Commentary on 2 Peter, Commentary on 2 Peter volume 2 · Chapter 3 · Verse 13

Commentary on 2 Peter · Commentary on 2 Peter volume 2 · Chapter 3 · Verse 13

p. 13572 PET. 3.13.

Nevertheleſſe, wee, according to his promiſe, looke for new Heavens, and a new Earth, wherein dwelleth righteouſneſſe.

THere is no comfort that ſticks longer to a man than Hope; none that more unwillingly leaves him: nay it never forſakes, unleſſe it be forſaken. Non …icit, niſi cùm reijciatur. And when it is deſperately caſt of, it leaves us deſolate and deſtirute of all comfort. But for Hope, the heart would breake: and and when it departs, the heart is broken. Not broken by remorſe; a fracture which the hand of mercy hath promiſed to heale: but broken by deſpayre; ſuch a breach as will not ſuffer it ſelfe ever to be made up againe. Our ſoules are anguiſhed with the ſence of our ſinnes: we ly under that unſupportable lode, pa… ing, and groaning, and afflicting our ſelves with unconceiveable …angs; yet there is hope: A pardon from our offended king revives us, and we… looke up with comfort. Our bodies are ſicke; they languiſh away in faint ſweats, and painefull diſtempers: yet there is Hope. For God hath created both medicines to heale us, and Phyſitians to apply them: And there is ſomething in the great world to helpe the little one: ſomething in nature, to releeve man, if they can light upon it. p. 1357Or if theſe faile, yet he hath preſcribed us another method of Phyſicke:eeEccl. 38.9.Sir 38:9 Pray unto the Lord, and he will make thee whole. But goe we further: Our friends die, our children die, our ſelves die: where is our hope now? yes; death may kill our life, not our hope. Still wee hope to finde thoſe in Heaven, that have left us upon Earth: and wee patiently reſigne our owne bodies to the grave, in the hope of a better reſurrection. Still hope cleaves to the Soule, as Ruth to Naomi; ffRuth. 1.16.Ruth 1:16Whither ſo ever thou goeſt, I will goe with thee. When we conſider this goodly fabricke, the magnificent ſtructure of Heaven and Earth; of ſo ſpatious a capacity, and of ſo ſpecious a forme and beauty: it cannot but wonderfully aſtoniſh us, to thinke that this glorious All ſhould bee reduced to nothing. If that were ſo dolefull a lamentation, Iam ſeges ubì Troja; corne growes in the ſtreets of Troy. ggLuk. 19.44.Luke 19:44Or if the foreſight of Ieruſalems downefall, drew teares from the Sonne of God: certainly, the thought of the worlds abolition, may iuſtly confound the hearts of the Sonnes of men.

But bleſſed be our God, that hath not left us without hope; even the cleare hope of a better renovation. This world ſhall periſh, a more perfect one ſhall ſucceede. Theſe Heavens, and this Earth ſhall paſſe away; but Hope hath comforted us with a reſtitution. For wee looke for new Heavens, and a new Earth. Neither have we a groundleſſe or unwarranted expectation of this; but a confident hope; built on ſo ſure a foundation, as the infallible promiſe of God: According to his promiſe. Nor ſhall there bee a blended confuſion or mixture of good and bad, of order and diſorder, of holineſſe and ſinne, in this new place: but juſtitia habitat; Righteouſneſſe dwelleth there; only righteouſneſſe, and that for ever.

Conceive the whole Verſe to bee one intire building; and therein wee have

1. The foundation of it; The Promiſe of God.

2. The materiall parts of it; Heaven and Earth.

3. The quality of thoſe parts; They are New: new Heaven, &c.

4. The inhabitant that dwels there; Righteouſneſſe.

5. The hope of it; for it is a reverſion, a future inheritance: therefore there is a looking for it: and it is a thing worth our looking after: We looke for.

6. The heires that expect it: not all the world; for hell is ordained for ſome:ver. 11. but wee; all thoſe that ſerve the Lord in all holy converſation and godlineſſe. Before we come to theſe particulars, I intend to ſet downe certaine Theſes, grounds, and poſitions in generall; to give the better light to the enſuing diſcourſe.

1. There is a certaine infallible end and conſummation determined to the world. Ariſtotle thus ſcoffed this opinion in his dayes: I was once afraid, ſayes hee, that either tempeſt or time would overthrow my houſe: but now I have great cauſe to feare the ruine of my houſe, and of my ſelfe too: for the… be ſome, that, in words, goe about to pull downe the world. But to bee ſer…us, there is a twofold end, the one of corruption, the other of annihilation. The end of annihilation is, when a thing ſo loſeth its preſent being, that no part of it, whether matter or forme, remaines in nature, but as of nothing it was framed, ſo it is turned into nothing: and ſuch an end the world ſhall not have. The end of corruption is, when a thing is changed, not ſimply from a being to a not being, as if it altogether ceaſed to exiſt in nature; but into another being, which before it had not. As when fire hath turned wood into aſhes, we ſay there is a corruption of the wood; for it ceaſeth to bee wood, and is become aſhes: But wee cannot ſay, there is an annihilation of it; for there is a ſubſtance remaining: and the matter, which was under the forme of wood, hath now put on the forme of aſhes. Of wood corrupted are aſhes generated: according to that worne axiome; Corruptio unius generatio alterius: And ſuch an end the world ſhall have.

p. 13582. Creatures, of their naturall diſpoſition, infuſed by God, doe not deſire their owne corruption, much leſſe annihilation: but rather they have a naturall love to be, and an innated hatred of deſtruction. Why elſe is there ſuch a Sympathy, and Antipathy, even in things deſtitute of reaſon? The Lambe, though it never had experience of the Wolves cruelty, yet at the very firſt ſight of him, doth tremble and flie for feare. Scaliger tels us of a tree, that at a mans approching, drawes in her large ſhoots and branches; and at his departure, ſpreads them out againe; which is therefore called the ſhame-fac'd tree. But this is not ſo much ſhame, as a naturall divination of ſome preſent or imminent danger, and and an uniting of the diſperſed forces, for the ſtronger reſiſtance.hhRom. 8.19.22.Rom 8:19Rom 8:22 That ſame groaning of the whole creation, and fervent expectation of the creature, muſt not be underſtood of any intent it hath to corruption, but to perfection: not being contented with the inherent forme, it affecteth a better. As the militant Saints, though theyii2 Cor. 5.4.2 Cor 5:4 groane under their burden, doe not deſire to bee unclothed, but to be clothed upon, that mortality may bee ſwallowed up of life. Like the childe, that cryes to put off the old coat; not that it would goe naked, but put on a new garment. The baſeſt degree of being, is better than not to be at all. It is perfection therefore, not abolition, which is in the naturall appetite of Heaven and Earth.

3. It muſt be ſome higher power than nature, that can effect this renovation. For as Nature can not make ſomething of nothing; ſo neither can She bring any matter from being to a not being; becauſe She hath a finite and limited power. A naturall agent may change a forme, whether ſubſtantiall or accidentall; but never worke an utter extinction. Wee may turne a river, we cannot dry up the water. Tyrants may kill the living body of a man, and make it a carcaſe; they may burne it with fire, and bring it to aſhes: and this is as neare to nothing, as all their power can poſſibly reduce it: But let them ſpend a thouſand thouſand woods, in the burning of one poore carcaſe; yet ſtill aſhes are aſhes; the elements are elements: and they ſhall never bring this body to nothing. Much leſſe can any naturall power annihilate the heavens. Yet an end they ſhall have; but ſuch a one as man hath: whoſe body in death is not loſt, but changed into the firſt matter; whoſe ſoule is not extinct, but paſſeth from time to eternitie. So the world is uncapable of Annihilation; but ſhall bee changed into a more glorious condition, in the Day of the Lord.

4. Concerning the Incorruptibility of the Heavens, ſome queſtions would be moved, and ſome errors removed. It hath not onelyonly been the Tenet of Antiquity, but the obſervation of all ages, that there is an immutable eſtate of the heavenly bodies. In the ſublunary Region of elementary bodies, we finde great variety, and almoſt a circular alteration: but not ſo in the Heavens. And if the heavens were capable of corruption, How could the Sphere of the Moone, being ſituated ſo neare to the Region of Fire, continue ſo long unconſumed?Chryſost. Hom. 14. in Epist. ad Rom. It is not right to ſay, that Ob previſum peccatum, by reaſon of ſinne foreknowne, the Heavens were made corruptible: for, in propriety of ſpeech, we cannot ſay ſo of any creature; much leſſe of the Heavens. And when Iob ſaith,kkIob 15.15.Job 15:15 The heavens are not cleane in his ſight; hee does not meane that they were uncleane; but that they have not ſo perfect a cleanneſſe as in God; and what cleanneſſe ſoever they have, is by the gift, and manutenency of his Providence. As Plato brings in the ſupreme God telling the inferiour ones; that they were corr…ptibiles per ſe, and onelyonly kept from corruption by Him. The Trueth is,…n Tim…. that the Heavens are corruptible, for they ſhall be changed: unleſſe we ſay, that this change ſhall be no more, but onelyonly the ſtaying of the wheeles of the clocke; the clocke ſtill remaining the ſame: ſo there ſhall bee a ceſſation of motions in the Heavens, the uſe whereof ſerves for the generation and corruption of mixt bodies.llEſai 34.4.Isa 34:4 They ſhall depart as a ſcroll that is rolled together, and the hoſte of heaven ſhall be diſſolved; as we ſh…t up a booke when we have done reading it. The cleare Summe is this; The p. 1359Heavens are capable of corruption; and they are onelyonly kept ſo long in this conſtant and unchanged eſtate, by the ſame hand of God that ſhall hereafter change them.mmHeb. 1.12.Heb 1:12 They ſhall waxe old as doth a garment; and as a vesture ſhalt thou fold them up, and they ſhall be changed.

