should be so really, and universally holy, making all her members at least outwardly and probably, to im∣brace holinesse; that holinesse, shall be in fashion, and so in estimation among men. It shall be no more a jeere, but a joy. As its said by the Prophet, many shall take hold of one Jew, for religions sake; so in this new Church much more shall men admire and esteeme her for holi∣nesse. So verse 24. The Kings of the earth shall bring their glory to the Church. Revel. 21. verse 24.

And thus of the Civitas, the citie, the corporation of men.

Next of the V••bs, the materiall citie of buildings, &c. whereof note

• 1. The forme, or fashion.
• 2. The matter, or edifice.

The forme is considerable for two things

• 1. Quantitie.
• 2. Figure.

1. Quantitie. As here the compellation or comparison, Heavens signifies or intimates greatnesse. (For what is of created things, extra calum ultimum, without and be∣yond the utmost heaven.) So the geometricall dimention there, in Rev. 21. delineated makes it, by some accompts, the greatest citie that ever was. For if we reade the text, according to the ordinary reading, And hee measured the citie with a reede 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the some of twelve thousand furlones, and understand them in a more plaine and obvious sence, of the compasse of the citie, that every side of the foure square, was three thousand furlongs, it will follow that this citie of the Church is twelve thou∣sand round. And the whole plot of ground, from each side to each side, three hundred thousand furlongs: which is beyond all other cities that ever wee reade of. For old Babylon the great was but a village in comparison. Eve∣ry side of the square thereof being but 120 furlongs, and so the whole plot of ground could be but foure thousand furlongs. So Nineveh, was not comparable; for the text in the Prophet Ionah, 3 3. was o•• three dayes journey. i.e. (as the learned will have it) the walles were three dayes journey about. A dayes jurney being (according to the civill law) twenty miles. So that every ••••••e, square, o•• side of the quade••angle was 15. miles. i. e. 15. 〈◊〉〈◊〉 eight furlongs. i.e. 120 furlongs, and so was just of the 〈◊〉〈◊〉 of old Babylon in the East, and no more. Not is Babylon in the West, Babylon the new, Rome comparable for at first it was but two miles in compasse; now at last, but a-leaven miles in compasse, and in the middle age thereof, but 50. in compasse; so that it fall 10 miles short of the measure of the compasse of the walls of Nineve.

But if we reade as Arias 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. To the summe of furlongs 12. times 12. thousand, Then the citie is 44. thousand furlongs about, and the whole flore a 100 times more.

And just as the state of the new Church, under the no∣tion or a citie is greater then other cities, so under the no∣tion of a Church, greater then ever was any Church.

For the largest description of the former Church, was but 144 thousand long, and but 12. thousand broad. But this renewed Church is by this last reading, 144. thousand in the whole square compassing it about. And by the for∣mer reading 12 thousand in the whole square bouting the city And the whole floore or breadth every way 300. thousand measures. For it makes no matter what you call them whether furlongs or &c. The bare numbers suffici∣ently report the proportions. And well may the new Churches proportion so exceed, seieng this makes one maine difference that she shall be as wide as the world, (as wee said before) nee••e upon before the Lord leave the worke. And so she shall be as great as good, i.e. greater, and better both, then ever any Church was.

2. Figure. Which is expressed, first more indefinitly. As if onely a square upon a flat. i.e. square in regard of length and breadth Secondly, more distinctly and ex∣actly that it was measured with a reede 12 thousand fur∣longs, and the length, and breadth, and hight, were e∣quall.

First, from the more indefinit expression, observe that however it was a square, whiles it is expressed under the notion of a citie. And the Church is a round, a round hea∣ven, and a round earth, whi••es expressed under the notion of a world, the round; to signifie the laboriousnesse of the Church labor agricolae currit in orbe, the Church is Gods husbandry, her worke is never at an end. She must con∣tinually move here, propter qui••tem, that she may rest whe shee is above the rowling heavens. To signifie that the Church thus renewed shall be capeable of all truthes, and conteine, and know and teach all truthes of doctrine, of discipline, of manners, and practise then too. As a circle (saith the Philosopher) is the most capacious figure that is. The square to signifie, that as according to the Philo∣sopher, a square is the most setled and solid, fast standing figure, so the Church thus renewed & refined in doctrine, discipline, and manners shall never bee shaken any more, never altered in the substance of either, no not of her dis∣cipline

that hath beene liable to so many changes, but on∣ly in degrees, to as much better as may be.

Secondly, from the more distinct expression that the Church is as much in altitude, as latitude, as high as broad, this signifies that as the Church is growne eminent in ho∣linesse, and high in heavenly mindednesse, so shee is seene of men, and esteemed, and esteemed and highly extolled with the respect she hath from them. So that Hi∣er••salem is the praise of the whole earth, according to pro∣mise, Isay 62.7. So that as King David preferred it above his chiefe joy, Psal. 137 6. So all Kings shall bring their honour to it. Revel. 21 24. All shall as the Psalmist de∣light to tell the towers thereof, Psal. 48.12. i. e. joy to finde all perfect nothing missing. All shall lay downe all, forget all, even the cunning of their right hand, in com∣parison of the Church as Psal. 137. Christ in this his com∣ming shall (as at the last day) be admired of all that beleive. 3 Thes. 1.10.

Thus of the forme or fashion.

Next of the matter oredi∣fice which includes the

• Walles.
• Townes.
• Streets••
• Temple, or publike place of worship.

The walles are confide∣sor their

• Situation.
• Foundation.
• Superstruction.
• Apertions.

First her situation,

• 1. The walles are without the citie;
• 2. Containe all the citie.
• 3. Are conformable to the fashion of the citie.

1 Without the citie, to signifie that no an∣noyances, things, or persons should come neere the citie of the reformed Church; without the walls are the dung∣hills without Hierusalem, is Golgotha, the place of dead mens sculls. The forme of execution of offenders, was to carry them out of the citie, and so to punish them. The civill punishment carrying in it a character of the spiritu∣all excommunication. The Church is warned to beware

of Dogges. i.e. Those Mat. 7.6. For they are of the con∣cision, and are evill doers (as the Apostle intimates) They have their dogges nature and skinne still in and on, in heart and in life; for they are evill doers, biters, as well as barkers. And how shall the Church better beware of dogges, then as the house-holder, by shutting them out of doores. So the prophesie runnes, without there shall bee dogges; which are described by their dogge-trickes. Their mad sorceries filthy lecheries, biting murthers, houling idola∣tries, & false barking lyes. 2 The walles thus situated, con∣taine all the whole citie, & parts and persons thereof; ex∣clude none of those. To signifie, that Christ his Church, in no wise doth plucke up the wheate, in stead of tares. For she sees plainely the tares to bee tares, by their ripe∣nesse, before she plucke at them. She remembers her Sa∣viours rule. That hee will in no wise cast out him that commeth to him, Iohn 6.37. Thirdly, the walles so con∣formed to the citie, signifie the sweet harmonie proporti∣on and conformitie that is betweene the Church and her discipline. She is not yoaked with a discipline that will wring her neck, & gall her shoulders. Nor with such a one as is like the hoope that the Juggler can creepe through. Her discipline reacheth to all occasions, causes, persons, things. Shee makes not her meshes so wide, as Actaeon. A hunter of wild beasts, that catcheth only those that would with open mouth devoure him; Nor doth she as Vulcan make her net so subtile, that the simple naked soule may be catcht before it is aware. The Church hath from God her exact measure, how to knit her discipline, the pure golden measure of an unstrretchable reede. i. e. The pure word of God. Isa. 8.20. Gal. 6.16. Blessed are they that walke according to this Canon. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 marke the double emphasis. This notable Cannon. This Canon of Christ. This Canon of the Scripture, or this Canon of wal∣king as a new creature in and by Christ, according to the Scripture.

