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Diſcovered out of the ſecond Epiſtle of Peter the third chap verſe 13.

Nevertheleſſe we according to his promſe looke for new Heavens, and a new Earth, wherein〈…〉righteouſneſſe.

Firſt opened briefly, and ſome points pour­trayed and propounded••fore ſomof 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.

LONDON, Printed by T. P. and M. S. for William Adderton, and are to be ſold at his ſhop in Duck-lane. 1641.


Worthies of Iſrael,

IN this extreame age (for this laſt is moſtly upon extreames) if I ſhould write nothing but a Title of dedication (as they call it) J ſhould ſeeme Cynically to neglect. Nmios in〈…〉〈 in non-Latin alphabet 〉Heſiod.If J ſhould inlarge the Phylacte­rie, or Panegyrick of uſuall prefa­cing, J ſhould be thought Phariſaicall, or Paraſitiscall. If I ſhould relate what relations have been between ſome of you and this Embryon of thoughts, to quicken it to that it is now growne, J might be deemed here impor­tune, & unſeaſonable if not impertinēt. Or if I ſhould take upon me now to implore your forward ſpirits to doe any thing for the Church or State, I ſhould but anticipate the booke it ſelfe. Therefore J ſhall onely ſpend ſo much time, paper and words as to aſſure you, that in and from my best intentions, and affections this diſcourſe is yours, my prayers yours; and what by my utmoſt abilities, and endavours J may doe for you, in the Lord is alſo yours. Your acceptance is onely to reade that, and to beleeve this. I know truth will maintaine it ſelfe. The Lord hath made it a God on earth. Magna eſt veri­tas, & praevalebit. But ſomtimes her ſpeaker is malig­ned,Gal. 4.16. for her ſake; though an Apoſtle. The ungram­mar'd world will pinch on the moode and tenſe, when they cannot gaine ſay the ſence. Jf the ſermon was preached for your ſake, and the world prate againſt mee for the Sermons ſake, I hope you will looke upon mee in­nocent and candid in my intentions, for the ſame reaſon Solomon favored Abiathar that was really in fault. **〈…〉〈 in non-Latin alphabet 〉Hortis vir.Hee forbare to puniſh him as he deſerved, becauſe (ſaith heto him) thou beareſt the arke of the Lord God before David my father, and becauſe thou haſt beene afflicted in all wherein my father was af­flicted. J minde my promiſe of brevitie. Therefore for cloſe.

The ſweet God of heaven bleſſe his Majeſtie, the true nobly Nobles and you worthies in this our Iſrael for that great good you have done; and the ſame God proſper you, that the wine of the Churches through refor­mation kept to the laſt, may prove the beſt, to the increaſe of the Churches joy of feaſting, bere with her Chriſt,Iohn 2. Prov. 9.1, 2, 3, 4.5. Iſa. 25.6. Mat. 22.4. in his pure ordinances; Is the earneſt prayer of him that is intirely yours in the Lord with all humbleneſſe,



2 Epiſt. of PET. 3. cap. verſe 13.

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

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 A­poſtles 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,Verſe 3. 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.2 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 ſecond­ly, 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 Gram­maticall expreſſion of the holy Ghoſt in my text. As that〈…〉〈 in non-Latin alphabet 〉in Greeke, (to which the Syr. 〈…〉〈 in non-Latin alphabet 〉directly anſwers) ſignifies either Nevertheleſſe, as in our new tranſlation, or an adverſative,High Dutch, Aber. So alſo Arius Montan. 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 〉, 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 for­mer verſes, he would have ſaid, And we expect, and not have uſed ſuch an exceptive, or a word ſo commonly, ren­dred 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,〈…〉〈 in non-Latin alphabet 〉. 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 conditi­on3 that is, becauſe the Churches reformation hath its o­rignall thence, and its end of perfection there. And meane while hath the ſpeciall preſence of God there, which is the very forme of heaven. Some of the pious Fathers.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; cal­ling it a new heavens & a new earth, as if of another ſub­ſtance (for ſo new imports) of a new ſubſtance. Howbeit the Apoſtle only meanes, new in accidents, in qualities, & circū­ſtarces. 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 prero­gative, and incommunicable difference of Heaven pro­perly 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,A lapide. 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 in­terpretors are heavenly wide. For this interpretation is too ſpirituall. For beſides what we ſaid in the Gram­maticall conſideration.

Note here firſt, what neede was there of this commen­datorie information of the glorious eſtate of Heaven, which is glimmering in the darke minds of heathens, wit­neſſe their diſcourſes of the Elyſian fields,〈…〉〈 in non-Latin alphabet 〉and the4 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 pro­miſed 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 promi­ſes to meane the heavens of glory? for no violence can doe it, without many manifeſt contradictions.