5. There is no impeachment of Gods Iuſtice, in this diſſolving of the world. It was an old cavill; If God be infinitely good, and the world alſo good in its nature and degree, why ſhould he deſtroy it? Shall one Good ruine another? If he deſtroy that which is good, how ſhall he continue good himſelfe? If he pull it downe, becauſe it is evill, how ſhall hee bee free from evill, that made it ſo? The anſwere is plaine and eaſie; The world in its originall ſtate was good, for all things were very good, ſo allowed upon the Makers review; but doth it therefore follow, that it is ſo now? Doth not a man pull downe his houſe, when it is growne rotten and infected, that he may build up a new? But the Heavens were not infected, why ſhould they periſh? I anſwer; who can clearely prove, that the ſinne of man hath not alſo infected them? Or if they were granted to bee cleane, yet they were made for ſome other end, hereafter to be revealed, and not for themſelves. Therefore muſt they be diſſolved, that that end might appeare for which they were ordained. An egge-ſhell is curiouſly framed, yet to manifeſt the end for which it was made, it muſt of neceſſity bee broken. So the preſent ſtate of this world muſt bee diſſolved, that the glorious Kingdome of Heaven may bee manifeſted. This degenerated condition muſt bee done away, that the ſtate of incorruption and immortality may bee reſtored. This world ſhall have an end then; not of annihilation, but of corruption: not a deſtructive, but rather a perfective end.nnEſa. 30.26.Isa 30:26 The light of the Moone, ſhall bee as the light of the Sunne, and the light of the Sunne ſhall be ſevenfold, as the light of ſeven daies. Not that this greater light ſhall emane from the glorified bodies in Heaven: Nor that it ſhall bee onelyonly by the removall of thoſe fogges, clouds and vapours, which formerly did obſcure thoſe lights. But certainely, thoſe Luminaries have loſt much of that clearneſſe and ſplendor, which they had in the Creation, and which at the worlds end ſhall be reſtored to them. Not that there ſhall bee an augmentation of their heate, with their light: for as Heaven ſhall have no neede of their light;ooRev. 21.23.Rev 21:23 (That City hath no neede of the Sunne, nor of the Moone to ſhine in it, for the glory of God doth enlighten it.) So nor Earth of their heate, when there is nothing to bee generated by it. This permutation of the world therefore, doth nothing derogate from the Divine Iuſtice.

6. Yea, it is the prayſe of his mercy and goodneſſe, to place perfection in the ſtead of imperfection; or for a leſſe perfection, to give us a greater.ppMat. 24.35.Matt 24:35 Heaven and Earth ſhall paſſe away, that better may ſucceed:qqPſal. 102.26. Lorin.Ps 102:26 Perituri, & veterandi ſunt; they ſhall waxe old, and periſh: Qua formula ſolam indicant accidentalem permutationem. The uſe of a garment is wearing: no wearing, no further uſe. when the number of the Elect is complete; and that there is no neede of the Heavens for more generation; they ſhall be no longer for garment, they may bee for ornament. Thus in a familiar phraſe of ſpeech, the world is ſaid to periſh; as we ſay, a man is paſt his Infancy, an old man hath loſt his youth: theſe vaniſh, but in neither of theſe did the man himſelfe periſh. If the world ſhould bee reduced to a Non eſſe; the Apoſtle would not have ſaid, Novos caelos, new Heavens, but Alios caelos, other Heavens. But as in the reſurrection, mens bodies ſhall bee of the ſame ſubſtance, though of a purer diſpoſition:rr1 Cor. 13.8.9.1 Cor 13:81 Cor 13:9 Or as our imperfect knowledge in the after-world ſhall bee aboliſhed, that a more perfect knowledge of God may take place. So muſt the Scripture be underſtood, when it ſpeakes of the worlds deſtruction: that it ſhall onelyonly ſuffer a permutation, and the ſame ſubſtance bee endued with a more glorious condition. The Stoickes glance at the meanes of this diſſolution, concluding the inſtrument to be fire. They thought that the Starres and the very Skies were fire; and that they had a waſting action upon p. 1361the inferior Elements: ſo that their nouriſhing moiſture, by little and little, decaying; when as neither the Aire can have power of procreation, nor the Earth receive further refection by the water; there ſhould then remaine nothing but fire, to conſume all: from whoſe aſhes ſhould ariſe a new world. This their opinion was ſomething conſonant to our Apoſtles doctrine; ſaving that they differ in this: The Philoſopher aſcribes all to a naturall neceſſity, the Apoſtle to a ſupernaturall deſtiny; even to the purpoſe of God at the firſt, and to the hand of God at the laſt. Yet this diſſolution ſhall not reach, either to the ſeate of the bleſſed ſoules in Heaven, nor to the dungeon of the damned ſpirits in Hell: neither the joyes of the Saints, nor the torments of the damned, ſhall bee interrupted by it.

Theſe concluſions being laid in generall, would not paſſe without ſome uſefull application to our ſelves.

1. Let us never repine at any alteration of our being, which ſhall conduce to our better being. If the world muſt be diſſolved, how ſhall man eſcape a diſſolution? Location is inſeparable to exiſtence: therefore ſeeing the world, which is mans habitation and manſion-houſe, muſt bee changed; the principall inhabitant muſt needs have a joint and fellow-diſſolution. The Heavens ſhall ceaſe, not from being, but from motion. The ordering of things below, the continuance of generation, the propagation of the Species in living creatures; is the end of their motion: this end being ended, there is alſo an end of their motion. So the labour and trouble of mortall man, ſhall ceaſe together with this motion of the Heavens. Yea, there is an end put to the travell of the Earth, to the working of the Sea, to the procreation of thoſe elementary, liveleſſe and under-bodies. Not that we attribute all this onelyonly to the quiet reſt of the Heavens: For when at the prayer of Ioſhua, the Sunne ſtood ſtill in Gibeon, and the Moone in the valley of Aialon, and with them the reſt of the celeſtiall bodies; there was not a ceſſation of the naturall actions of things below: for even then, the Iſraelites did fight, and their enemies did flie. But the true cauſe of all this reſt from motion, is the will of the firſt cauſe; without whoſe adjuvant working, the ſecond cauſes are not onelyonly ſuſpended, but diſabled to performe their functions. As therefore when the Firmament, and other inferior Spheres together with the Elements, put off theſe accidents and affections of corruption, fitte for the continuall generation of naturall bodies; they doe not then ceaſe to bee: but are endued with a farre more excellent condition, and receive other qualities fitte for that incorruptible eſtate of the future world: their ſubſtance remaines, howſoever they alter or better their qualities; whereat nature does not repine, but rather inceſſantly deſire it. So is death to man: it may change him, it cannot deſtroy him. Nay, that permutation is In melius; asſſIn cap. 1. Epiſt. ad Hebr. Ambroſe ſpeakes of the greater world. We may call both theſe diſſolutions, a periſhing: Quia pereunt ab eo quod ſunt, dum immutantur in melius. They periſh from what they are, by being converted into better.

ttPhil. 1.21.Phil 1:21To die is gaine: this is a paradoxe, which the world will not beleeve. They thinke wealth the onelyonly gaine, and life the onelyonly time of this gaine: and death, not onelyonly a loſſe of life, but of all things with it. But Death a gaine? Let them take this gaine, that have a minde to it: as for themſelves, they will none of it. This ſome melancholy and miſerable Chriſtian may imagine a profit; who is ſo weary of his life, that he thinkes it an advantage to die. But rich men that are wiſe enough to refuſe no gaines, would none of death by their wills. As Gueverra cites one of their Epitaphes.

Death did this rich man kill;

Who lies here againſt his will.

But what doe the Heavens loſe by their changing, or men by their dying?uuEſa. 9.10.Isa 9:10 Have wee not Cedar for mulbery, and for Bricke, marble? As it was ſaid of the p. 1362Temple, ſo is it true of the world after this deſtruction, and of man after his diſſolution;xxHag. 2.10.Hag 2:10 The glory of the ſecond Houſe ſhall bee much greater than the glory of the firſt. Death is the Sleepe: In the morning, after ſleepe, the body riſeth more freſh and full of vigour, than it was over night when it lay downe.aa1 Cor. 15.42.1 Cor 15:42 Our bodies lie downe in weakeneſſe, diſhonour, mortality: they are raiſed up againe in power, in honour, and to immortality: and, I pray you, What loſſe can you finde in this? But vivere damnum, to live is a loſſe; a double loſſe: Privative, becauſe it hinders us from the joy and peace that is in Heaven: Poſitive, becauſe it ſubjects us to miſeries and judgements, and to, worſe than all, ſinnes. But in death there is a privative gaine; it frees us from all eares and troubles: and a poſitive, for it helpes us to all joyes and comforts. If my Landlord pull downe my ſere, weather-beaten cottage; and build mee up a ſtately palace for it, I have no cauſe to complaine. Could the Phyſician turne my foule, crazy, rotten, aged body; into a vigorous and youthfull one; in reaſon, I ſhould rather reward him, than blame him. Death, which is the end of the little world, man; and the laſt Day, which is the death of that great man, the World; are not workes of diſſolution, ſo much as of abſolution: The world ſhall be repoliſhed, man immortalized, and in all God ſhall be glorified.

2. Seeing that a Diſſolution is determined upon the world, and all theſe lower things are condemned to the Fire;bbCol. 3.2.Col 3:2 Let us ſet our affections on things above, not on things below: Let us ſeeke heavenly things. Seek we will certainly, for ſomething; and ſomething there muſt bee for the minde of man to reſt upon. If wee make this world our Center, that and our hopes muſt faile together: the Fire ſhall diſpatch them both at once. Therefore it were wiſedome for us, to ſeeke for ſomewhat without the extent of this combuſtion, and there to repoſe our hearts. The ſumme of mans naturall deſire, is reſt and glory: pleaſure and riches, ſafety, health, and liberty, are but ſubordinate to them, and comprehended under them. Neither of them is to be found here. Not reſt; what the Devill ſought in envie, and Salomon in vanity, that all men ſeeke in curioſity:ccMatth. 12.43.Matt 12:43 Walking through theſe dry places, they ſeeke rest, but finde none. Here we allddPſalm. 120.5.Ps 120:5 dwell in Meſek, and meet with nothing but diſquietneſſe. They that are toſſed in a tempeſt, how doe they long for a good Haven or Harbour of reſt? And the more our pilgrimage is prolonged, the more we ſeeke this reſt, finde it how we may. But now the Heavens move; they have no reſt: the Earth fructifies; ſhe hath no reſt: the Waters, Windes, Clouds, and all worke; they have no reſt. Man leaſt of all: no reſt is allowed him, below. Let us not thinke to ſet up our reſt here, in this tumultuous throng of troubles.eeIam. 3.16.Jas 3:16 Where envying and ſtrife is, there is confuſion, and every evill worke. Upon this Wheele ever whirling about, wee are no ſooner ſet downe, but ſome trouble or other rouſeth us with a Surgite; Non habemus hîc requiem: Here we cannot have it;ffMic. 2.10.Mic 2:10 This is not our rest.