Secondly, Foundation. And this is of twelve precious stones. The naturall foundation (as of an house the

rocke, gravell, or compacted clay) is onely one, and that rocke is Christ. But the Artificiall foundation (as of an house is the wall built within the ground) this is twelve fold, or many fold, consisting of the plurality, and variety of all the offices, ministers, and their severall gifts groun∣ded and guided by the doctrine of the Apostles. Small parts, or peeces, make not a foundation: many ranckes of stone make a foundation. Disunion, or interruption of the continuation of a foundation is dangerous. The Church cannot consist, with an index expurgatorius, can∣not possibly beare inhibitions of reading these or those bookes of Scripture, of preaching these or those funda∣mentall doctrines or sound truthes.

3. Superstruction; or raising the superstructure. And that is done up all of Iasper, as the foundation was of 12. precious stones, whereof the first also, was a Iasper as two other were, the Sardius, and Emerauld, which three stones are put to represent the Trinitie. Revel. 4. The green Ias∣per, the eternall Godhead, and Father, the redde Sardius the crucified Sonne Christ. The groenish Ra••e-bowlike emerauld, the proceeding Holy Ghost, the token of Gods covenant in the heart. Now that the wall mu•••••••• built up above the foundation, all of Iasper, what can 〈◊〉〈◊〉 sig∣nifie, but that the Church must be ad of God, all accor∣ding to the Scriptures. If men will build on the foundati∣on not Iasper, divine truths, but the hay and stubble of ••••∣man inventions, their worke shall bee burnt, if the men scape. Iasper is hard and strong to make the squared poli∣shed face and superficies of the wall against all washing; of floods or tempests; and precious, and sound stuffe to fill up the wall betweene both surfaces or outsides of the wall. To signifie that the Church is as well all glorious within, Psal. 45. That she is strong, so that the gates of hell shall not prevaile against her. That she is sincere, and sound at heart. And so is, and must be, every one that is indeede and in truth a very member of the Church. Pre∣cious within as well as without, with the precious graces of the spirit.

Having thus touched the bulke of the signification of these stones, wee rest chiefly therein. Some (as Master Brightman) put much in the order of these stones; as if therein were signified, the qualities of the severall Mini∣sters that should follow, Saint Iohns time for the rearing of the Church. As the first stone Iasper (used to signifie God, Revel. 4.) to signifie a Ministrie most like God (as the stone is of an heavenlike brightnesse) strong to beare the first difficult brunts of the Churches reformation. The second, the Sapphir, glittering with golden pointes to sig∣nifie a succession of teachers excelling in some peculiar gifts to repayre the Churches wants in that age. The third, the chalcedonie, of a fierie brightnesse, to signifie a third succession of ministers, abounding with holy zeale, for the further building up of the Church. And so of the rest. But many will be ready to thinke these things to be niceties; and much more me to be over curious if I should but intimate a proportion, betweene the Iasper and the first reformers, Luther, Prague, Husse; of whose spiritu∣all magnanimitie histories speake aloud; as that Luther said he would goe to the meeting to dispute for the truth, though every tile of the house were a divell, or to that purpose. That infimite reproaches, the name of Heresi∣archa, the putting on the head, the picture of the divell, the threats of torments, could not daunt the other two from the truth, nor from maintaining the truth; or if I should whisper a sutablenesse betweene the Saphier, and the next succession of Ministers, excelling with that gol∣den gi••t of setling discipline, after Luthers spreading of doctrine. For which go••den purpose is mentioned the golden reed, Revel. 2••. which was so well managed by C••l in, B••za, &c. Or if I should point at the zeal us Mini∣sters of these last times, which with the light as well as the flame thereof were carried above others, to set for∣ward the Churches reformation, by pen, by preaching, by hazarding, by suffering, that they answer to the fi••ry chalcedony And likely enough that it would be thought as hyperphysicall a quidditie, if I should note that this

third stone is a Northerne one, found and glaring in the northerne parts of the world, as Historians tell me. To leave men therefore free to their owne just thoughts; thus much I will be bold to set downe touching the application and order of the stones here. In the Old Testament the Iasper was Benjamines stone, the Saphire Jssachars, the Chal∣cedonie Iudas. The Emerald Levics, &c. And that these stones are here set down in the order of Morall or Spiritu∣all consideration, not of natural of the time of the birth of the Patriarches, not of civill considerations to reckon e∣very mothers children by the mother severally, naming al one mothers children first, though not first borne before others named. The morall, or spirituall consideration may be this, not to runne over all the twelve. Ruben his Sardius should have beene first, but hee lost the place by incest. Gen. 35.22. Then Ioseph his Beryl should have beene first, Ruben being deposed, because he was the first borne of the first betrothed mother Rachel. But he lost it by Jeroboam comming out of his loynes, and setting up I∣dolatry. Therefore Bejamin his Iasper is but put first be∣ing the remaining sonne of the first wife in point of law. So that those Ministers that are scandalous, or ido∣laous, are no way fit to direct, or project in any re∣formation; any way to build the Church on her bases or foundation. Secondly, is put Jssachar his Saphir, which second place Simeon his Topaz should have had, but being a man of a guilefull spirit, wonted to conspiracies to be∣tray a citie of Shechemites to death, and was one of them that gave counsell to kill Ioseph (for all were not of that minde; namely, Ruben and Iudah were not) and there∣fore he is put from his place and Isachar the fift borne of the second wife of Iacob, namely Leah is put second, and hee the fift, is so put because Rubens and Simeons faults you have heard already, and Levi and Iudah follow by and by with the reasons. So that Ministers that are trea∣cherous in doctrine or politie against Church or state are not fit builders of the Church. Thirdly, is put Iudah his Chalcedony, Iudah is put after Isachar, for that happily