Object. Other Divines commonly called the Chiliaſts, or Mil­lenaries, 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 hea­ven above. But theſe are as wide on the other ſide, and that as farre as earth from heaven, of innumerable parti­culars that might be alleadged, let us at this time bee con­tent 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 〉. 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 pre­ciſely and emphatically prevents this by telling us that5 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 here­upon, 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 revite their bodies to their ſoules.

Object. Secondly; it is not in the text〈…〉〈 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 〉They thoſe ſoules lived in Heaven. And although there be in the next verſe,〈…〉〈 in non-Latin alphabet 〉, they lived againe, yet it is a­bout a contrarie ſort of people, and about a contrary bu­ſineſſe. Namely, that the wicked unregenerated world, the meane while had not ſo much as attained to the〈…〉〈 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,Pareus, on Revel. Haee o­pinio eſt con­traſidem co­thalicam. Ioh. 5.28.29. Let him that wil be ſatisfied in this poine reade that lear­ned Pareus on Apoc. 20. where beſides his c­ment, he hath exquiſite tracts and particular diſputes of the point. 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 opi­nion of Chiliaſme, ſaith a moſt grave learned, & ge­nerally approved Divine, as moſt hath beene in Chriſten­dome, 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 interprtours wreſted it to this opinion.

Object. We are not deſirous to conceale that many of the more6 pious and learned Fathers were led away with that opini­on.

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 opi­nion of the former. Auguſtine believes Victorinus Picta­ienſis. 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 be­liefe 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 Pa­pias was not a hearer, or ſeer of any of the Apoſtles, and therefore not of Saint Iohn: So hee confeſſeth himſelfe,In exo•••Sui. operis. 〈…〉〈 in non-Latin alphabet 〉

And for the ignominie that that opinion drew on it ſelfe,Lib. 3. Hiſt. cap 33. 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. To ſsan. Cenſ. patram. Fox. Act. and Mon.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 reſtau­ration 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 un­till then that I receive that ſatisfaction, and an anſwer to other doubts, I ſhall deſire by the leave of charitie to7 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 di­ſtinctly 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,Iſa. 65. Iſa. 66. view the con­tents, and af­ter 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 part­ners. 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 un­fit to here of greater miſerie, as a way to ſo ſhort and par­ticular a comfort, with the reſtored Church of the Gen­tiles, 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, un­derſtand 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 earth­ly 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 re­ligioniſed. 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 al­ludes to mount Sina,Exod. 19.16. 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,8 the men, Moſes and the reſt trembled, and ſo at the giving of the Goſpel,Heb. 12.18. to 28. 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 extraordina­rie 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 ſha­king ſignifies all one with making, and creating new hea­vens, &c. And to doe this according to his foregoing pro­miſe 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 new­neſſe 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 per­fection.

As for the righteouſneſſe that ſhall inhabit in this new eſtate of religion and men, it is queſtioned by ſome, whe­ther 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 contra­rie: 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 righte­ouſly, &c. Tit. 2.12. And theſe righteouſneſſe, or righte­ouſneſſes in the deſcent, ſhall be a towne dweller, a free9 Deniſon of this new world, and its kingdomes. A free­holder, in feeſimple.

The text being thus opened, you may perceive the ſumme of it to be a divine Coſmography, or a divine deſ­cription 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;Out of 1 Chron 28.10 By Mr. Sy­monds. 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, vin­dication, 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,Gen. 3. 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 in­larged the firſt grand promiſe. When the Church re­ceived a ſecond blow, in the murther, of Abel, the Lord bound her up, with the birth of Seth, and a propheſie upon him. Gen. 4.25.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. Gen. 6.2. Gen. 5.29. Gen. 6.18.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. Melchiſe­deck,Gen. 9.26.27. King of Salem, and of righteouſneſſe.) When the Church fell from the buildings of the tower of Babel,Gen. 11. that ſhe was confounded in her language, like one ſpeechleſſe, or amazed with a fall, then God renewed the grand char­ter of the firſt promiſe with inlargements to Abraham and his poſteritie. Gen. 12.And at the ſame time that it was prophe­ſied and after performed, that the Church ſhould ſinke as low as the clay pits, and brick kilnes of Egypt, was it pro­miſed, and after proportionably performed, that ſhee ſhould be advanced by Gods power in Moſes. Gen. 15. Exod. 12. 1 Sam. . 1. Sam. 3.19. 20.21. 1 Sam. 8. 1 Sam. 13.14.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 perpetu­all11 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,Dan. 9. All the chapter. the mag­nus 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 in­ſtaurationem 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 un­till the time of reſtitution of all things. Acts 3.21.For Saint Peter had ſeene one great period of the New Teſtament reforma­tion, from his fiſhing to his fiſhing after men (as Chriſt promiſed and propheſied) yet he thinks not that the fore­going 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. Iſaiah 66.11. Some thinke Saint Iohn lived till neere an 100. yeares after Chriſt.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 ſe­ven 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.