Nor glory: we love reſt well enough; yet for glory we are content to diſquiet our ſelves. How many enter themſelves into a reſtleſſe courſe of life, for a little puffe of honour; which the Princes breath blowes up, and the peoples breath blowes away? This is not to bee here, Loco pulicum & culicum: In the garden of our delight wee find Wormes; and Spiders even in Kings Palaces: This is the Orbe of Wormes and Spiders; and can wee finde glory in duſt and cobwebs? Yet if two ſuch things, as Reſt and Glory, might be had upon Earth; they can never be had together. The moſt honourable places afford not the quieteſt lives: and they that live in moſt quiet, are leaſt glorious. Mortall reſt is a thing inglorious, and ſecular glory a thing reſtleſſe. Some men are of Iſſachars minde;ggGen. 49.14.Gen 49:14 Rest is good, though it be betweene a paire of panniers: They bow their ſhoulders to beare, and become ſervants to tribute. If we would live unmoleſted, we muſt live ungraced; more for eaſe, than for honour. For reputation, like that Strumpet in the Proverbes, is alwaies gadding abroad, and meets with none but p. 1363the ſtirring. But if wee will bee famous men, of place and credit, then farewell reſt. The Fane is advanced above the houſe, but the winde will not let it bee in quiet. The obſcure mans doore may ſtand ſafely open, but the Noble mans gate gets many a knocke.

Well, though theſe are not to bee had here, they are to bee had ſomewhere; even both of them, and both together, and that for ever. For reſt;hhPſalm. 55.6.Ps 55:6 O that I bad wings like a Dove, then would I flee away, and be at rest. In Chriſt there is reſt: and that not onelyonly for the body, which ſleepe may ſeeme to afford; butiiMatth. 11.29.Matt 11:29 you ſhall finde rest unto your ſoules. The reſt of the ſoule is the very life and ſoule of reſt. The ſoule is from above, and above is this reſt, and there onelyonly to bee found.kkPſalm. 216.7. Returne unto thy rest, O my ſoule: Where is that? In the land of the living. I, there, there's the joy of it. Would it not grieve a man, that hath toiled and turmoiled out his whole life in this world, at his diſſolution, when hee lookes for reſt, to heare the Lord ſweare, Non introibit in requiem meam: thatllPſalm. 95.Ps 95 hee ſhall not enter into my rest? How unhappily have they ſpent their labours, that at the end of theſe temporary paines, muſt begin everlaſting paines? And for their working without thankes, bee rewarded with working without eaſe, where there is no rest day nor night? But it is bleſſedneſſe and comfort, to be called from our holy labours, to enter into Gods reſt: for that is reſt indeed. Glory alſo is his, and He gives it onelyonly, there. It is but folly to be ambitious of it below: it were to ſeeke freſh water in the midſt of the ſea: or as the Angels ſaid to the women;mmLuk. 24.51.Luke 24:51 Why ſeeke ye the living amongst the dead? After two yeares, Foelix is gone,nnAct. 24.27.Acts 24:27 Festus ſucceeds: the wheele turnes, places are changed: ſuch is the caſe of all ſecular glory. Princes and Nobles are but great during their life, or at moſt the worlds life: then all thoſe Titles and diſtinctions ceaſe. Thus then for the reſt and glory of Earth: either wee ſeeke and not finde them; or finde one ſeparated from the other; or if both together, yet ſoone wee loſe them againe: they are gone in a trice.ooRom. 2 7.Rom 2:7 But to them that by patient continuance in weldoing, ſeeke for glory, and honour and immortality, ſhall bee eternall life. OnelyOnly in Heaven let us ſeeke them; there we ſhall be ſure to finde them, and to finde them both together; and have good aſſurance to hold them both, and that unchangeably for ever.

Nevertheleſſe, we, according to his Promiſe] Of which, firſt, the materiall parts, the Heavens and Earth; next the quality of them, which is Novitas, or rather Renovatio; they are New: and then the manner or methode of this Renovation, which is a purgation by Fire: Of theſe having formerly treated, I will now onelyonly give you the ſumme: and that for our plainer proceeding, by the reſoluing of of certaine doubts or queſtions.

1 That the Apoſtle onelyonly mentions heaven and earth in this diſſolution, or renovation, without thoſe media Elementa, it is no otherwiſe than Moſes in the creation; In the beginning God created the heaven and the earth. Geneſ. 1.1.Gen 1:1But the firſt queſtion is, why the heavens ſhould be purged, that never were corrupted. The Angels ſinned in the higheſt Heaven, the glorious Court of the Deitie: yet this was never threatned, nor ever ſhall be puniſhed with an Innovation. We anſwere, that the ſame reaſon holds not. Firſt, becauſe their abode in heaven was but ſhort: Non ſteterunt in veritate: ppIoh. ….44.They abode not in the truth. And as they fell preſently into ſinne, ſo they were preſently caſt out of heaven. But Man, and his ſinne continued long in the World: ſo that this infection did ſoke into the graine of nature, and ſtained it quite thorow; and that ſo …ulely, that nothing can get it out but Fire. Secondly, that Heaven was the Preſence-chamber of the omnipotent and moſt holy King; and his infinite Goodneſſe was of force to keepe the roome from any contagion, which the ſinne of thoſe ambitious ſpirits could br…he into it. For if in nature, theſe bee antidotes and preſervatives, to keepe … houſe or man from peſtilent infection: much more could the immenſe Goodneſſe of God preclude all acceſſe of contamination from his owne dwelling. But the p. 1364divine Majeſty did not dwell in this world ſo preſentially; nor was He pleaſed to exerciſe his Grace ſo powerfully and extenſively to us: ſo that the world was defiled by mans tranſgreſſion, and therefore muſt undergoe this finall Repurgation.

So there bee ſome that exempt theſe Elements which have permiſſion with other bodies and qualities, from this neceſſary Reſtauration: as the Fire under the Sphere of the Moone, and the Aire in his higheſt Region. But in vaine doth man diſpute for the unneceſſarineſſe of that, which God hath decreed: whoſe Decree onelyonly doth make a thing neceſſary. Whether compound o… ſimple, whether Heaven or the Elements, the Maker and Owner of them all, hath determined them to a finall Renovation.

2. There is a wondrous mutiny amongſt Popiſh Writers, the Souldiers of errour, What ſhould become of thoſe Infants that die without Baptiſme, at the laſt Day: Where ſhould they dwell? They are uncapable (ſay they) of Heaven, by reaſon of originall ſinne: and they have not deſerved Hell, becauſe they were never guilty of actuall: What then ſhall become of them? Whither ſhould they goe? Lord, what a puzzling thing is errour; and how many abſurdities may be built upon the foundation of a falſe principle? Whether ſhould they goe? Let me aske them, Where are they now? If they can demonſtrate to me, where they are for the preſent, I can certifie them whether they ſhall goe at the laſt. There they ſhall bee then, in the ſame place whereſoever they are now. They point me to a Limbo Infantum: but where is that Limbo? Catharinus, Pighius, and divers other promiſe thoſe unbaptized Children, a certaine naturall bleſſedneſſe, and a pleaſant abode in ſome Paradiſe: that they ſhall have knowledge of God, and of ſeparated ſubſtances, and the Revelation of Angels.qqDe amiſſ. Grat. Lib. 6. cap. 2. & 3. Bellarmine is as hot on the other ſide, and reproves Catharinus for ſuch an opinion: Affirming them to be the Children of wrath, forſaken of God, under the power of the devill; and that then there ſhall be but one place of puniſhment: they that are not in Heaven, muſt bee in Hell. Thus Bellarminus againſt Catharinus: Salmeron and Pineda differ from them both: Who will have them to bee in the ſame ſtate, that man was in puris naturalibus; yet not free from all Satans moleſtations. Some ſay, this priviledge ſhall not bee to them at all: Others, that it ſhall bee, but they know not where; and others allow it, but they cannot tell how. For if the Elements ſhould be reduced to their firſt order; then Omnia pontus erat; rrGen. 1.….Gen 1The Waters covered the Earth, as being the lighter Element: and were reſtrained by Gods immediate Hand, for the conveniency of mans habitation. Now if thoſe Waters ſhall returne to their firſt place, Where ſhall bee their Paradiſe for thoſe unchriſten'd Infants? Pineda ſo expoundeth Iob: ſſIob. 26.10.Job 26:10He hath compaſſed the Waters with bounds, untill the day and night come to an end: and concludeth, that after this viciſſitude of day and night, when time ſhall bee no more, Antiquum locum obtinent, they ſhall returne to their firſt being. What then? Shall their Paradiſe be under Water? That were a drowned conceit. Shall it bee in the Orbe of the Moone? Or muſt the man in the Moone reſigne his place, and in his ſtead, there be ſhall children in Moone? Theſe be the fancies of Mooneſicke braines. The trueth is plaine, and needs no evaſions or ſtarting holes. Why may not the Children of Chriſtians, being within the Covenant, though they die without the ſeale of the Covenant, bee admitted through the bloud of the Covenant, into the place promiſed by the Covenant, the Kingdome of Heaven? What ſhould be againſt it, when the Scripture is for it?ttGen. 17.7.Gen 17:7 I will establiſh my Covenant the … and thee, and thy …e…d after thee …nd I will be a God unto thee, and to thy ſe…d of h… …e. Who ſhall hinder them, whom Chriſt will receive? Suffer th…ſe little …es to c…me …to Him, a…d forbid … not. In trueth; neither is there to …, …h ſhall be then, any third place… all men ſhall periſh in Hell for their ſins, that a…t … …ved in Heaven by the merits of IESVS CHRIST.