he might the sitlyer intimate Christs outward meannesse in this world; and how he would not be a civill ruler over men, his errand being of another nature, a spirituall me∣diatorship. But commended civill rule to the magistrate, submitting to it himselfe. But the most remarkable thing to bee noted is, that Levi by birth, should have had his Smaragd or Emerauld put in the third place. But the Evan∣gelist S. Iohn puts Iudah here, and Levi next after, because, as the Apostle Paul disputes to the Hebrewes, Christ a Priest for ever after the the order of Melchisedeck, should put down all Levitical priesthood & ceremonies, & forme of worship. So that the Ministers that cry out for & in the behalfe of Priests, Ceremonies, Altars, Sacrifices, &c. are not meet for the building of the Church. But on the con∣trary. Benjamins, that will be Gods right hand, will be Gods agents & instruments; & their Iasper, their parts & prayers will helpe the woman, the Church in her hard travell, to be delivered; as the materiall Iasper a naturall woman in naturall travell; Jsachars, that are the youngest sonnes, little in their owne eyes, much in Gods; And are Sapphi∣ricall, i.e. heavenly (as is the prophesie and promise made to Jsachar, Isa. 54.11.) which heavenlinesse conteines as well a spirit of discerning and desire of the new hea∣vens, as well as the highest heavens: and Iudah's that will desirously advance Christ in all things, ministrie, do∣ctrine, forme of worship, and will oppose against the op∣posite or contrary things to Christ, I say such Benjamins, Isachars, and Iudah's as these are fit for the building of the Church. I may not expatiate upon the rest, to tell you Levi is put next to Iudah, and not so low as Simeon (with whom he sinned in slaying the Sechemites) because Levi after recovered his fall by slaying the idolaters, Exod. 32. Thereby to signifie here, that men that have shewed them-selves (as the Levites did when Moses called. Exod. 32.) have stood for right of doctrine, and a good consci∣ence, such ministers are fit for the building of the Church; I will not now descend to the rest of the foundations. In a sermon discourse we can give but tasts of things.

Fourthly, Apertions, i. e. Gates, or rather gate-waies, then gates. For they are alwaies opan: yet neverthelesse there are gates, and usefully mentioned, both touching the time when they stood so alwaies open, viz. when all was new, no feare of old orders that any lying in the old Adams condition, might rush into the assemblyes of Christians, and unto the Ordinances of Christ. And touching the nature, made of pearle. A shell of a fish ge∣nerated by the dew of heaven. Most fitly to signifie Christ, the loore and the way: yea the one & only doore, because they all of pearle, so generated, even as Christ was generated of the dew of heaven, i.e. The holy Ghost, over∣shadowing Mary. And be sure Christ will have a care of his Church, not to admit on his part, any polluted per∣sons. So that albeit it is necessarily noted that there were twelve gates in number (for all are but one, in kinde, or mat∣ter) to note that Christ hath made way for all the twelve tribes of Israel; yet withall it is most appositly expressed, that the keepers were 12 Angells. i.e. The Angells of the Churches, as called Revel 2.1. chap. 2. chap. 3. oft i.e. The faithful ministers, to looke that no wicked Angels or men, that is false teachers, or foule practisers enter in, & set up a synagogue of Sathanneere Gods Church. So that by all this continuall opening of the gates, and yet continually watched, is signified that the Churches time of reforma∣tion, shall not bee a time of open hostiltie from outward potent enemies; then the gates would bee shut; but if liable to any enemies, it will bee to the Hypocrites, that will se••ne to come in, as if honest and when in, labour to dis••••be, and defile. And therefore these are watched and examined by the Angells, upon any the least suspiti∣on: marke no•• the summe of all (in relation to a refor∣mation) intended in these gates; That if there be not able and holy ministers set in all the entrances of the Church, and they without flattery or iniquitie doe not bring in men into the Church, by Christ. Christ is not by them advanced in all things, and all things else, doctrines, cere∣monies, &c. deposed in comparison of Christ and his

doctrine and governement, &c. then that is not the holy citie here spoken of, nor any part thereof.

Thus of the walls of the citie.

Secondly, of the townes, places, or materiall parts of this citie. The whore of Babylon sitteth upon seven hills, sutable to her many abominations. But holy Ierusalem the true worshipper of God-trinitie in unitie, consists chiefely but of three. i. e. Mount Aera the lower towne, for trading and honest walking in mens severall callings. Mount Moriah, for the publike place of Gods worship. For there the temple stood. Mount Zion, for the place of publike justice and reliefe of the oppressed, for there was Davids throne. And all these firmely compacted, into one citie as in territories, so in spirituall, and civill agreement. All these are sweetly sung of in Ps. 122. out feet shall stand [ 1] within thy gates O Ierusalem, whether tribes goe up to the [ 2] testimonie of Israel. For there are thrones of judgement; in regard of all which now so harmoniously united, civilly and spiritually, it is called a compacted citie. i. e. (saith Iunius) [ 3] Before this these differed in structure of townes; religion, and civil administration; for formerly there were three townes, and a twofold religion, and admini∣stration, the one of the people of God, the other of the Jebusites; but now all these, by all meanes compacted. In conjoyning of townes, in verse three. In religion of minds ver. 4. And in administration of justice. ver. 5. In all which union, that union of three, of three into one, the King joyes, and the people joy, and all shall joy and prosper that can wish well to it. See the title of the Psalme. And verse 1. yea every verse of the Psalme. For what politicke man, if a just man, and a godly man will not joy when king∣domes and Churches are made as well stronger and bet∣ter as well as greater: That quietnesse, and righteous∣nesse, and Godlinesse kisse one another. Thus shall be the reformed state of the Church, of the new Jerusalem. There shall be mountaines, thrones, streets, &c. all com∣pacted into one holy Hierusalem, There shall be no crying through injustice; there shall ye no defilement through

uncleanesse. And Kings shall take contentment therein; For they shall bring their glory and honour unto it. And then all may see the Church beginnes to bee new, when she so shines, that princely glory admires her.

3. Thing of this new citie are the streets; which are said to be of Gold. And their use is (we know) to bee an high way for the people. This is another character of the reformed Church, that the waies and conversation thereof in all her members, shall be first solid according to the truth of God; not quagmires, and hollow earth of human inventions; secondly pure, not onely from sinne, but from scandalls, and appeareance of evill. Phil. 4. Ta∣king heede of what is not of good report. And thirdly shi∣ning. As Mat. 5. carry out good examples to all. And studying what hath praise and vertue in it. Phil. 4.