Firſt, That from Chriſts time, till our time was the A­poſtolicall reformation, particular, and interrupted.

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,Mat. 24.14. The Goſpel ſhall bee preached to all the world. 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 con­tinued12 and uninterrupted, as is ſutable for a Church not yet in heaven it ſelfe.

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

Object. Object. The objection is, that if there be ſo many de­grees 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. Second­ly, by conſideration of evens yet unfulfilled in former a­ges; Antichriſt not yet pulled downe. The Goſpel not yet preached to all the world. Iſa. 30.20.The Jewes not yet conver­ted. That the Churches teachers ſhould be no more dri­ven into a corner.

Thirdly, that as Saint Iohn hath meaſured out the chan­ges 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 chrono­logie) may the more eaſie account how the Church paſ­ſeth 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 hun­dreds of yeares, not one yeare is loſt. So the ſevens of e­vents 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 pro­miſes 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)13 there is a plaine argument, that Saint Iohn cannot bee un­derſtood 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 no­thing, 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 per­fection, 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 annihi­lated.

After this, all the times of the old Teſtament, eſpecti­ally of the Fathers, the Church grew ſo childiſh, that no­thing 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. Chapters 2.3.4.Therefore leaſt the Church14 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 Teſta­ment 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. See Fox Acts and Mon. in Conſtantine. As is apparent ſoone after Conſtantine the great his time: and neerer both of times and places, how reſti­neſſe 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 ruſti­neſſe the Church will decline to childiſhneſſe. Ruſt wea­kens the mettle, ſinne weakens the ſoule. And ruſty old age makes a man twy-child. And from childiſh­neſſe 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 be­came 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 Pa­raliſe, much more now in more diſtreſſe, that ſhee hath ioulke a greatneſſe, but wants goodneſſe, will hee pro­miſe it, and performe.

In regard of that impreſſion the Lord hath made upon15 the Church, for if God hath ſtampt on nature a generall abhorring of vacuum, of a voyde place, emptie of any na­turall 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 va­cuum 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 hel­peth the Church by efficacious promiſes, to ſuſtaine her ſpirituall condition.