p. 13653. To what end ſhall theſe new Heavens and Earth ſerve in the next world? What uſe ſhall be of them? The anſwer muſt be partly negative, and partly affirmative. Negatively; the Sunne and Moone ſhall not ſerve for times and ſeaſons; to diſtinguiſh dayes, moneths and yeeres; for then there ſhall be neither winter nor ſummer: Time it ſelfe ſhall be no more. Nor by their motions and influences to cauſe a fructifying power in the earth: for then there are no creatures for whoſe uſe the Earth ſhould being forth:uuPſal. 19.5.Ps 19:5 The Sunne ſhall not come as a bridegroome out of his chamber, nor rejoyce as a Giant to r…e his courſe: His circuite ſhall no more be from one end of Heaven to the other. But rather it ſhall be as in the dayes of Ioſhau, when The S…ne ſtood ſtill in Gihean, and the Moone in the Valley of Aialon: there ſhall be an everlaſting Solſ…e. Nor ſhall they ſerve to give light to the world, for then there ſhall bee no darkeneſſe at all. Not that their light ſhall bee diminiſhed, much leſſe extinguiſhed; butaaEſa. 30.26.Isa 30:26 ſeptupled and multiplied. The Sun may be left without heate and motion, becauſe theſe qualities tend to generation; yet ſtill the light may continue: Many things are lightſome, that give no heate, as the gliſtering and ſhining precious ſtones: Nor ſhall the earth labour of fruites in her pregnant wombe, waiting for the heat of the Sunne, and moiſture from the Cloudes, her old midwives to deliver her of her burdens. The miniſtery and ſervice of all things, ſuch as it is now, ſhall ceaſe: It ſhall bee a time of reſt, the great yeere of univerſall jubilee to all creatures. Neither yet ſhall the new Earth be without inhabitants. Bellarmines conceite, that it ſhall be operta aquis, covered with the waters, and ſo unfit for habitation, may eaſily be refuted. Firſt,bbRev. 21 1.Rev 21:1 The firſt Heavens and firſt Earth are paſſed away; and there was no more Sea. If we take this literally, there ſhall be no more Sea; much leſſe ſhall all be one univerſall Sea. Secondly,ccMat. 5.5.Matt 5:5 Bleſſed are the meeke, for they ſhall inherite the Earth. This promiſe is not performed here, therefore we looke to have it fulfilled hereafter. Thirdly, The ſtate of all things ſhall then be moſt perfect: not confuſed and mingled together, as it was in the firſt act of the creation: when the Earth was without forme and voide, darkeneſſe upon the face of the deepe, and the deepe covering the face of the Earth; untill God made a diſtinction and ſeparation of things, reducing all to order, beauty and harmony; which harmony and beauty ſhall be reſtored at the great day, and bleſſed with an unchangeable perfection.

Nor yet ſhall the Saints ſo inhabite the earth, as to live in terrene delights; eating, drinking and ſporting after the old manner. This was the hereſie of Cerinthus, and the dreame of the carnall Iewes concerning a terreſtriall Paradiſe: and the damnable doctrine of that jugling prophet Mahomet. For in the Turkiſh Hiſtories, wee read of one Alahodinas, the founder of the Aſſaſſines; who with this ſtrange impoſture got many adherents, and made them the inſtruments of his bloody deſignes. He provided a garden moſt pleaſantly ſituated; ſo ſecure, that there could be no looking over the ſenſe. This abounded with all earthly delicacies; curious muſicke, beauteous women, ſumptuous cheare, delicious wines, fruites, junkets, and whatſoever might content a ſenſuall appetite. By an intoxicating drinke he would caſt them into a dead ſleepe, whom he meant to practiſe on: in which ſleepe hee conveyed them to his garden: where waking, they found themſelves encompaſſed with variety of pleaſures. Having there ſolaced themſelves a while, by the helpe of the ſame drinke, hee reported them to their former place: and theſe at their next waking, would give out with noiſe and confidence, that they had beene in Paradiſe. But corruptible pleaſure is not for an incorruptible place.dd1 Cor. 2.9.1 Cor 2:9 The eye hath not ſeene, nor the eare heard, nor can any heart of fleſh comprehend thoſe delights which are given to the Saints and Angels. Our joyes here, are meere toyes and vanities, in regard of thoſe that are laid up for us, in this new World, the bleſſed Kingdome of IESVS CHRIST.

p. 1366Thus negatively; now for the affirmative part of the queſtion: To what end ſhall they ſerve then? If not for theſe purpoſes, yet for ſome other, ſure. What are thoſe? Firſt, it is for the glory of God, that they ſhould remaine.eePſal. 148.4.Ps 148:4 Praiſe the Lord, ye Heavens: that cannot praiſe him, that hath no being. But how ſhould they praiſe him? Man is occaſioned to praiſe God, by the Heavens, and for the Heavens. Not onelyonly now, but even then alſo:ffPſal. 19.1.Ps 19:1 The Heavens ſhall declare the glory of God, and the Firmament ſhew his handy worke. The cleare and perſpicuous light of this new world, the perfect harmony, the glorious beauty, the wonderfull contexture of Heaven and Earth, ſhall preſent us with continuall occaſion to magnifie the Creator of all. This is one end; and that were enough: there can be no higher, no greater, than the glory of God. All ends are ſwallowed up in this, as all rivers runne into the Sea. Secondly, the other end is for the uſe of man; not ſuch an uſe as we have now: but as there is a new world, ſo a new uſe of that world. The ggRev. 21.1.Rev 21:1firſt Heavens and the firſt Earth are paſſed away: and the firſt uſe of them is gone with them. Heaven and Earth ſhall bee the ſeate of the bleſſed: not onelyonly Heaven; for that is granted. All that wee ſticke at, is the Earth: How ſhould the Earth bee the habitation of the righteous? In the ſtate of this queſtion, I determine not: I ſpeake nothing definitively, but by way of probability; and, I thinke, I have good reaſons to proove what I ſay.

1. From the Text it ſelfe: Saint Peter ſpeakes of both Heaven and Earth, and affirmeth that in them both dwelleth righteouſneſſe. What is this righteouſneſſe? It is a gracious quality: and every quality muſt have ſome ſubject to inhere in. This cannot be the matter of the Earth: for what righteouſneſſe can an inſenſible ſubject bee capable of? Wee doe not ſay, there is juſtice in Plants, or holineſſe in ſtones, or religion in Beaſts. And for the righteouſneſſe of God; that indeed filleth all places,Bucan. loc. 39. qu. 17. but properly dwelleth in himſelfe. Therefore by righteouſneſſe, we underſtand the righteous: On Earth ſhall the righteous dwell, and in them dwelleth righteouſneſſe.

2. We may collect it from that promiſe of our Saviour:hhMat. 5.5. Origen.Matt 5:5 Bleſſed are the meeke, for they ſhall inherit the Earth. They doe not now inherit it: they, of all men, have the leſt ſhare in it.ii1 Cor. 15.19.1 Cor 15:19 If in this life onelyonly wee have hope in Chriſt, we, of all men, are the moſt miſerable. Nimrods, and tyrants, and oppreſſors, men of rapine and violence; theſe now divide the Earth amongſt them. Whereas men of a meeke ſpirit are thruſt Sedibus, aedibus, out of houſe and home. Innumerable are the places, where the godly are called Strangers, and Pilgrimes upon Earth: therefore they can have no inheritance there. Pilgrimage and Inheritance, are farre different things. The meeke have it not here, therefore they muſt have it hereafter; or how can they inherite the Earth? This old earth is a place for uſurpers, and roarers, and thoſe ſonnes of violence; there is nothing but noiſe and diſturbance in it. What Earth then ſhould the meeke inherite? Sure it muſt be manſuetorum terra: this is not to be found here, therefore to be expected hereafter. Beſides, Chriſt aſcribes Bleſſedneſſe to the heires of the Earth: but millions have faire inheritances upon this corrupt Earth, that are farre from bleſſedneſſe. Some have whole countreies, large continents, yea, many kingdomes, yet without bleſſedneſſe. How vaſt dominions hath the Turke, yet (I am ſure, you will ſay that) hee is not bleſſed. It muſt be the habitation of a new Earth, that affords bleſſedneſſe: therefore this new Earth ſhall be inherited by the righteous.

Aug. Civit. Dei. lib. 20. cap. 16.3. As the Elements had corruptible qualities, fit for the generation of corruptible bodies: ſo, then, they ſhall be made anſwerable to the ſtate of incorruption. But what needs this renovation and concord of the Elements, if the bodies of the Saints ſhould not converſe where this new Earth and Elements are? It is true that now Heaven is the receptacle of bleſſed ſoules; wherekkHeb. 8.1.Heb 8:1 Chriſt ſits in his Throne: yet this hinders not, but that both the new Heavens and Earth may p. 1367bee the habitation of the Saints, after this life. Why may there not bee ſuch an entercourſe betweene Heaven and Earth then, as hath beene before? The Angels did often come from Heaven, and appeare in humane bodies upon the Earth. In the next world, the Elect ſhall bellMat. 22.30.Matt 22:30 Sicut Angeli, as the Angels of God: even their bodies ſhall be mademm1 Cor. 15.44.1 Cor 15:44 Spirituall: and by the ſupernaturall property of a glorified body, may aſcend and deſcend at their pleaſure. Moſes and Elias came downe from Heaven, to talke with Chriſt on the mount. Our Saviour himſelfe, after his reſurrection, was converſant with his Apoſtles upon the Earth 40. daies. Why may there not ſtill bee ſuch an entercourſe betweene the circumference and the center, betwixt Heaven and Earth?

4. Further yet;nn1 Theſſ. 4.17.1 Thess 4:17 The Saints ſhall bee ever with the Lord, whereſoever Hee is.ooRev. 14.4.Rev 14:4 They ſhall follow the Lambe whither ſo ever He goeth. Now Chriſt is not bounded in Heaven: He hath liberty to goe where hee pleaſeth; and certainely the Saints will waite upon him, with incomparably more diligence, than ever Courtiers did attend their King. The glorious preſence of God can make a Heaven upon Earth: and whereſoever the Lambe is, the place is bleſſed, and all bleſſed with him.

5. Laſtly, it is but reaſon, that God ſhould be there glorified, where he was diſhonoured. The Earth was witneſſe of the offences done againſt him; let this new Earth beare witneſſe of the praiſes given unto him. Beſides this, all the combates and conflicts of the Saints were upon the Earth: therefore even there alſo let them weare their crownes. On Earth they were perſecuted; give them leave in the ſame place to triumph. Here they ſuffered; here alſo let them be ſolaced: that the memory of their paſſed ſorrowes, may bee an accidentall variation of their infinite and eſſentiall joies. When they ſhall thus revolve with themſelves; Here we were derided, there oppreſſed: in this place wounded, in that martyred. Now thoſe old Monuments of our paines, ſhall turne to Trophees of joy And that Earth, which was the land of the dead, is become Terra viventium, the land of the living. How ſpatious ſhall be the Kingdome of the Saints, when Heaven and Earth is within their dition.

But it is not ſafe wading without a bottome: this is one of thoſe ſecrets, which ſhall be revealed, when this old world is diſſolved. How the Elect ſhall bee diſpoſed of; whither wholly to Heauen, or ſometimes to Heaven, ſometimes to Earth, at their owne choiſe; or how otherwiſe it pleaſeth God to place them, is a great myſtery not yet opened unto us. But that the Saints ſhall have the liberty of comming to the Earth, ſeemes very probable by good reaſon, gathered from the Scripture. And this is enough for us to beleeve, concerning this point. That there ſhall bee new Heavens, and a new Earth, prepared for the righteous; and that GOD ſhall have a glorious Church, the new Ieruſalem, both in Heaven and Earth; for in them both dwelleth Righteouſneſſe. Whereſoever Gods glorified Children ſhall bee, they ſhall never want the beatificall viſion, the fulneſſe of Ioy, the brightneſſe of Glory, the eternity of Peace, the ſociety of Saints and Angels, and the bleſſed fruition of Ieſus Chriſt.