4 Thing is the temple. For though it bee said Saint Iohn saw no temple, yet hee saw that which was equiva∣lent, yea farre more eminent in stead of the Temple. For the Lord God Almighty, and the lambe are the Temple. The Temple was but a type of Gods presence in Christ; therefore removed, when God the Antitype comes. And not only the material Temple, as the walls and buildings were overturned by Vespasian, and Titus, betweene 30 or 40. yeares after Christ: but all the appendixes, all the shaddowes, yea all the darkenesse of those shaddowes to be removed. i.e. All Jewish ceremonies and all Romish & humane apish ceremonies that are the imitation of them. If the temple was to bee done away much more the move∣able tabernacle. If divinely instituted Jewish ceremonies must be done away, though not changed for 3000 yeares, much more human, lyable to change every day, that like a tayler, the Church hath never her perfect trade of dis∣cipline, by reason of daily innovating fashions. Ob. Revel. 21.3. It is said the Tabernacle of God was with men. Sol. Not the Tabernacle of the congregation; But the Tabernacle of habitation: as tabernacles signified, 2 Cor. 5.1. So that tabernacle signifies in that place of the Reve∣lation only Gods dwelling among men, in a speciall man∣ner,

and in a spirituall manner, without the representati∣on of himselfe by a temple. All the representation of him, was in the living Temple of Christs body, whiles on earth, which now is to be continued in the office of Christ, and the order appointed by Christ. Therefore it is said in the text of the Reve••▪ That God and the Lambe was the tem∣ple. i.e. God in Christ. The characters of the new Hie∣rusalem intended in all these are two.

• 1 That she is most spirituall, and immediate in all her worship. No temple but Christ. No sacrifice but the Lambe Christ. No light in Temple, no lamp, or shine of the heavens, but Christ. They therefore are none of the new reformed Church; nor doe they act any part of the new reformed Church, that send the people about per ambages, by circuits the far∣thest way about to God in worship by as many materi∣alls, human formes, and dictated lessons, to be learned by rote, and vayling her with as many shaddowes as may be: when as the worship, and the going to God under new state of the Church should be so immediate, that no∣thing should come betweene, but the meere close obser∣vation of the rule of the Scripture.
• 2 The new Hierusa∣lem hath God more effectuall in the Church. He will bee better to her then the temple, or sacrifice, or light, though of the Sunne. As he made the second temple more glori∣ous then the first by his presence in it in Christ, so he will make the third more glorious then the second, because he himselfe will be that temple. i.e. He will make the second Hierusalem more glorious then the first, because hee will more manifest his efficacie, in the ministrie thereof. For if but the dawnings of the day, but the foundations of this new state. Acts 2. were so efficacious, to convert such multitudes at one Sermon, what then will bee the efficacie of the noon, and full perfection of it, so farre as is atteinable here.

And thus you have seene the holy citie, the holy temple, and the entrance. Now advise with Ezech. 8.9.10. chap. if in any Church the citie, i.e. the conversation and righ∣teous dealing of men, the threshold. i.e. the entrance, and

admission of Ministers and men, to the ministerie, to the word and Sacraments; the Cherubims and Arke, i.e. the inmost parts of Gods house and worship be polluted in any Church? If so that Church is not yet made new. But if the inmost of Gods worship Holy Communion, and prayer be polluted, altered, and Altared, the Divine ma∣naging thereof, turned into human, then God will depart to the threshold. If the threeshold be polluted, all unwor∣thie Ministers be admitted to the ministeriall function, all all unworthie persons admitted as members of the Church, and so make linsy-woolsey, the asse is yoaked with the oxe, then God will depart to the middle of the citie, and if that be polluted, as formall worship, procre∣ateth a profane conversation (witnesse the Church of Rome) then the Lord will depart out of the citie unto the mountaine.

Thus of the first and second notion under which this new state of the reformed Church is described.

Now followes the third, i. e. A preparedly adorned Bride.

We cannot here in the branch of an use, touch these severally, as wee shall in another text. But in a short and generall consideration of them, wee may perceive the Church here to have two characters.

• 1 A chast disposition.
• 2 Dutifull subjection.

First a chast disposition, against all idolatrie. She useth no wanton kissing, or lascivious talking, or imbracings of any idoll whatsoever; but holily desirous to kisle, talke of, embrace Christ, disclaymes all false lovers; wantonly to talke of an Idoll, is unne••ssarily to mention him. Hos. 2.16.17. Thou shalt call me no more Baali, &c. Ob. That signified as well my husband, as the word Ishi. Sol. Because the Idolater used the phrase Baali. And there∣fore the godly Jewish Church must not use that phrase, ne nominans maritum cogitet idolum, least whiles she menti∣ons God as a husband, she thinke of an idoll. And Ephes. 5.3.5. Let not covetuousnesse be once named among you, which

is idolatrie. Wantonly to kisse an idoll, is to bow or cringe, or make a salutation towards it, though a man comes not neere it. Iob 31.26.27. If I beheld the Sunne when it shined, or the Moone walking in brightnesse, and my heart hath beene secretly inticed, or my mouth hath kissed my hand. To imbrace an idoll, is to worship God, in, on, through or towards that Idoll. Hos. 4.17. Ephraim is joy∣ned unto idolls let him alone. For still they intended the wor∣ship of the true God. verse 15. they sweare the Lord liveth, whiles they transgresse at Gilgal, and Betharen, the house of idolatrous vanitie. These three are more illustrated by their contraries. The true Church chastly talketh of Christ, when in word shee doth extoll and magnifie him. Cant. 5.10.11. &c. Shee salutes Christ, and kisseth him, when shee applies her soule to the words of his mouth. Cant. 1.2. This is called Heb. 11.13. Saluting the pro∣mises. She imbraceth Christ, when she chooseth him on∣ly and forsaketh all opposites to him, Hos. 2.7. I will goe and returne to my first husband, for then was it better with me.

Question. But what is Idolatrie?

Answer. It is

• ...mente
• ...ente
• ...medio
• ...modo

in

• minde.
• matter.
• meanes.
• manner.

In Mind, when a man hath vaine imaginations of the true God, Rom. 1.21. or a meare imagination for a God, 1 Cor. 8.4..

In Matter. When a creature is made a God. As the heathens gods; of which were 30. thousand under Iupiter, whereof some were meerely imagined, as wee said but now; others visible creatures, as the Starres, beasts, &c. As the Egyptians adore Leekes, yeeles, garlick, onyons, &c. porrum & cape nefas violare & frangere morsu.

In the Meanes, when as one makes that to be the thing, in, on, through, by, towards, or before which a man will worship God, which God never appointed in his word

the meane of his worship. Exod. 32.5. They intend to worship the true God. But they erre in medio, in the meanes, in, through, &c. which. Thus verse 4. There∣fore the Apostle calls it idolatrie, 1 Cor. 10.7. So Acts 17.23. They intend to worship the same God that Saint Paul would preach to them. But they erre in the meane, him they will worship, in, upon, or before an Altar. Therefore the Apostle chargeth them with supersti∣tion.

In Manner, when any worship for substance or circum∣stance is without footing in the word of God. Collos. 2. See the whole chap. And Galat. 5. So Mercer (though a reader at Paris) saith on Hos. 2. omnis cultus sine verbo dei est idolatria. All worship without footing in the word of God, is idolatrie.

2. Dutifull subjection, against all impietie, she will nei∣ther in discipline nor manners, be disobedient to Christ. Ephes. 5.22, 23.