2. To promote the Chur­ches 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. Heb. 12. i. 2.Com­pare with this that of the Epiſtle to the Hebrewes. Where­fore ſeeing we are compaſſed about with ſo great a cloud of wit­neſſes, 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 incou­ragement to them more patiently to beare the deprivati­on of their parents perſonall preſence and the combrance of the many cares and troubles in the fleſh,1 Cor. 7.28. (as the Apo­ſtles ſpeakes) attending on marriage; ſo Chriſt perſonal­ly,16 being gone into heaven, till the full reſtitution of all things, promiſing his children to build them a new world,Revel. 21. 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 re­demption drawing nigh; as after a recovery to life, after a lying at the point of death. Rom. 11.15.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 heaven­like, 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 & exem­plarie cauſe it ſelfe which this lower heaven doth but imi­tate? Acts 3.2.If the gates of the materiall temple were beautifull, how beautiful is that temple of heaven, where God him­ſelf is immediately in fulneſſe of glory, whoſe maker & buil­der is God? If one part of this new heaven be ſo glorious, viz.Heb. 3.4. 2 Cor. 3.5.6. the Miniſtrie of the Goſpel, in ſo much that the mi­niſtrie of the law, in the Moſaicall Church, had no glory in compariſon, how tranſcendent is the glory of the whole ſtate of glory? 1 Cor. 2, 8.9.10.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 per­take of the glory in heaven. And as theſe propheſies and promiſes doe make the Church more heavenly in her ap­prehenſions, ſo in her affections. As woings make lovers minds betrothings, betrothings make them minde mar­rying; 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,Revel. 21. Chriſt Jeſus her husband in glory. As the more ſucceſſe the ſayler hath in his voyage rounde the world, the more acquain­tance he hath with, and delight in the new hemiſpheres, of the heavens, and new conſtellations of ſtarres; ſo the17 further the Church on earth goes with her full-ſaite of knowledge, faith,〈…〉〈 in non-Latin alphabet 〉coll. 2.2. 〈…〉〈 in non-Latin alphabet 〉Heb. 10.22. 〈…〉〈 in non-Latin alphabet 〉Heb. 6.11. 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, vindica­ted, 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,Ier. 4.14. 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 ig­norance. So our Apoſtle in the beginning of this chap­ter 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, mo­do intercidant inimici. He is at the ſame paſſe to put off at a low price, ſome few great ones, as many inferiour ones. 18Now 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 Mar­kets,Revel. 18.13. 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,Acts 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,Hag. 1.2. 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 pro­foundly 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 ſpiritu­all wickedneſſes in**So Greeke〈…〉〈 in non-Latin alphabet 〉. heavenly places. Epheſ. 6.2.This heaven is ſeamed and fringed about with Hell. Things are not right there is a want of righteouſneſſe in the**Pſal. 12.1. Hebrew〈…〉〈 in non-Latin alphabet 〉vilitas. Gen. 15. Zech. 1. Pſal. 137. abſtract So when the godly dwell in Egypt, in Babylon, ſtill they found righte­ouſneſſe 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 igno­rant, 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,Rom. 10.3. and ſo doe not ſubmit to the righteouſneſſe of God. Thus it is with men, when they are blind at the19 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 per­formances, as their, wee have faſted. Iſa. 58.3. Luke 18.12.And that often too (though too oft to bee good) However; Performances of duties, are good praiſes not payments to God thankeſ­givings to God: No ſalvation given to men. For they all are nothing in themſelves, though done never ſo well,Iohn 5.39.40. Obſerve well and〈…〉〈 in non-Latin alphabet 〉the word ſearch is to bee read indica­tively as a re­lation, rather then impera­tively as a command. Compare the 39 and 40 ver­ſes together it well eaſily ap­peare. Zech. 13.1. Gen. 4. Heb. 11. but as they finde and center upon Chriſt: And it is com­mon with the moſt of men to build their falſe righteouſ­neſſe 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 righ­teouſneſſe, 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,1 Cor. 1. two laſt. 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 righteouſ­neſſe, when men know of the fountaine Chriſt; of the Scriptures, the promiſes, the cocke to let goe that foun­taine of faith, the only hand to turne it; yet are of a ſlug­giſh nature and practiſe: ſtrive not to be eminent in righ­teouſneſſe, eminent in the aſſurance and application of Chriſts righteouſneſſe, and in the inſurance and warran­ting that application by the evidence of a converſation of righteouſneſſe as a Chriſtian. I ſay this ſort at moſt,Heb. 10, 22.23. Epheſ. 5.15. ſtrive not to be eminent; to beleeue confidently; to wake accu­ratly;20 lye along as contented to live as bed-ridden Chrſti­ans, 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 peo­ple and Miniſters, the ſtarres, and the ſtarers after them erre from the right doctrine, and doctrine of righteouſ­neſſe; 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? Heb. 4.12.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,2 Tim. 4.1. 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. There­fore the ingredients theſe men give and take, in the mix­ture are ſmokey diſtinctions, popiſh evaſions, carnall pre­tences, 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 ſubmit­tere.) 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 heaven21 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, impreca­tions, blaſphemies: God never wronged them; he that is wronged by them, was the maker of them. Acts 17.28.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 pre­ferring the ſecond, is nothing with them. Pſal. 11 9.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, ſacramen­tall bread, they will be ſure to ſlight his merits,Heb. 10.29. his ſuffe­rings as things of no neceſſitie or uſe to them. His Goſ­pel 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 ne­ver 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 converſa­tion.