4. The laſt queſtion is, what Creatures ſhall bee reſtored in the next World. In the cleareſt likelyhood, though thereof wee can deliver no certainty, no living creatures ſhall bee reſtored, but onelyonly men. That the unreaſonable creatures, as Beaſts, Fiſhes, Fowles, ſhall ceaſe, there bee probable reaſons.

Non ſunt ad immortalitatem condita; as the reſt, which ſhall remaine, were: ſuch are the Heavens, Earth, Sunne and Moone. Neither yet were theſe later made by their conſtitution, apt to immortality: howſoever ſome Schoolemen have thought ſo, becauſe they are a ſimple body, without qualities one repugnant to another. But immortality is the franke gift of God, and dependeth not p. 1368à vi naturae: Bucan. Loc. 37. qu. 8.for naturally, as they had a beginning, ſo they muſt have an end. In the purpoſe of God, thoſe creatures that ſhall remaine, were created to immortality, ſo were not the Beaſts.

2Thoſe Creatures onelyonly, beſides Man, ſhall bee reſtored with Man, which immediately paſſe from their corruptible eſtate, into the glorious Liberty of the Sonnes of GOD. But the unreaſonable Creatures, after they are diſſolved, doe not enter into Glory: nay, they fall into corruption; their Life and Spirit is extinguiſhed with them.Rom. 8.21.Rom 8:21 But the Heavens and Earth, in the ſame inſtant, ſhall both bee freed from corruption, and receive a glorious liberty. And herein appeares the Divine equity: The Heavens and Earth, for Mans cauſe, were ſubdued to vanity, almoſt from the beginning of the World, to the end. The other Creatures are but a while under this ſervitude of corruption: their time in the World is but ſhort; and they are renewed and multiplyed by continuall Generation. Therefore it is juſt, that they who ſtood the whole tearme of Bondage, ſhould at laſt bee reſtored to Liberty: whereas they that for a time onelyonly ſuffered, vaniſh with time into nothing.

3If the unreaſonable Creatures ſhould bee reſtored, then either the ſame that were before; (as the ſame individuall bodyes of Men ſhall riſe againe) or ſome other of the ſame kinde newly Created. But not the former; for the parts of thoſe Creatures die with them. Were it not abſurd to thinke, that there ſhall bee a Reſurrrection of Beaſts; as if Balaams Aſſe, or Iobs Oxen ſhould riſe againe? Nor of the ſecond; for in that day there ſhall bee no new Creation. Acts 3.21. It is a time of Restitution, not of Creation.

Martyr.No kinde of Creatures ſhall remaine, Niſi opus aliquod habiturae ſint, unleſſe they have ſomething to doe: For it is againſt nature, to conſtitute any thing, Quod omnino ſit otioſum. It is a trite axiome, that without neceſſity, wee muſt not imagine a plurality in nature; for ſhee abhorreth vanity. Theſe irrationall Creatures now ſerve for the profit or pleaſure of Man: There ſhall bee no ſuch uſe of them, then; therefore, by conſequence, no ſuch Creatures. But in this point I confeſſe, with the Maſter of the Sentences: Se neſcire, quod in ſacris Scripturis ſe non meminerit legiſſe. Doubtleſſe, nothing ſhall bee wanting, which may conduce to the perfecting of our joy in IESVS CHRIST.

For application of all: Seeing there ſhall bee a new Earth and Heavens; why doe not wee become new, that hope to dwell in them? As wee doe not Put new wine into old bottells, Grace into corruption: ſo neither will God admitte old Tennants into this new World, corruption into Glory. If hee therefore will pull downe Veterem mundum, the old World: ſhall not wee mortifie, deſtroy, and pull downe Veterem hominem, the old Man? Wee muſt put off the old Mun, before wee enter into that new Ieruſalem. Wee have heard how the Heavens and Earth ſhall become new; by way of Purgation: the ſame muſt bee our way too. There is a way of purging the body, by letting it blood. So that corrupt blood, with which the ill dyet of wickedneſſe hath filled the veines of the Soule, muſt bee let out. Hebrewes. 4.12. The Word of GOD, is that ſacrificeing knife, which opens the Veine where this ill blood lyes. The hearts of thoſe Iewes were fowle, ſubject to the Pleuriſie of preſumption, till Acts 2.37. Peter pricked them: that punction cured them. There is a Veine of Covetouſneſſe in thee: humbly deſire GOD to open that Veine, though by the knife of Poverty; rather bee content to loſe thy wealth, than thy Soule. So could that Heathen conclude, when hee was put to the choyce: I had rather that poore Aristippus ſhould loſe his Wealth, than that rich Aristippus ſhould looſe his Life. p. 1369Or indeede, ſave God the labour, and let thy ſelfe blood of thy redundant riches, by a charitable benificence. Caſt away thy ſuperfluities, thy health will be the better for it. Haſt thou a veine of pride? Breath it out by humiliation. What ſinnefull affection ſoever hath diſtempered thy Soule; doe not launce thy fleſh, like a ſuperſtitious Prieſt of Baal; but rent thy heart, like a penitent Servant of Chriſt. If the Heavens cannot bee made new without a purging, much leſſe ſhall we enter into thoſe Heavens, but by a gracious renovation.

This is principally the worke of God upon us; even of the whole Trinity.rrIohn 15.2.John 15:2 The Father purgeth the branches of the Vine: the Sonne waſheth all thoſe that have part in him:ttTit. 3.5.Titus 3:5 The Holy Ghoſt reneweth us by regeneration.ſſIohn 13.8.John 13:8 Yet doth not God ſo miniſter all the ingredients, that hee leaves no Dos for our ſelves to put in. Lord, doe thouuuPſal. 51.7.Ps 51:7 Purge mee with Hyſope, and I ſhall be cleane: waſh mee and I ſhall bee whiter than ſnow. So alſo man, purge thy ſelfe:xxIer. 4.14.Jer 4:14 Waſh thy heart from iniquity, that thou mayeſt bee ſaved. And every one that hath this hope,aa1 Iohn 3.3.1 John 3:3 Purifieth himſelfe, even as He is pure. What bee our ingredients, and where ſhall wee finde them? The Apothecaries ſhoppe, is the ſtore-houſe of Grace; the Phyſicians preſcript, is the word of grace. There the good Samaritan hath both oile and wine: wine to ſearch, and oile to ſupple: One handfull of the Law to humble us, and another of the Goſpell to revive us. Let Moſes caſt thee downe, that Ieſus may raiſe thee up. Phyſicians to ſwellings in the body, firſt apply fomentations, then cataplaſmes: the former gentle and lenitive, the other, purging and ſanative. Eli put in too much oile, not wine enough; Doe no more ſo my Sonnes. Iames and Iohn put in too much wine, not oile enough; when they would have commandes fire from Heaven upon the Samaritanes. Thunder without Raine, is a ſigne of much winde: they that onelyonly thunder judgements, and never ſhowre downe mercies, are but windy Preachers. You never found us ſo doing, to build judgement on the ruines of mercy. Neithey yet dare we handle your ſo gently, as not to bee felt. For whiles wee are no further than in your dead fleſh, you can bee quiet: but if wee once touch the quicke, wee ſhall quickely heare of it. If I might teach you to make a ſpirituall purge, it ſhould bee after this manner.

Take a bundle of Time, the conſideration of the ſhortneſſe of thy life: a ſcruple of the Law, to correct thy proud humour: a dramme of the Goſpell, for a cordiall to thy fainting ſpirits: Take Humility, Temperance, Patience, of each a like quantity: Put in a great deale of Charity: and that Simple which is the carrier of all the reſt, Faith; without which no Phyſicke will worke. Mingle all theſe in the liquour of thy owne teares: bee ſure to ſteepe them in repentance; That is a conſtant ingredient in all our compoſitions: no recipe, with us, without a reſipiſce: There is no Bill, that hath not this in it, to which we dare underwrite a Fiat Potio. After this cleanſing, the Patient muſt keepe a good diet; of holineſſe and obedience: otherwiſe he will relapſe into the ſame ſickeneſſe by a miſordered life.bbIames 1.27.Jas 1:27 Hee muſt keepe himſelfe unſpotted of the world. But you will ſay; Heaven and Earth ſhall bee purged with fire: why are not wee put to ſuch a purgation? Wee are, doubtleſſe, not ſeldome. Thereforecc1 Pet. 4.12.1 Pet 4:12 Thinke i… not ſtrange concerning the fiery triall: Thinke it not ſtrange; for it is an uſuall cuſtome with GOD to bring his Children this way to Heaven. It is a fore tryall; yet better this fire to purge us, than Hell fire to burne us. Any way to Chriſt, how ſharpe ſoever: Let mee bee dd1 Cor. 3.15.1 Cor 3:15ſaved, although it bee through Fire.

To conclude; wee looke for a new Earth, and new Heavens; and thoſe new Heavens and Earth looke for new creatures. All men are greedy of newes: Concerning, newes abroad, or newes at home, is the univerſall queſtion. Scarcely, two of acquaintance meete; but after ſalutation, and a p. 1370a little complement, the next word is, What newes? Loe, my whole argument hath been of newes; of new Heavens, of a new Earth, of a new World, and of new things in that world: from the firſt to the laſt, here hath been nothing but newes. But there is yet one newes wanting; our being made new creatures in Chriſt: What joy would it bee for us to report, and for Heaven and Earth to heare this newes; That wee had left our old waies, our old workes, our old cuſtomes and ſinnes, and were become new men; new borne to that new World, wherein are thoſe new delights for ever.

According to his Promiſe] This is the foundation of the building. The foundation of our faith, the foundation of our hope, the foundation of our patience, the foundation of all our comfort, is the Promiſe of God.