Object. Well you have told us a long storie out of Saint Peter, and Saint Iohn, of a new reformed Church; but all those things seeme to be like cobwebbs, too curious to hold, too prettie to bee potent, and prevalent; for you dreame not how dangerous this new reformation may be to the state, and how prejudiciall to Kings and Princes. And therefore those hopers, and hopes must rest satisfied without those hoped things, though now indeede they seeme to promise never to be satisfied in their mindes, de∣sires, and petitions without it.

Answ. All these things are opportunely objected here because they are cleared by Saint Iohn, and so wee shall heare him free his owne prophesie from all objections, before we leave him.

First, to the danger of State objected, Saint Iohn oppo∣seth,

• 1 the danger of condemnation, if any man shall bee fearefull regularly to reforme or practise reformation ac∣cording to the power, parts, and place God hath lawfully inpowered, and priviledged him withall, Revel. 21.8. But the fearefull and unbeleevers, &c. shall have their porti∣on

• in the lake, &c. Saint Iohn utters these words amidst his prophesie of the new reformation. Therefore they must needs have some such relation to non reformation.
• 2 He opposeth the dignitie, and commoditie of bringing to passe this new reformation. For saith Saint John, God will dwell there with men, Revel. 21.3. Therefore no in∣convenience. For saith the 4 verse. 1 God will wipe a∣way all teares, by reason of antichristian Tyranny. 2 There shall be no mourning because old things are done away. None shall have cause to complaine of the losse of them.

Secondly, to the pretended prejudice to Kings and Prin∣ces, Saint Iohn assures that there shall not be the least sur∣mise or conceipt of any such thing arising in the minds of kings and princes when they see what that reformation is, but contrarie wise shall bring their honour to it, v. 24.

Thirdly, to the surmised vainenesse of hope of satis∣faction, Saint Iohn promiseth that the Saints hopes and desires of this reformation shall be satisfied. Reade the 5, 6, 7. of that 21 chap of the Revelation. Therefore Mo••∣decai his speech to Esther must be remembred by all in whose hands God hath intrusted the power of reformati∣on, If thou altogether holdest thy peace at this time, then shall the Churches enlargement, and deliverance arise from ano∣ther place. I will not threaten that which followes to them that shall neglect to helpe in the Churches deliverance. But thou and thy fathers house shall be destroyed. I daily pray the contrary. But those in place, may doe well to weigh those words to preserve them from carelesnesse. And the words that follow with a litle change, to put them on to activenesse. And who knoweth whether you are come to have that authority in the kingdome for such a time as this. And lastly to consider all these were spoken to a woman, whose power (more then by perswasion) what was it in comparison of a Parliament of men, or corporations of magistrates.

Thus of the use of examination. 3 Vse is for Humilia∣tion, viz. to the world, to the Antipodes, the opposites to

the hoping Saints; being opposite not only in their hopes (if to be named hopes) but in their practise. The conside∣rations to humble them, arising out of the doctrine are fowre. 1 Their hope doth not tend the right way; they doe not tend in their hope the right way. They doe not hope as men of hope; They doe not hope for the good of the Church as if they themselves were of the Church. They hope not as if they and the Church had one Christ, one saith, one baptisme, one hope of glory. And so they shew plainely that they are not of the common wealth of Israel. Ephes. 2.12. And so not in state of salvation. For there is no name given under heaven whereby we may be saved, but Iesus Christ. And extra ecclesiam nulla salus. Christ, ordinarily saves in and by the Church, i.e. men com∣ming to the congregations, or assemblies of the Church are there called by the power of the word preached. And besides the losse of salvation, they shall not share in the outward condition, comforts of the Church.

2. That having no newnesse, no righteousnesse perso∣nall, whereby to desire the newnesse and righteous con∣dition of the state Ecclesiasticall (for every habit of grace is truly desired by the dispositions of the same grace) they shall never enter heaven, Iohn 3.5.1 Cor. 6.9.

3. The godly Church and her members shall bee hap∣pie, their condition shall bee joyfu••l, whiles the enemies that are opposite to them shall gnash their teeth, with tor∣ment of envie to see them prosper.

4. The Church being renewed and rectified shall not be annihilated (as the wicked hoped): but shall indure to the worlds end, in a comfortable condition to trample and we are out their enemies as old ragges. The highest part of the wheele the wicked triumphing, shal feele the lower part of the wheele of the whole universe of men. i. e. the Church going over them, and pressing them. Being thus turned by or upon the extree of Gods divine justice. That as the captivated King drawing the conquerors Chariot, looked oft behind him and said (when he was asked the reason why he so oft looked backe) that he observed how

that part of the wheele that was uppermost, suddainely was undermost; so may the Church see and say of the wheele of divine providence. And as that conquering monarch upon that speech of his Kingly captive, left off to make so Royall a person his coach-horse; so may the enemies of the Church be advised (if they would learne righteousnesse) to leave off their wheeling and rowling o∣ver the Church. For the wheele of the wicked shall goe over them. i. e. Them themselves▪ Prov. 20.26. And the wicked will prove chaffe. Psal. 1. They are old, they will weare out. Their very lamps of profession will goe out. Thus of the use of humiliation.

The fourth is of Consolation. Let not drouping hearts sinke within them, as if things should never be better. First minde the text and doctrine, that gives us item not to thinke as the world, not to be hopelesse as the world. It is the character of the wicked to have no hope of the Chur∣ches good; wee must bee contrary to them, 2 wee have a promise, therfore let us not cast away our confidence. The word of Prophesie and promise a more sure word. 3. All godly men for the generall (saith the Doctrine and Text) doe hope. Be we therefore, as well as professe our selves like them. Say we to our soules; why art thou cast down O my soule? And why art thou disquieted within me? Hope in God, for I shall yet praise him.

The fist and last use is for exhortation, that all godly men would bee men of hope, of a strong hope to expect that which is promised in the text, and propounded in the doctrine, viz. those new heavens, and new earth, &c. Motives. 1 It is the clearing of your title; of your spiri∣tuall estate, i.e. whether ye be godly & shal have a share in those new heavens, & new earth, &c. For he is the credi∣tor, & hath right to the sum, that hath the bond, & looks for payment at the day. Besides, nothing more disco∣vers an excellent nature, then an excellent eye. And hope is the eye of the soule, yea of the grace of the soule, yea of

faith the principall grace of the soule. Rom. 8.23. So that it being rightly fixed on God in his promises proves home to man his safe spirituall condition. So the Psalmist. Lord I look as one of thine. And Psal. 25.15. mine eyes are ever towards the Lord. The spouse also is said to ravish Christ with one of her eyes. Cant. 4.9. And the excellent Saints are like the beasts Revel. 4. verse 6. full of eyes, within, and before, and bee hind. Therfore upon this first motive let us labour to have this eye of hope, this expecting looking eye, which ma∣keth the Church its prospect, and her renovation its ex∣pectation.