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**A fountaine and an eye in Hebrew, called by the ſame name〈…〉〈 in non-Latin alphabet 〉 wells, to their owne hurt22 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 world­lings, theſe earth,••,•••th, (as the Prophet ſpeakes) all dirt, will bedaub the Saints moſt odiouſly. They will ſmite them, as Irmiah with the tongue. Name-blaſt them. They will ſmite them in the body,Acts 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?Howbeit God would not looſe his Mar­tyrs, but his ſpirit made them keepe their firſt vow in Baptiſme, and ſo after they ſuffered death for Chriſt volun­tarily. Exech 13.22. 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 af­fliction 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? 2 Pet. 1.4.And how are they holy, but by & from God wiſhing & working them to be holy, as he is holy?1 Pet. 1. Mat. 3.7. yet this holineſſe they venemouſly (juſt as a generation of ſharp toothed vipers) bite at. You be the pre­ciſe23 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 Iſmae­lites open their mouths wide, make an odious wide mouth,Iſa. 57.4. and ſprt themſelves. So that their mouthes being veno­med and their throats hiſſing, this name in them is as a ſting to make themike 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,Revel. chap. 13 10. chap. 14.12. 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, whies they ſhed teares. If on the otherſide the Saints ever ſo modeſtly ſtirre in the behalfe of righteouſ­neſſe, what a ſtirre doe thoſe men preſently make. If the gody ſpeake of, and in the behalfe of righteouſneſſe be­fore chſe mn, then they jeare them. Theſe be factious, allor law; they be preciſe phariſaicall, hypocriticall, ſee­ming to be after Goſpel. If the Godly ſpeake to thſe men forighteouſneſſe, and juſtice, then they will uſe them, as the So••mites did Lot (at leaſt ſay they would) viz. worſe,Gen. 19 9. for ſpeaking but reaſon. They will miſuſe them woſe for intreating them to be better;Exod. 2.17, &c. as Pharaoh deat 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,Fox. Act. Mon. in Queene Maries time. becauſe they cry Lord, Lord unto their God. If they bee hunted with perſecution, ſo that they are for­ced to turne night into day, to pray before day or a por­tion 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. Fox Act. Mon. of the ten per­ſecutions.If they profeſſe their beliefe of, and in all the Scriptures, that promiſe them ſuccour and pro­pound 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,Fox ibid. 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 conver­ſation they confeſſed and profeſſed as Waldus, Hus, Lu­ther, Calvin, &c. then they call them in ſcorne, Walden­ſes Huſſites, &c. As if either of theſe was the higheſt o­riginall of that truth they profeſſe; and that they were as very Hereticks, as they would have thoſe to be, in the opi­nion of them and their adherents. Finally, if theſe poore harmeleſſe ſheepe are worried, and wearied from a­mong men,Heb. 11. 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**i. e. wolves of theocks. Fox Act. mon. Turri-lupins. If theſe are not touches enough to diſco­ver the unrighteouſneſſe of the old heavens, then mens cyes are old, and their judgements urighteous, that they cannot or will not ſee the right. For proportionably ſtill it is ſo, every particular way of piety and equity, and25 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 new­neſſe, 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,Hope that is ſeene is no hope, Rom. 8. all is not yet ſhaken into the lappe of the Church. She hath in the Apoſtles time, and in all times of true conver­ſion, 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. Bee yee. Ephe. 4.23. Heaven and Earth. Renewed, Eph. 4.23. Col. 3.10Saint Peter putts a difference: how a few members ſeve­rally, 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. New.Revel. 21. Greated as a new ſubſtance. Iſa. 65.17. made righteouſneſſe in the abſtract. Revel. 19.8. Righteouſly. Tit. 2.12.All her newneſſe now is but as the new-moone to a ſevenfold ſun-ſhine. All her righ­teouſneſſe is but as a glaring Diamond ring on one finger,Iſa. 30.26. to a whole ſuit of cloth of gold of ſun-beames, nay of the26 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 com­mand 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; mix­ing the old things of ceremonious Iudaiſme,Mat. 9.16. and Genti­liſme (which ſpoyle the newneſſe of the Church.) Hin­dring, and withholding righteouſneſſe. Rom. 1. verſe verſe 18.32.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,Iohn 16.12. and Saint Paul to the Hebrewes, ſhe was unfit to heare of and ſee a better condition. Heb. 5.11.12.She hath beene beaten with unrighteouſneſſe, and bound from righteouſneſſe, that ſhe could not preach, ſpeake, diſpute or practiſe righteouſneſſe,Pſal. 125. Pſal. 37.6. Mat. 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 gene­rall, 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,Rom. 8.23.24. 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 hea­ven 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 him­ſelfe, and the Church. Hope is the eye to faith, as in the27 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,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. ſo ſolemn­ly 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 Chri­ſtianitie, that ſeeming to have an eye of hope, but can­not 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,1 Cor. 2.1. 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. Rom. 8.24.

The diſtinction, the betterneſſe of his ſpirit like Calebs. Numb. 14.24. Pſal. 119.80. 2 Tim. 1.7. Phil. 1.20.21. Heb. 11.24.25. Like the Be­reans. Acts 17.11.

The foundation ſhewes thee ſoundneſſe of his ſpirit.

The Dimenſion, or width, ſhewes his publike ſpi­rit.