1. But where ſhall we finde this Promiſe? What Evidence, what Record can we ſhew for it?Rev. 21.1.Rev 21:1 Hugo and Catharinus cite for it; Revel. 21. I ſaw a new Heaven, and a new earth. But our Apoſtle could not well have relation to that teſtimony: for in all likelihood, Peters Epiſtle was written before Iohns Revelation. He ſpeakes of a Promiſe which they then had, not of a future one which they hope to receive. and in nature, a Promiſe muſt goe before the expectation of it. Thomas Anglicus referres us to Luk. 22.29.Luke 22.29.Luke 22:29 I appoint unto you a Kingdome, as my Father hath appointed unto me. There is a Promiſe indeed; and an effectuall one, and that of a kingdome: but there is no mention of the place. Chriſts glorious Kingdome is in the higheſt Heavens; But what is this to the Renovation of Heaven and Earth? Some clearer teſtimony therefore muſt be found out; and that we may doe without much difficulty.Eſay 65.17.Isa 65:17 Eſay 65.17. Behold, I create new Heavens and a new Earth, and the former ſhall not bee remembred. This is to purpoſe; What can be plainer? Neither does He ſpeake of a future act, but de preſenti; not I will create; but I doe create; for the more certainty of it, as if Hee were now doing it. This is Promiſe and aſſurance enough, that He will doe. Nor is this promiſe ſingle: though one word from the mouth of God be ſufficient: ButeePſalm. 62.11.Ps 62:11 Once hath God ſpoken; twice have I heard it: So that if it be not ex ore duorum, yet ex ore uno bis prolatum. ffEſay 66.22.Isa 66:22As the new Heavens, and the new Earth which I will make, ſhall remaine before me, ſo ſhall your ſeed and your name remaine. The reaſon is drawne from the certainty: I will as ſurely ſave you, as I will make a new Heaven and Earth wherein you ſhall be ſaved. We may adde that, Eſay 64.4. I am not ignorant, that divers interpreters underſtand by all theſe places, that reſtitution of things which the firſt comming of Chriſt ſhould bring with it.gg2 Cor. 5.17.2 Cor 5:17 Old things are paſſed away; behold, all things are become new. AndhhRev. 21.5.Rev 21:5 I make all things new. As if it were onelyonly meant, that there ſhould be a new face and forme of the Church: and to this purpoſe (they farther alledge) Paul quotes that of Eſay 64.4. in his 1 Cor. 2.9. Eye hath not ſeene, &c. But by their leaves, this expoſition takes it off from the literall ſenſe, and turnes it into a myſtery: Nor yet doth this applying it to the time of grace, hinder the referring of it alſo to the day of glory. So the Fathers underſtand that of Eſay, Hierom. in Eſa. locis citatis. Aug. Civit. Lib. 20.21.26. Ambroſ. in cap. 1. ad Heb. Tertul. de Reſurrect. carnis.concerning the beatificall viſion; and thoſe other places literally, of a new Heaven and Earth, and the Church triumphant in them. And indeed, if we make all this no Promiſe, Where ſhall wee finde it? Unleſſe wee ſhall adde that Pſalm. 102.26. They ſhall all waxe old as a garment; but thou art the ſame. The Maker is unchangeable, but theſe ſhall be changed: now this mutation ſhall not be impejus, certainely.

2. This Promiſe then we have: the Prophet delivers it, the Apoſtle repeats it, wee beleeve it, and Saint Iohn in a viſion ſees it;aaRev. 22.1.Rev 22:1 I ſaw the new Ieruſalem. The Heavens and the Earth, and the Elements betweene them, ſhall be reſtored into the glorious liberty of the ſonnes of God. What the forme and faſhion of thoſe new Heavens and Earth ſhall bee, as it is not expreſſed, ſo it were curioſity for us to inquire. But that the Heavens and Earth ſhall bee new, of this the Scripture makes us certaine. It may bee expreſſed by this ſimilitude: As a Nurſe that p. 1371brings up a Kings ſonne,Chryſ. is made Partaker of his preferment when that Prince comes to his kingdome. So the Heavens and Earth are now our Nurſes, contributing their vertues to our preſervation, and cheriſhing us with their beſt indulgence: therefore it is fitte, that when Chriſt ſhall advance us to our glory, they ſhould alſo be made glorious with us. When God was about to make man, he provided an excellent dwelling for him; a beautifull roofe, and a fruitefull pavement: ſo when he is pleaſed to remove man from this lower tenement, into an everlaſting manſion: he will make a new Heaven, and a new Earth for him: and this is his Promiſe.

3. The foundation of our Faith, is the Promiſe of God: without a promiſe there can be no Faith. Orationis fundamentum & baſis eſt fides, Theophyl.fidei fundamentum eſt Dei promiſsio. Man hath diverſe wayes or meanes of apprehending things. That which I know by ſenſe, is my knowledge: that which I know by argument is my reaſon: that which I know by proofe and tryall, is my experience: that which I know by authority, is my Faith. The Sunne ſhines, and I ſee it: I am pained with griefe, and I feele it; this I know by my ſenſe. The pillars of an houſe uphold it; take away thoſe pillars, and it will fall: this I know by my reaſon. In my ſickeneſſe or bodily diſtempers, I have found ſuch and ſuch things comfortable to me, and availeable to my recovery: therefore I conclude, they are good for mee: this I know by experience. In my wantonneſſe I have often flien out and ſinned: affliction hath humbled me, and brought me home againe by repentance: therefore experience makes me know, that it is good for me that I was afflicted. God hath promiſed eternall life to all them that are in Ieſus Chriſt: this I know by authority, and it is my faith.

Now this faith is either Divine or Humane. The object of Divine faith is the Promiſe and Word of God onelyonly: the object of humane faith is the report of men. That Saint Peter was at Rome, and Biſhop there, is not Gods Word; therefore it does not binde my Divine faith. Yet ſee the wonder! VponUpon this ſuppoſed foundarion all Popery depends. For thereby the Pope challengeth to be his right Succeſſour; and under that title, obligeth men upon paine of damnation, to beleeve and obey whatſoever he decrees. Thus the authority of Popiſh faith is onelyonly tradition, the report of men, and not the Word of God. Hence it comes that they have ſo much of their owne ſtuffe, and ſo little of Chriſts: Five Ave-maries, for one Pater-noster; more of our Ladies Pſalter, than of our Lords. So they have ſeven Sacraments, whereas Chriſt ordained but two. As a grave Divine, expounding that miracle of thebbMat. 14.1Matt 14:1 ſeven loaves, and two fiſhes, wherewith Chriſt fed ſo many thouſands; and finding ſome of the Pontifician writers, by a ſtranger kind of miracle to turne them into their ſeven Sacraments; and ſo to make a flouriſh as if they had gotten Scripture for it: wittily obſerved; that there was indeed ſome proportion or reſemblance between them. For ſaith he, here be ſeven things in all; five loaves, and two fiſhes: Two of them were of Gods making, the two fiſhes; and the other five of mans making, the five loaves. So two of their ſeven Sacraments, Baptiſme and the holy Supper, are of Chriſts inſtitution; but the other five of mans invention. ButCor. 3.11. other foundation can no man lay than that is laid, which is Ieſus Chriſt. His Word is that wee build upon: his Promiſe is the rocke whereon wee fixe the truſt of our hearts, the life of our hope, and the deare ſalvation of our ſoules. To make this uſefull to us.

Firſt, if God hath ſpoken it, this bindes us all to beleeve it: Shall wee call in queſtion the truth of God, the God of Truth?…k. 21.33. Heaven and Earth ſhall faile, that his Word may ſtand: Heaven and Earth ſhall be reſtored, that his Word may not be infringed. Beleeve Gods Word, who doth no…: You may ſpeake this to Gentiles; but God is well knowne in Iury, and his Name a… gr… in Iſrael. But here is the miſery of it; our hands give our tongues the lie. Wee ſay, wee beleeve; p. 1372and it may be, we beleeve what we ſay: But may wee not be deceived in both? Faith is a thing not ſeene, and Faith is of things not ſeene: yet there is a Faith that may bee ſeene: inviſible in it ſelfe, viſible in the fruits it produceth.eePſalm. 48.8.Ps 48:8 In the City of our God, as wee have heard, ſo have we ſeene. Wee have not onelyonly heard the profeſſion of Faith, but ſeene the workes of it. Faith is a ſparke, and a deluge of luſts may drowne it. There is an hiſtoricall Faith, which beleeves that there ſhall bee new Heavens and Earth: but this comes ſhort of true bleſſedneſſe: And there is Fides ſalvifica, that beleeves our owne part in that new glory: that wee ſhall have a dwelling in thoſe Heavens, prepared for us by Ieſus Christ: and this is the Faith that ſhall doe us good. It was ſmall comfort for the old world to ſee Noahs Arke a building, whiles themſelves had no hope of preſervation in it. But Noah beleeved that it was built for his ſafety; and rejoyced. The want of our Faith ſhall not diſanull or fruſtrate the Promiſe of God, nor make his Word of none effect: That ſhall ſtand, though we periſh. Lord, thou wilt make this new World for us, make us new for it: that we in it, and thou by us may be glorified for evermore.

Next, let us alwaies beare in minde the Promiſes of God: much good comfort is loſt for want of memory. The troubles of a Chriſtian heart be very great, for number, variety, and bitterneſſe: onelyonly there is one Ingredient that ſweetens them all; the Promiſe of God. I will be with thee in trouble; and Thou ſhalt not be tempted above thy ſtrength: If we could but remember theſe Promiſes, when wee feele ſuch aſſaults or pangs, How could we want courage? Why ſhould we feare poverty, the loſſe of a little rubbiſh; or death, the breaking of a brittle glaſſe; that have Gods infallible Promiſe, both for a new World and a new Life in that World, never to be taken from us? The memory is Aerarium animae, the ſoules Exchequour or Teaſury, the ſafeſt hold in her Citadell. All the Promiſes of God are Iewels, more precious than Gold or Rubies: Where ſhould thoſe Iewels be ſtored up, but in this Cabinet, the memory? This place is not built of Braſſe, but fraile and brittle. Of all faculties in man it does firſt ſeneſcere, waxe old: Beauty, which is but a flower, doth often outlaſt it. Of all powers in man, it is leaſt at command: a man may be the Maſter of his Invention, of his elocution: but who could ever boaſt himſelfe to bee the Maſter of his memory, or promiſe himſelfe that that ſhould not faile? There is a Theefe ſtill lurking at the doore of this Treaſury: even hee that robbed us of our firſt eſtate, the innocencie of nature; and would alſo filch away our ſecond, the happineſſe of Grace. Therefore looke well to thy memory; keepe that Cloſſet full of the divine Promiſes: that in all thy ſpirituall diſtempers, thou maieſt have a Cordiall ready to revive thy fainting heart. But alas, our memory is more apt to loſe, than to gaine: there is both land and ſea in it: the loſing part, that's the ſea: the keeping part is the land. Many heare the word, as a Tankard-bearer fetches water from the Conduit: all the way he hath it, carries it, feele… it: but at laſt he empties it into anothers Ci…terne, and is never the better for it. We are ha…rowed with oppreſſions, hurried with perſecutions; our eſtate is taken from us, death diſſolves us: yet what can diſhearten us, if we affie this Promiſe, that a new Heaven, new Earth, a new Life, and new Glory ſhall bee provided for us, and everlaſtingly abide with us?