2. A serious hoping hastens the performance of thing hoped for (for God must be pryed into, ey'd with hope; & prayed unto as the challenger of the things hoped, before he will do any thing Ezek 36.37. So the Psalmist. God shall strengthen your heart all ye that hope in the Lord. The eye of the Lord is upon them that feare him, upon them that hope in his mer¦cy, to deliver their soule from death, & to keep them alive in fa∣mine. Our soule waiteth for the Lord, he is our help & our sheild. The Lord taketh pleasure in them that feare him: in them that hope in his mercy. When a creditor tells a debtor, that he lookes for his mony at his day, according to the debtors promise, the debtor will hasten to make ready his mony. So the Lord to performe his promise, when we by hope looke for it at the day. And therefore as the Lord is plea∣sed by promise of mercy to become our debtor: so David challengeth him at his day. Psal. 102.13. Arise O Lord, and have mercy upon Zion, for the time to favour her, yea the set time is come. So when about the time set by God. Dan. 9. The Saints Zechary, Elizabeth, Simeon, Anna, &c. waited for the consolation of Israel, then in due time God sent his sonne. Rom. 5.6. And if hee hath given us his son how shal he not with him also freely give us all things.

Thirdly, Most would have heaven, especially if they could have heaven upon earth. Se here it is so promised, it & so to be possessed. And Rev. 5.10. And hast made us Kings and Priests unto our God, and we shall raigne on earth. And this heaven beneath is the earnest of heaven above.

Therefore, shall we not hope for it? In passion wee wish our selves in heaven; much more should wee on groun∣ded consideration. And if to be in the house, then to be in the porch that necessarily leadeth to it for all of that age; and for our posterity if not for us. We are so whee∣led about with heaven, that we cannot (one would think) forget it, sure enough not get out of it, fall through it. So that if men perish it must be by burying themselves a∣live in the center by earthlinesse, and emptinesse of hea∣venly hope. 4. Wee mightily affect newalties. As one once, so we make it our Motto Nil jucundum, nisi quod re∣ficit varietas. Nothing hath any jucunditie in't, but onely there is a refreshment from varietie. Loe here is a new∣nesse of all things. The Astronomers mightily gaze after new starres (though but so, in their sildome appearance) The husbandman mightily joyes in a new soyle, new broken earth. How much more should we desire be∣lieve, and hope for a new spirituall heaven and earth, upon earh, when so firmely prophesied, and promised. 5 We mightily cry out against unrighteousnesse, and sigh for right to take place. And wee are quieted and comforted if a Judge promiseth us, that he will doe us right. How much more should we desire and hope on God (that can∣not lie, nor bee weake or unwilling to doe good) to bee eased of the unrighteousnesse that oppresseth the Church.

Meanes. 1. Consider we have a promise, under Gods hand; yea many promises. By the Prophet Isay of which a fore. Of Saint Peter here taking up those promises, and avouching them: yea since Saint Peter, wee have a Pro∣pheticall promise by Saint Iohn in the Revelat. 21. yea the whole book of the Revelat. tends to this as one whole System of promises. Now God cannot lye. Tit. 1.1. He hath sworne that in Isaack, that is in Christ, all the na∣tions shall be blessed (this includes all things) God cannot be perjured.

Secondly, It is God that makes these promises long since. Above 16 hundred yeares since, the last of them,

And much more, the formost of them, and as all other his promises have not failed. The nations are blessed in Christ comming. The rest of Isaiahs prophesies are ful∣filled touching the Israelites captivitie in Babylon, and their returne. The rest of Saint Peters prophesies are ful∣filled. He suffered Martyrdom as he foretold. All the o∣ther of Saint Iohns prophesies are fulfililed in the former viols and seales, to these times. And now if ever, we see a dawning of the prophesie of the text, and the promised mentioned in the text, why should we not beleeve. Above all in promise keeping doth the Lord glory to shew him∣selfe a Iehovah.

Thirdly, consider these impleaded promises. Saint Pe∣ter hath impleaded the promises in Isai. Saint Iohn the types and visions in Ezech. And the Saints especially with∣in these few yeares, have mightily challenged God on these promises that speake of a new heaven, &c. uttered by Saint Paul, and Saint Peter. Therefore make sure, God for his honour, will not have so many eyes upon him, and fayle in his promises so divulged, and canva∣sed.

Object. 1. This is a difficult businesse.

Answ. Hope is of such things, Rom. 4.8. creation is a about such things, the promise saith these new heavens &c. shall be created. In creation, the creature cannot re∣sist. Remember the Atoms, and hopelesse beginnings of Luthers time.

Object. 2. God useth meanes; we see none competent.

Answ. Hope that is seene is no hope, Rom. 8. Creation is without meanes. Immediate creation, absolutely of nothing. So the Chaos. Mediate as of Adam, of that which was as good as nothing. Nor can the object bee so pro∣perly intimated to bee a meanes in creation, which is meerely passive, but God presents to us many meanes, which we see not, especially under the relation of meanes. As the enemies owne plotts are oftentimes made meanes. Psal. 9.16. Pro. 11.8.

Object. 3. But oft, and by fits, things run crosse, and contrary.

Answ. Creation is out of contraries, Gen. 1. And so is the creation of the Churches reformation. Remember Israels deliverance out of Egypt.

Object. 4. But still the Churches enemies are many and strong, and the Church is weake.

Answ. Creation is invinciable. It turnes water into wine. God could make any thing of the beautifull world out of the Chaos.

Object. 5. We are unworthy, many unworthy persons, and things yet in the Church, and not only here left, but here loved.

Answ. God tells Israel hee would deliver them for his owne sake, for his name, Ezech. 36.21. He will be jealous for his name, Ezech. 39.25. And not for their sakes, Ezech. 36.22. There is no worthinesse in the matter of creation. God made us his new creation in Christ when wee were enemies, much more therfore being now reconciled, shall we be delivered from wrath Rom. 5.10.

To wind up all (for it is high time.) God hath said, and said, it shall be; trouble wee not our heads, when, how, wherewith. Trouble wee (if we will doe any thing) our hearts to bring them to beleeve. God is so sweet in his mercy, so sure in his truth, so supreme in his power, that as in prayer we cannot be denyed, unlesse wee will bee de∣nied; so there is no reason why we should not beleeve and hope but onely that we will not. Wherefore let us fall short of nothing for want of a doing, praying living saith and hope put forth we our hope upon the promise, with an holy protestation of minde, oft resolved, and renewed, according to the expression of the text. Never∣the••••••••••, notwithstanding all difficulties and doubts, wee according to his promise looke for new heavens and a new earth, wherein dwelleth righteousnesse; and still at the close let our owne hearts answer, Amen, Amen.

FINIS.