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 judge­ment28 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,Spes in motu. 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. Spes in vir­tute.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 at­taine to all the degrees of happineſſe. So that is not aſha­med; it is groundedly confident:Rom. 5. though it bee not de­monſtratively 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 re­lation 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 mi­ſtaken, what hee is told. Nor can hee miſtruſt him that promiſed, whether he will make that good hee told him in the promiſe. Heb. 6.18, 19.Hope is an Anchor, its tooth or beard is a­farre off, unſeene; and the ſhip may play about, but not from the Anchor. So the things hoped are not ſeene; The ſoule hovers,Rom. 8 23. and ſeemes to bee ready to runne into the quick-ſands and ſinke,Pſal. 119. Heb. 6. but that the Anchor hope, fa­ſtened 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. Rom. 8.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,1 Iohn 5.4. Rom. 5.1, 2, 3, 4, 5, 6. 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 Io­nathan,29 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, e­ſpecially, 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. Refor­mation, if reformation, cannot bee dangerous. Papiſts have not beene affraid, in Phillip and Maries dayes to al­ter 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, eccleſi­aſticall 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 refor­mation of all Chriſtendom, by Luthers meanes, wherein the ſubſtance of religion was altered, miſchiefed no Com­mon 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,Nullus pudor ad meliora tranſire. Am­broſ. &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. Tertul.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 conve­niently30 by good Hezekiahs be taken downe: much more muſt ill cuſtomes be cancelled,Iuſtin. though very ancient, if ill. Conſuetudo non munita ratione non eſt conſuetudo ſed corrup­tela. And that in our Church offices, Liturgies, Ceremo­nies, 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 Ie­rom, 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 won­der 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 de­ſired, 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 al­moſt 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 Schol­lars. 31And 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 unut­terable ſorrow, without comforting compaſſions or in­couraging 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 chan­ges rung by Artizans are muſicall in judicious mens eares. That an ill Scholler is not ſaid to bee gone from his Col­ledge and univerſity, till he be gone Cum pannis, with his cloathes; no more is inormitie gone from the univerſa­litie 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 under­ſtand, 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 e­very32 blaſt. If it ſeeme to have any life for a time or ſtrug­gle for life, it plainely deſires to feede on that which Can­not nouriſh it to live in health. It lookes on examples, by ends, &c. Sayth falſe Hope, Doe any of the rulers be­leeve in Chriſt? what if they doe not? But they doe. Ni­codemus the Publican, Matthew the Centurion. What now, will the Jewes alſo believe? No. So in our com­plaints. 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. Juſtin. Mart. Concil. lat. Conc. Carth. Concil. Mil. Euſeb. Jren. Tertul. Greg. Naz. Conc. Carth. Con. Aquiſ. Origen. Every ono ca­ſting in his ſhare of oppo­ſition againſt the corrupti­ons of theſe times. 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 totie 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 particular­ly. 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. Deut. 29.19.He hopes, as thoſe in Deut. and in the Pſalmes,Pſal 50.21. 2 Tim. 3. 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. Apoc. 3. verſ. 1. verſe 17.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,verſe 8. as theirs in the Epiſtle to Colloſ. chap. 2. that the glory of the Churches religion & worſhip conſiſts in ſubjectionto vaine deceipt & tradition of men, rudiments of the world, & ſhaddowes in a voluntary humility and worſhip of they ſee not what: in ſub­jection33 to ordinances, tast not, touch not, handle not, in a ſhew of humilitie & wiſedome in will-worſhip and neglect of the body. In meat and drinke, and holy dayes. In doctrines of men. In bow­ings, cringings noddings, in bare prieſtly orders, in operibus operatis, or in whatſoever elſe humane deviſed thing mix­ed 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 ſu­perſtition 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 Anti­chriſt 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 on­ly of good things, not of evill. Spes eſt tan­tum de bonis Fides de bonis & malis.And if it hope for things only good in appeareance, that hope is onely good in ap­peareance.

Whereas the hope of a Chriſtian (that wee may now ſee its difference) is of all good things, eſpecially ſpiritu­all, 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. 2 Sam. 24.10.For taking any pride or putting the leaſt confidence in the creature. In words he feares a witty kind of jeſting,Epheſ 4.5. 〈…〉〈 in non-Latin alphabet 〉. Which Ariſt. in his Eth. commends for a morall virtoe Pſal. 19. 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 con­cupiſcence to him (though the Papiſts ſay tis no ſinne) is that which makes him cry out of his miſerableneſſe by32〈1 page duplicate〉33〈1 page duplicate〉34reaſon of the body of ſinne,Rom. 7. and ſo of death.

As for the Church,Exod. 10.26. and her reformation; For the mat­ter 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,This the Apo­ſtle alludeth to Gal. 2.14. 〈…〉〈 in non-Latin alphabet 〉. verſe 14 as ſhe that had skill to diſ­cerne 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. verſe 13. Pſal. 10.17.And ſutably his deſire that the Church ſhould not give way, nor himſelfe approve of any thing contrary to reformation,〈…〉〈 in non-Latin alphabet 〉. not ſo much as for an houre. For he knowes that every duſt and every minute of the Chur­ches liberty,Gal. 2.5. Col 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. Gen. 32.9.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;Acts 2.41. ſo here. So that the god­ly man is converſant in the promiſes; converted by the promiſes;Acts. 2. 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 Chri­ſtendome. Yea, & in all divine probabilitie (ſo farre as we can ſee) you to be a promiſed people, to helpe in the refor­mation 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 ten35 dominions of the ten Kings of Europe, that having once hated & oppoſed the whore of Babylon, ſhall never be re­conciled to her, till ſhe be burnt with fire. Apoc. 17. verſe 12. to the 17.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,See Dent upon the Revelat. 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;Revel. 17.12. For it ſhewes that the ten hornes are ten Kings which formerly ſubmit­ted to the beaſt, and loſt their regall power; but in Gods time ſhall be her deſtruction.