We lo…ke for new Heaven…] When as God hath prepared this Inheritance, and promiſed it; built it, and given us the grant of it; it is fit wee ſhould doe our part, and confidently expect to Expectation is the action of hope, a continuall action… as hope a even ceaſeth looking, Till it be ſtated in poſſeſſion. Hope is taken three waies: firſt, for the Doctrine of Faith:ff1 Pet. 3.151 Pet 3:15 Render a reaſon of the hope that i… in y…. Next for the Object of Hope, the thing expected:ggGal. 5.Gal 5 We …it for the hope of righteouſneſſe by f…ith, Laſtly, for that holy affection of the minde, which lookes for the promiſed bleſſedneſſe. Faith and Hope differ three waies. Firſt, Ordine; p. 1373Faith goes before and begetteth Hope:hhHeb. 11.1.Heb 11:1 Faith is the Hypostaſis or foundation of things hoped for. Yet not Faith, but the Spirit of God is the efficient Cauſe of Hope. Faith may be the Mother, but the holy Ghoſt is the Father of all gracious Hope.ii1 Pet. 1.3…1 Pet 1:3 Hee begets us againe to a lively hope. There is Spes inflata, an Hope blowne into us, and as ſoone blowne from us: But this is Spes generata; and Generatio terminatur ad ſubstantiam; it brings forth a ſubſtance. Secondly, Operatione; the proper office of Faith is to juſtifie us; of Hope, to ſupport us. Thirdly, Subjecto; and this differs three waies; Modo, gradu, tempore. In the maner; for Faith relieth on the Promiſe, Hope reſteth in the thing promiſed. August.Fides reſpicit verbum rei, Spes autem rem verbi. In the meaſure; our ſalvation begins in Faith, is perfected and made complete by Hope. In the time: Faith apprehendeth the remiſſion of ſinnes and juſtification in preſent: Hope is exerciſed in the expectation of Life to come.

We expect theſe things, we have them not yet.kkRom. 8.24.Rom 8:24 We are ſaved by hope: but hope 2that is ſeene, is not hope: for what a man ſeeth, why doth hee yet hope for? It may bee ſaid, we now ſee Heaven, Why then doe we hope for it? There is one Heaven and Earth which we looke upon; another which we looke for: They bee old we looke upon, wee looke for new. ButllAct. 7.55.Acts 7:55 Stephen looked up ſtedfastly into heaven, and ſaw the Glory of God. Yes, he ſaw Dei gloriam, non ſuam: we looke for the things which concerne our ſe…ves. Stephen ſaw the glory which hee ſhould have; yet untill his death hee did not enjoy it, but in Hope. But a man running in a race, may ſet his eye upon the prize which hee runnes for, and hopes to obtaine: ſo there is a an Hope ſeene. We anſwer, that there be two things in Hope; Materiale, the materiall part, which is the thing it ſelfe: and Formale, the formall part, which is the obtaining and fruition of it; The former may bee ſeene, not the latter but in Hope.

The future eſtate of the militant Saints is an inheritance, and that is properly 3a ſtate of Expectancy, and ſo a fit Object for Hope. Our Hope is in this Life, our Inheritance in the Life to come. Hope we have here, in the ſtate of Grace: Inheritance there, in the ſtate of Glory. Vaine is the Hope which lookes no farther, than to the pleaſure of a mortall condition: that hopes onelyonly to bee rich, noble, happy here. The blame is not in Hope, but in our miſplacing it. As that is we hope in, ſuch is our Hope. WeemmEſay 36.6.Isa 36:6 leane on a Reed, take hold bynnIob 8.14.Job 8:14 a Cobweb, catch atooEcclus. 34 2.Sir 34:2 a Shadow: wee put our hope in them that muſt die, and then our Hope muſt die with them.ppPſal. 146.4.Ps 146:4 Hope not in Princes: for if wee doe, to dust they turne, and there lyes our Hope in the duſt with them. But a right Hope makes a man alive againe, that was halfe dead: when hee droopes, give him Hope, and his ſpirits will come a-freſh. As Iacob, when he was put in Hope to ſeeqqGen 45.24.Gen 45:24 Ioſeph alive, revixit ſpiritus, he revived. The other Hope is but vigilantis ſom…ium, a waking dreame: but thisrr1 Theſ 5.8.1 Thess 5:8 is the Helmet of hope, ſſHeb. 6.19.Heb 6:19the Anchor of of hope: things of ſubſtance; that will hold, that have metall in them. When breath, life, and all faile, this Hope failes not: but even then puts life into us, when our life is going from us. When we muſt forgoe our life, it bids, Let it goe: when it is gone, it preſents us with a better; even antt2 Cor 5.2.2 Cor 5:2 eternall Manſion in the Heavens. uuPſalm. 27.13.Ps 27:13My ſoule had fainted within me, but that I hoped to ſee the goodneſſe of the Lord in the Land of the living.

That there is an Expectamus, it is granted; But who are they to whom it is 4granted? For as Saint Iames ſpeaketh;xxIam. 1.26.Jas 1:26 If any man ſeeme to be religious, and bridleth not his tongue, that mans religion is in vaine. So if any man hopes for this new Inheritance above, and does not firſt become a new creature below, that mans expectation is in vaine. For ſhall a man engroſſe this world, heape up riches, and glew his ſoule to them; and yet after all this preſent felicity, looke for a new Heaven and a new earth, to boot? No, that rich man heard otherwiſe from Abraham; aaLuke 16.25.Luke 16:25Sonne remember, thou in thy life time received it good things, and Lazarus evill things: but now he is comforted, and thou art tormented. To him that had all p. 1374this plenty, all this pleaſure; Poſt tantas divitias, poſt tantas delicias, is this ſpoken. But this expectation belongs to Gods afflicted ones; they that ſuffer ſo much miſery in this old world, to them is promiſed a new.bb1 Cor. 15.19.1 Cor 15:19 For if in this life only we have hope in Chriſt, we of all men are moſt miſerable. But wee have a hope that can make us rich; and rich the pooreſt Chriſtian may be, in three reſpects.

1. By propriety and right which he hath to an eſtate, though for the preſent it be out of his hands. The wealthy Merchant may bee ſometimes out of caſh; becauſe his wealth lies in trafficke or commerce, or is intruſted out to others: yet in reſpect of the evidences and obligements hee hath to aſſure him his owne, he is ſtill rich. Let a Saint be miſerable, even to the want of bread, yet hee hath a right and evidence to infinite riches; the treaſure of bleſſedneſſe laid up in this new world: confirmed to him under the hand and ſeale of God; a ſure debter, that never broke his Word. Yea, hee hath already the earneſt of this glorious eſtate; a heavenly peace in his heart: So that he may ſay to the richeſt worldling: Plus mihi in corde, quam tibi in arcâ. Wealthy Croeſus had not ſo much riches in his coffers, as poore Iob had in his conſcience. So long as Heaven hath any treaſure in it, and that Chriſt himſelfe does not breake, the beleever cannot bee poore. Well therefore may wee looke for theſe new Heavens, that have ſo little under the old. Here is one expectamus, of right it belongs to us.

2. By reverſion. A man purchaſeth a Lordſhip, endowed with faire revenewes, to fall unto him after the deceaſe of ſome one in preſent poſſeſſion of it. During this expectation he cannot be called poore: for before the expiration his credite is good, and at the expiration his ſtate is good. We preferre the reverſion of ſome great Mannor, before the preſent poſſeſſion of a ſmall Farme. This glorious new world is the militant Saints in reverſion: though wee tarry for it, we ſhall have it. Temporall reverſions waite the end of anothers life: for this we muſt waite untill the end of our owne life. This is another Expectamus for us, it is alſo ours by reverſion.

3. By heritage.ccGal. 4.1.Gal 4:1 The heire, ſo long as he is a childe, differeth nothing from a ſerſervant, though he be Lord of all. The heire in his minority lives at his fathers finding; and muſt learne how to rule, by being firſt taught how to ſerve. Wee are heires, but yet in our non-age. And as the Law provides in ſome Tenures, that men ſhall not come to their lands, before they come to their wittes: ſo this inheritance is not given to us, till we be fitted for the inheritance. There is great difference betwixt a temporall, and this eternall heritage. Below, the inheritance comes not but by death of the party in poſſeſſion: Above there is no prejudice to the Anceſtor: hee dies not, for the heire to ſucceed him. Wee neede not feare to doe God any wrong, from whom it comes, by our comming to it. Below, the father muſt be dead, and the ſonne living: but above, the Father is ever living, and the Sonne cannot inherite till firſt he be dead. Here wee come to inherite by the death of others: there wee come to it by our owne death. There is no Filius ante diem, patrios inquirit in annos. But rather Succeſsio minorum, ſine receſsione majorum: a ſucceſſion, as of lights: the ſecond burnes cleare, yet the firſt goes not out, but burnes as cleare as it. Thus rich we are, though our purſes be empty.ddIam. 2.5.Jas 2:5 Hath not God choſen the poore of this world, rich in faith, to be heires of the Kingdome, which hee hath promiſed to them that love him? Wee ſay of a rich mans ſonne, There goes a great heire, though for the time his meanes be ſhort enough.ee1 Ioh. 3.2.1 John 3:2 Wee are now the ſonnes of God, but it doth not yet appeare what wee ſhall be, Wee are now the Children of grace, we ſhall be the Sonnes of glory. Wee confute our owne diſtruſting hearts, with what we are: and the diſgracing world, with what wee ſhall be. Let them devoure this World, that have a minde to it: this rotten, periſhing, troubleſome habitation: We looke for new heavens and a new earth, full of peace and pleaſure, and that for ever.