Notes

• Verse 3.
• High Dutch, Aber. So also Arius Montan.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Some of the pious Fathers.
• A lapide.
• Pareus, on Revel. Haee o∣pinio est con∣trasidem co∣thalicam. Ioh. 5.28.29. Let him that wil be satisfied in this poine reade that lear∣ned Pareus on Apoc. 20. where besides his c••∣ment, he hath exquisite tracts and particular disputes of the point.
• In exo•••••• Sui. operis.
• Lib. 3. Hist. cap 33.
• To ssan. Cens. patram. Fox. Act. and Mon.
• Isa. 65. Isa. 66. view the con∣tents, and af∣ter the method of the chapter, how Iewes and Gentiles are put together to receive these promises; but the Iewes are put first, and as the principall, the Gentiles as accessory part∣ners.
• Exod. 19.16.
• Heb. 12.18. to 28.
• Out of 1 Chron 28.10 By Mr. Sy∣monds.
• Gen. 3.
• Gen. 4.25.
• Gen. 6.2. Gen. 5.29. Gen. 6.18.
• Gen. 9.26.27.
• Gen. 11.
• Gen. 12.
• Gen. 15. Exod. 12. 1 Sam. ••. 1. Sam. 3.19. 20.21. 1 Sam. 8. 1 Sam. 13.14.
• Dan. 9. All the chapter.
• Acts 3.21.
• Isaiah 66.11. Some thinke Saint Iohn lived till neere an 100. yeares after Christ.
• Mat. 24.14. The Gospel shall bee preached to all the world.
• Isa. 30.20.
• Chapters 2.3.4.
• See Fox Acts and Mon. in Constantine.
• Heb. 12. i. 2.
• 1 Cor. 7.28.
• Revel. 21.
• Rom. 11.15.
• Acts 3.2.
• Heb. 3.4. 2 Cor. 3.5.6.
• 1 Cor. 2, 8.9.10.
• Revel. 21.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coll. 2.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 10.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heb. 6.11.
• Ier. 4.14.
• Revel. 18.13.
• Acts
• Hag. 1.2.
• So Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ephes. 6.2.
• Psal. 12.1. Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vilitas. Gen. 15. Zech. 1. Psal. 137.
• Rom. 10.3.
• Isa. 58.3. Luke 18.12.
• Iohn 5.39.40. Observe well and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word search is to bee read indica∣tively as a re∣lation, rather then impera∣tively as a command. Compare the 39 and 40 ver∣ses together it well easily ap∣peare. Zech. 13.1. Gen. 4. Heb. 11.
• 1 Cor. 1. two last.
• Heb. 10, 22.23. Ephes. 5.15.
• Heb. 4.12.
• 2 Tim. 4.1.
• Acts 17.28.
• Psal. 11 9.
• Heb. 10.29.
• A fountaine and an eye in Hebrew, called by the same name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Ier.
• Acts
• Howbeit God would not loose his Mar∣tyrs, but his spirit made them keepe their first vow in Baptisme, and so after they suffered death for Christ volun∣tarily. Exech 13.22.
• 2 Pet. 1.4.
• 1 Pet. 1. Mat. 3.7.
• Isa. 57.4.
• Revel. chap. 13 10. chap. 14.12.
• Gen. 19 9.
• Exod. 2.17, &c.
• Fox. Act. Mon. in Queene Maries time.
• Fox Act. Mon. of the ten per∣secutions.
• Fox ibid.
• Heb. 11.
• i. e. wolves of the ••ocks. Fox Act. mon.
• Hope that is seene is no hope, Rom. 8.
• Bee yee. Ephe. 4.23. Heaven and Earth. Renewed, Eph. 4.23. Col. 3.10
• New.
• Righteously. Tit. 2.12.
• Isa. 30.26.
• Mat. 9.16.
• Rom. 1. verse verse 18.32.
• Iohn 16.12.
• Heb. 5.11.12.
• Psal. 125. Psal. 37.6. Mat. 13.43.12.20.
• Rom. 8.23.24.
• Ezra 10.2. Iob 5.16. Psal. 42.11. Psal. 43.5. Psal. 119.49. Pro. 10.28. Ier. 17.7. Act. 26.6.7.
• 1 Cor. 2.1••.
• Rom. 8.24.
• Numb. 14.24. Psal. 119.80. 2 Tim. 1.7. Phil. 1.20.21. Heb. 11.24.25. Like the Be∣reans. Acts 17.11.
• Spes in motu.
• Spes in vir∣tute.
• Rom. 5.
• Heb. 6.18, 19.
• Rom. 8 23.
• Psal. 119. Heb. 6.
• Rom. 8.
• 1 Iohn 5.4. Rom. 5.1, 2, 3, 4, 5, 6.
• Nullus pudor ad meliora transire. Am∣bros.
• Tertul.
• Iustin.
• Justin. Mart. Concil. lat. Conc. Carth. Concil. Mil. Euseb. Jren. Tertul. Greg. Naz. Conc. Carth. Con. Aquis. Origen. Every ono ca∣sting in his share of oppo∣sition against the corrupti∣ons of these times.
• Deut. 29.19.
• Psal 50.21. 2 Tim. 3.
• Apoc. 3. vers. 1. verse 17.
• verse 8.
• Spes est tan∣tum de bonis Fides de bonis & malis.
• 2 Sam. 24.10.
• Ephes 4.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Which Arist. in his Eth. commends for a morall virtoe Psal. 19.
• Rom. 7.
• Exod. 10.26.
• This the Apo∣stle alludeth to Gal. 2.14. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. verse 14
• verse 13. Psal. 10.17.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Gal. 2.5. Col 2.14.15.16.
• Gen. 32.9.
• Acts 2.41.
• Acts. 2.
• Apoc. 17. verse 12. to the 17.
• See Dent upon the Revelat.
• Revel. 17.12.
• Parker on that place of Revel.
• Apoc. 1••. Apoc. 13.
• Very proba∣bly neere halfe the worke is done, by the state prepara∣tions in Chri∣stendome. And the third part neere at hand. Euseb. Eccles. Hist. lib. 7. c. 11.
• If we should advance the first rise higher as some doe, as it presently followeth here we need not wonder, consi∣dering that text. 2 Thes. 2.7.
• Napier. Dent
• Revel. 16.17.
• Though this place immedi∣ately meanes the Old Tea∣staments Anti∣christ in the time of Micha∣bees, yet it is the type of proportion of the New Te∣staments by Antichrist, propheticall application comp. Dan. 8.13 with Apoc. 11.2. Dan. 12.7. 〈◊〉〈◊〉 ••poc. 12.14 and Dan. 12▪ 21.12. with Apoc. 11.3. Daniel saith the power of the holy people shall be scattered, A time, times and halfe a time, three yeare and a halfe i.e. 1260. dayes. But if wee beginne the ac∣compt lower; From the ceasing of the sacrifice, and setting up abomination after that scattering. Then the dayes are 1290. But if any desires to be so happy as to see not on∣ly the inchoation but also the augmentation of the Church, his new reformation, let him reckon upon 1335 dayes. i.e. yeares. So Saint Iohn had a double sight of the new Church; first prepared Revel. 21.2. secondly consummated verse 9.