Againe, ſome learned,Parker on that place of Revel. upon that Revel. 16.8. under­ſtand by ſunne, ſome eminent Church and ſtate (for ſo the Scripture ſometimes ſpeake) who having a viall of Antichriſts tyranny, oppreſſions, ſuperſtitions, &c. pow­red 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;Apoc. 1. Apoc. 13. even all the while the Temple is meaſured to be trampled, the woman flees into the wilderneſſe, and the faithfull witneſſes pro­pheſie in ſackcloth. Signes ſad enough, and plaine enough, that this while that Antichriſt reignes: eſpecial­ly 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 pro­pheſies 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, are36 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 pro­phetically are 1260 yeares.

From hence ſome of the moſt learned reckon thus, That ſeeing it is ſaid the whole bulke of the 42 moneths, con­tained, the beaſt ſhall ſtill have ſome power to warre a­gainſt, and kill the two witneſſes in ſackcloth; that there­fore 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 witneſ­ſes 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 lear­ned accompters ſhutt on the forty two moneths (conti­nuedly 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,Very proba­bly neere halfe the worke is done, by the ſtate prepara­tions in Chri­ſtendome. And the third part neere at hand. Euſeb. Eccleſ. Hiſt. lib. 7. c. 11. 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 king­domes. Rome was not built in a day; nor will it be pul­led 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 ex­cept out the five moneths of ceſſation, out of the middle37 of the 42. And knit the five moneths, i.e. about 140.If we ſhould advance the firſt riſe higher as ſome doe, as it preſently followeth here we need not wonder, conſi­dering that text. 2 Theſ. 2.7. 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 An­tichriſts fall ſhould beginne to good purpoſe 1639.Napier. Dent 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, per­haps better then I.

