THE NEVV REFORMED CHVRCH.

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 o­rig•nall thence, and its end of perfection there. And meane while hath the ſpeciall preſence of God there, which is the very forme of heaven. 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 rev•ite 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 c•­ment, 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 interpr•tours 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 Picta­•ienſis. He Dyoniſius Alexandrinus. He Hepos Epiſcopus Egypti. He Tertullianus. He Irenaus. He Juſtin Martyr. (at leſt theſe were the men if the order not ſo exact, that handed this tradition from one to another.) And the laſt man on whoſe ſleeve they all hang the chiefe of their 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 Pa­ra•liſe, much more now in more diſtreſſe, that ſhee hath i•oulke 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.