  • First, she is a prepared bride.
  • Secondly, a married wife to Christ.
• 2 Sam. 14.17.
• Revel. 21.8.12.
• Revel. 21 5.6. See Bright∣man.
• Evill from the North. Ier. 4.6. Good from the North.
• Psal 48.2.3. Isa. 14 13.
• Iosh. 1.6.7.8.9.18.
• Mat. 7.
• Ezra 10.2. Lam. 3.20.24. Psal. 130.7.8.
• Psal. 132.
• Lam. 1.12. Amos 6. Psal. 139.
• Amos 6.
• Rom. 4.38.4.18. Hab. 3.17.18.19.
• Isa. 30.26.
• Psal. 73. Iob 22.21.
• Psal. 25.14. Iob 22.21.
• Psal. 119.164. Cant. 1.2.13. Cant 2.5.6.
• verse 13.
• Exod. 32.26.27.18.
• David having danced before the Arke would not now bee daunted for his dauncing. Thus Joshua Josia, Hezech. Nehem. Ezra.
• Cherubicall, et Serapbicall. Flying and flaming know∣ledge & zeale.
• Iob 22.21. Psal. 25.14.
• Psal. 16.7.
• Psal. 45. Cant. in every chap.
• As good do∣ctrine trans∣formes, 2 Cor. 3. last so bad
• Socinianisme is herein worse thē Arrianisme Arrianisme denies the De∣itie of Christ. But yet makes him as ancient as the creation That God cre∣ated Christ first, and then by him all things. But Socinianisme denies the De∣itie of Christ, saying he is of no more anti∣quity then his conception. Est ne Chri∣stus Deus? Imo, sed non summus. So the Socin. Chate∣chisme. Phil. 3.20. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat. 21.25. John 7.16. 2 Pet. 1.21.
• 1 Cor. 10.31. Revel. 4.10 11.
• Heb. 8.5.
• Malach. 4.2. Revel. 1••.1.
• Revel. 12.1. Revel 1. Gen. 1.
• Ier 31.34.
• Rom 12.11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Psal. 2
• 1 Pet. 2. last.
• Hosea 2.
• Luke. 15.
• Psal. 122.
• Luke 16.9.
• Rom. 8.29.30
• Gen. 31. Gen. 32. Gen. 33. Gen. 34. Gen. 35. ver. 2, 3, 4, 5, 6.
• Ier.
• 2 Tim. 1.8.
• i. e. at the last day into glory.
• Mat. 13. Out of our common pray∣er booke was expunged the faire interpre∣tation of knee∣ling at the Communion, That the Pa∣pists might not be offended Then. 2. The prayer against the Pope, that we might not offend his Clerge. 3. The prayer for the Kings posteritie, as the electe posteritie of an elected father. That the word elect might not offend the Arminians.
• Revel. ••1.12.
• Iohn i.
• Rom. 10.3.
• 2 Tit. 11.12.
• Isa. 11.5.6.
• Isa. 11.3.4.5.
• Mat 18.19. Observe well. Two or three cannot, may not d••e••••. So the text. But the Church.
• From the A∣postles time 300. yeares hot persecution for the most part. So called by Homer and Virgil, and Historians, Hundred∣citie Cret. 1 Cor. 5.2.
• Mat. 28.19. Act. 9.6.15. Act. 13.1.2.
• Act. 13.1.2.3. 1 Tim. 4.14. 2 Tim. 1.6.
• A thema••, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 tendo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pretensá manu∣eligo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (in quit De∣mosthenis.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. po∣pulus (ublati∣one manumte stabatur se babere decreta mea rata.
• Isa. 30.
• Psal. 93.5.
• 2 Cor. 3.
• Revel. 1.
• Exod. 40.34.
• Revel. 21.10.
• Rom. 8.
• Psal. 45.
• Verse 11.
• Verse 23.24.
• Verse 16.
• For every foure square is one hundred times as much every way from side to side, as the length of that side is. Sup∣spose a foure square of 110. furlongs in each straight line of the sides of that square. Th••s foure square measured all along over-thwart from side to side was 3000 furlongs. ••••n King. So Geogra∣phers.
• Revel. ••.
• 1 Cor. 3.9.
• Heb. 12.26.
• Mat. 27.33.
• Heb. 13.12.
• Phil. 3.2.
• Revel. 22.15.
• Mat. 13.
• Gal. 5.1. Compare ma••. 11.28.29.
• Revel, 21.15.
• 1 Cor. 3.
• These twelve stones were u∣sed in the old Testament as prophesies of the qualities & conditions of the twelve Pa••••ia••k••s and their tribes. And hereof the state and con∣dition of the Ministers buil∣ding 〈◊〉〈◊〉 ••ew Church on the doctrine of the Apostles.
• As Gods bow in the clowd a token of an outward cove∣nant, Gen. 9.14 15.
• Mat. 16.18. 2 Tim. 1.7. Phil. 1.10. 2 Pet. 1.1.
• Note that as the Northerne and Easterne gues are set up first, see before. So the first sixe stones are Northerne and Easterne i. e. found in those parts.
• According to severall causes and considera∣tions they be severally orde∣red, Exod. 1.2.3. compare Each. 28.13. Gen. 25. Gen. 29. Gen 30.
• Gen. 34.
• Gen. 37.
• So at Frank∣fort. See the Church his neede of helpe some times.
• Isa. 37.3.
• Compare Psal 110. vers. 3.
• Revel. 21.12.
• Iun. in Psal. 122.
• See Revel. 21.
• Christ resignes not his office of mediator∣ship till the end of the world. 1 Cor. 15. There∣fore this state here described, cannot be that of glory. Iohn 4.24.
• Ezech 8 6 & chap. 9.3.
• Ezech. 11.23.
• Ibid.
• So S. Hierom.
• Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Thus Nep∣tune, Aeolus, &c.
• Hesiod. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Persius. The idolatry of these times.
• Ester 4.14.
• Acts
• Rom. 19.
• Isa. 26.9.
• 2 Pet. 1.19.
• Psal. 43 5.
• 1 Motive.
• So the Philos. So the Poets. Homer calls minerva in commenda∣tion. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And cōmends Agamemnon for having an eye like Iupiter. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And they cōmend a skie coloured eye, a heavenlike eye.
• 2. Motive.
• Psal. 31.24. Psal. 33.18.19.
• Psal. 47.11.
• Rom. 8.32.
• 3. Motive.
• 4 Motive.
• 1 Meanes.
• Gen 22.16.17.
• Iosh 21.45.
• Exod. 6.3.
• Potentia irre∣sistentiae.
• Luke 18. v. 1. ver. 7.
• Ezech. 33.11.