Adde to theſe things, touch the time,Revel. 16.17. 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 An­tichriſt, 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. Though this place immedi­ately meanes the Old Tea­ſtaments Anti­chriſt in the time of Micha­bees, yet it is the type of proportion of the New Te­ſtaments 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 ac­compt 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 on­ly 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.Cloſe we the conſiderati­on 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 king­domes 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 ſub­ject of Millions of prayers〈◊〉•••ng cryes of the god­ly38 (no ſmall good ſigne, Pſal. 10.17.) This further is to be conſidered, that they that are to meaſure out the refor­mation of the city, the Hieruſalem of God, muſt be a man, yet an Angel, Revel. 21.17. Humane yet divine, and ſub­lime, in a higher degree of having ſtampt upon them the image of God in power and Majeſtie. 2 Sam. 14.17.And a King (which is the chiefe of your intire body) is by the Scriptures ter­med an Angel. Revel. 21.8.12.Yea ſometimes a collection of worthies in the Church is termed an Angel; as one Angel, for their divine unitie and amitie. Revel. 21 5.6. See Bright­man. 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 King­domes belonging to his Majeſtie. Evill from the North. Ier. 4.6. Good from the North.In ſtead of the former. Abs Aquilone malum, ſpoken in Scripture, and in our countrey proverbe (in another ſence) now it is Abs A­quilone 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. Pſal 48.2.3. Iſa. 14 13.As the temple was at the North ſide of Zion, King Davids palace, and there­fore 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 up­on the conſideration of the promiſes, will take more life, will be fed, and refreſhed with the promiſe, the moſt pro­per Cordiall and food of hope. You will heare the pro­miſes ſay oft in your eares, as God did oft, even foure39 times in one chapter, to Joſh. Be ſtrong,Ioſh. and of a good cou­rage. And as you heard in the Morning, by another, out of 1 Chron. 20.10. Be ſtrong and doe it. Mat. 7.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 re­payring Nehemiah and Ezra. Ezra 10.2. Lam. 3.20.24. Pſal. 130.7.8.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. Pſal. 132.As Alex­ander 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 refer­red 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 ſtrongtye 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,Lam. 1.12. Amos 6. Pſal. 139. with an Antipathie againſt the worlds Apathy and ſenceleſeneſſe of the common good. Is it no­thing to you, all ye that paſſe by. And woe be to them, they con­ſider 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 pur­chaſe, to injoy the world, what ever become of the com­mon good. The world can Glut it, and bowle it, at leaſt cant it,Amos 6. 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 main­taine 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 theo­logicall virtues, among which faith and hope have their chiefe roomes. Rom. Hab. 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 hea­venly. Iſa. 30.26.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 ſe­ven dayes, in the day that the Lord bindeth up the breach of his pople, 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 him­ſelfe by conſequence that hee hopes for himſelfe that hee ſhall he a Convert of the ſecond edition. Not a convert41 barely, and for want of Gods ſpeciall preſence and his ſpe­ciall 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 conver­tion. Pſal. 73. Iob 22.21.Such a man knowes more of God; ſuch a man is not contented to be new borne onely,Pſal. 25.14. Iob 22.21. 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 particu­ly with him all day after. Pſal. 119.164. Cant. 1.2.13. Cant 2.5.6.But he muſt have intimate ſocie­ty with God, eminent conſcience & comfort. On contra­ry, 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 o­thers, ſome inormous diſorders in the Church, that pre­ſently 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,verſe 13. 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,Exod. he will ſhew it on Gods ſide when hee is impowred with civill power, to counte­nance the power of godlineſſe:David having danced before the Arke would not now bee daunted for his dauncing. Thus Joſhua Joſia, Hezech. Nehem. Ezra. upon a lawfull call he will be as zealous as Phineas. Vpon an open contempt of pro­feſſion, he will anſwer for the honour of religion as David to Michl; upon a threatning of the true worſhip of God, and diſclaiming Idolatry, he will be as reſolute and as o­pen 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 new­altie 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;Cherubicall, et Serapbicall. Flying and flaming know­ledge & zeale. as before we ſhewed, that angelicall men, only meet to make an ange­licall 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 capa­ble to ſee abſent or afarre off this new eſtate. Neverthe­leſſe 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 re­vealed aforehand to an angelicall man. A Iohn like man, acquainted with Gods ſpeciall manifeſtation. This the Scripture intimates every where. Both in the places al­leadged for the ſpeciall convert:Iob 22.21. Pſal. 25.14. and elſe where. As God drew neerer to the true plaine hearted Iacob then to di­vers others. Shewd himſelfe more to tender conſcienced Ioſph,Pſal. 16.7. then to all his brethren. More to David, then to many other good men of the ſame greatneſſe. In a word therefore,Pſal. 45. Cant. in every chap. 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 practi­ſed more. All this I preface, being carried by the text, and commentary, Revel. 21. that men may ſee that if they cannot 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 diſ­covered 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.


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 do­ctrine. And therefore called a Sea of glaſſe, cleare as chri­ſtall. 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,As good do­ctrine tranſ­formes, 2 Cor. 3. laſt ſo bad 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-min­cing44 doctrines. Socinianiſme is herein worſe thē Arrianiſme Arrianiſme denies the De­itie of Chriſt. But yet makes him as ancient as the creation That God cre­ated Chriſt firſt, and then by him all things. But Socinianiſme denies the De­itie of Chriſt, ſaying he is of no more anti­quity then his conception. Eſt ne Chri­ſtus Deus? Imo, ſed non ſummus. So the Socin. Chate­chiſme. Phil. 3.20. 〈…〉〈 in non-Latin alphabet 〉. Mat. 21.25. John 7.16. 2 Pet. 1.21.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 Prote­ſtant Churches to become one maſſe or lumpe of confuſi­on. For this cauſe, this is laid firſt as a foundation of com­fort, that the Church hath no corrupt ſea of falſe do­ctrine. No ſea of Rome; no Epiſcopall ſea, that ſhall com­mit 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 do­ctrines 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.
    1 Cor. 10.31. Revel. 4.10 11.
    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,
    Heb. 8.5.
    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,
    Malach. 4.2. Revel. 1.1.
    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 righ­teouſneſſe, and doctrine of Chriſt. Shee hath at her ſe­verall45 changes (when it pleaſeth God to cleare her nights) the light of the moone, outward comforts.
    Revel. 12.1. Revel 1. Gen. 1.
    She hath the light of the ſtarres, her Miniſters, and all their parts to in­lighten 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,
    Ier 31.34.
    So all the heaven of the new Church is full of light in e­very member; every true member hath the ſpirit of illu­mination and knowledge teaching them the inmoſt mea­ning 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 ſub­lunarie bodies here below, naturall and proper light, that is not borrowed, will not be ſeparated from heat. There­fore the officers of the Church are called Angels. And they oft are called Seraphims, coales, for their