Wherein dwelleth righteouſneſſe.] A Heathen could ſay, M…llens virum ſine pecucunia p. 1375quam pecuniam ſine viro: ſo a man without a houſe, or an houſe without an inhabitant, is an unhappy ſeparation. To what purpoſe ſhould God bee at ſuch coſt in the reparation, at ſuch trouble in the repurgation of this great building, if at laſt there ſhould be none to dwell in it? But hee that re-edifies the houſe, will be ſure of a Tenant, and ſuch a one as will pay him rent duely for it; even all he requires; Thankefulneſſe and praiſes. But what doe you call this Tenant? Righteouſneſſe: which is a gracious quality, or rather an habite: but what is this to an inhabitant? Shall wee imagine a quality without a ſubject? Holineſſe dwells in Gods materiall houſes on Earth, as being conſecrated to him, and hallowed by him: but yet doth any holineſſe that is inherent to the walls or ſeats, praiſe him? Doe the ſtones ſet forth his glory? No, there muſt be ſome other nature, indued with life and underſtanding, that can bee capable of this office. Righteouſneſſe alone cannot doe it, nor can it bee done without righteouſneſſe. To what purpoſe is the Sunnes ſhining into an empty houſe? It might bee as well darke as light, if no body ever comes into it. We muſt therefore ſeeke out ſome capacities, wherein this righteouſneſſe may bee reſident. Of this there bee divers interpretations: Vnuſquiſque abundat ſenſu ſuo.

1. Some underſtand by this righteouſneſſe, the cleare iuſtice of God, which ſhall pronounce a generall ſentence upon all the world; rewarding every man according to his workes: Binding the ungodly with everlaſting chaines of darkeneſſe, and crowning the Saints with a glorious peace. Then ſhall his righteouſneſſe ſhine forth; and it ſhall bee the univerſall acclamation of all creatures, The Lord is juſt. Here, men that live beſt, commonly ſpeed worſt: miſery waites onelyonly at the doore of Piety: None but Chriſtians dwell at the ſigne of the Croſſe. Pleaſure courts the rich, and the rich court pleaſure: All their things are Res ſecundae, fortunate; and Res facundae, fruitfull. They proſper with them, as if proſperity it ſelfe had ſworne not to dwell without them. Is this thy righteouſneſſe, O Lord? (forgive our expoſtulation) Is this Iustice? that thornes ſhould flouriſh, vines languiſh? That thy friend ſhould mourne, while thine enemies are jocund? Is this the God you have ſerved all this while, ſayes Iobs wife to him? Curſe him to his face, and die: But Loqueris ut ſtulta; ſhee had that for her labour. When trouble comes to a good man, one would thinke that the meſſenger were miſtaken; and ſhould bee told that hee knockes at the wrong doore. While the innocent ſuffer, and the guilty domineere, is this Iustice? Yes the Righteouſneſſe of God is beyond exception: All men ſhall finde it; they to their coſt, that cavill againſt it. The Sunne of that Divine Iustice ſhines cleare now: but there is a miſt before our eyes; wee doe not ſo well perceive it. In this renovation of the world, it ſhall be perſpicuous and manifeſt: All men and Angels ſhall take full notice of it in that finall ſentence of Come and Goe: Come ye bleſſed, and Goe ye curſed: And it ſhall be the acknowledgement of Heaven and Earth, and of all Creatures: Righteous art thou, O Lord, in all thy waies, and holy in all thy workes.

2. But if we thus underſtand it; the Iustice of God dwells every where: no place can exclude that which is infinite. Heaven is full of his Iustice; crowning thoſe ſoules there, that are juſtified by the Righteouſneſſe of Chriſt. Hell is full of his Iustice; puniſhing thoſe impenitent ſpirits with inſufferable paines. The Earth is full of his Iustice: the wicked are often mette withall in their ſinnes, and the innocent are delivered from their enemies. Michaiah is juſtified, Nabaoth is revenged, the Baalites confounded, and Ahab judged. Iuſtice keepes her circuit: yea, without deferring all matters to the laſt Aſſiſes; ſhe walkes her round, and does Martiall law upon incorrigible offenders. Though the laſt day ſhall bee honoured with the full execution of Gods Iuſtice, yet it hath a dwelling in all places: in the higheſt Heavens, in the loweſt Hell, and in the midſt betweene both; Vbique habitat Iustitia. Therefore ſome make the oppoſition thus; in…vo p. 1376or be habitat Iustitia, in hoc miſericordia. Now the mercy of God ſuffers evill men to live promiſcuouſly among the good: in that new world there ſhall be a ſeparation: the Goares ſhall be driven from the Sheepe, the Tares w…ded from the wheate, the Chaffe ſinned from the Corne, the duſt and rubbiſh ſhall bee ſwept into Hell, and this new houſe ſhall be filled with nothing but righteouſneſſe.

There is no hope beyond mercy; and this is the time of it; the next is of Iuſtice. There is no hope of mercy without repentance, and this is the time of that too; the next is of judgement. All things are not in ſeaſon at all times: Repentance is now in ſeaſon: firſt, becauſe there we weep for ſin where we have done it: then becauſe there we ceaſe from ſinne, where we might ſtill continue in it. If the heart be broken now, mercy is ready to heale it: but if that day finde it obdurate, Iustice ſhall fearefully breake it. The teares we ſhed now, ſhall be dried up then: but if our eyes be dry till that day, they ſhall bee ſet a running for ever, without either eaſe or pitty. Repentance now ſeekes ſinners, and they will not entertaine it: ſinners ſhall then ſeeke repentance, and not finde it. If they could; yet in that world repentance ſhall doe them as little good without mercy, as in this world mercy will doe them without repentance. Now therefore let us embrace repentance for our ſinnes, becauſe here dwells mercy to pardon them: at that day it will be too late, for there dwells onelyonly Iuſtice to puniſh them.

3. Others by this righteouſneſſe, conceive thoſe new delights, and ſpirituall pleaſures, which ſhall fill this new world. So they would have the oppoſition to ſtand betweene the ſorrowes of the old, and ioyes of the new. This is the vale of miſeries, that the mount of bleſſedneſſe. And why ſhould not righteouſneſſe be taken for delight, as well as ſinne is put for anguiſh? Never did man finde pleaſure upon earth, like the ſweet teſtimony of an appeaſed conſcience; clenſed by the blood of the Lambe, and quieted by the preſence of the holy Ghoſt. It is a continuall feaſt: other feaſts may be ſoone broken off, as was Adonjahs; or conclude in bitterneſſe as did Belſhazzars: this is an everlaſting banket.

What meet we with in this old world, but trouble and miſery? If we travell into this little world man, we ſhall finde new diſcoveries. Let him be a world, and himſelfe will be the land, and miſery the Sea. Miſery, like the Sea, ſwells above all the hills, and reacheth to the remoteſt parts of this Earth, Man. Wee are but duſt, coagulated and kneaded into earth by teares: our matter is earth, our forme miſerie. We may have one day in ſeven a holy-day of happineſſe; but our whole weeke is miſerie. We may have a breathing of happineſſe; but our whole journy is miſerie. If there be one greenſwarth or faire medow to refreſh us, yet the greater part of our pilgrimage is rough and dirty. There may bee a dramme of honey in the brimme of the cuppe, but the maine draught is bitterneſſe. Few and evill are our dayes: few in number, and thoſe few evill in nature; not one of them named for good. Few and evill below, many and good above. Miſery is our familiar, happineſſe but a ſtranger to us. Of this worlds happineſſe, man is the Tenant, of miſery the Landlord: of happineſſe the Farmer, of miſery the Freeholder: of peace but the uſu-fructuary, of trouble the proprietary. If wee have one diſh of comfort, once in many meales; yet our continuall diet is ſorrow: My teares are my meate day and night. The deluge of calamity overflowes this humane Earth, many cubites. Of this Earth, the higheſt ground, the loftieſt hills are kings: and yet even they have not line enough to fadome this Sea, and to ſay, my miſery is but thus deepe. Hodie quoque ſu…m M…ſſah habet, & ſ… Me…ah: Bitter, bitter all. As the repining Iewes ſaid of the bread of Heaven, We ſee nothing but Manna: ſo we may juſtly ſay of the bread of Earth, the bread of affliction, wee ſee nothing but miſery. Miſery in want, miſery in abundance: in want, the miſery of murmuring and impatience: in abundance, the miſery of riot and unthankefulneſſe. Miſery in honour; pride and envie: miſery in a low eſtate, naſtineſſe and drudgery. In health miſery, miſery in ſickeneſſe: p. 1377there wantonneſſe, here painefulneſſe: in the latter men cry, O their head: in the former they might cry, O their heart. The next world beginnes with happineſſe, and with a happineſſe that never ends. Therefore wee looke for new Heavens and a new Earth, Wherein dwelleth righteouſneſſe; that we might exchange our old woes, for new pleaſures.

4. All theſe be faire expoſitions, and analogicall to the truth: they all beare a good ſenſe. But why ſhould wee not take righteouſneſſe here, in the literall acception? There dwelleth righteouſneſſe: that is, holineſſe, pureneſſe, innocency, and the perfection of goodneſſe. There dwelleth Chriſt, and hee is righteouſneſſe: The Lord our righteouſneſſe. So here is the full Antitheſis of this new world to the old. Righteouſneſſe dwells there, unrighteouſneſſe here: Here, ſinne and guiltineſſe; there grace and holineſſe: Below tranſgreſſion, ſanctification above. This world is the Orbe of ſinne, which corrupted all: that new one, the Orbe of righteouſneſſe which reſtoreth all. This is the winter wherein all things wither; that is the ſpring which revives them. The world was made good, onelyonly ſinne depraved it. Satan was honourable before ſinne, for an Angell: amiable before ſinne, for a celeſtiall intelligence: His nature was good, his diſpoſition good; but ſinne, when that came, marred all. Good was before evill; before malice charity. Decay entred by ſinne, diſhonour by ſinne, death by ſinne. Call his nameff1 Sam. 4.21.1 Sam 4:21 Ichabod, for the glory is departed. At the birth of Ichabod, ſinne; the glory is gone, the Arke of God is removed. This is a conſtant incumbent of the earth; never non-reſident, never out of buſineſſe. No place can be rid of him, no time exclude him, no action eſcape him. He crept into Heaven with an Angell, into Paradiſe with a Divell, into mans nature with the roote of that nature. Where can we deviſe to keepe it out? At home in our houſes hee is Famelicus, abroad Socius, in our Travels Conviator at our Feaſts Conviva, in our Taverns Compotor, in our beds Conſors, in our boſomes Tyrannus: ubique Inimicus. In Gods Temple ſinne will not leave us: at our prayers it will be interrupting us: It inſinuates it ſelfe into every action we doe: even our beſt is not without ſome touch of ſinne, or at leaſt ſome aſſault of ſinne. It may get into our beneficence, and hee vaine glory; Into our devotions, and be hypocriſie: Into our friendſhip, and be flattery: Into our hope, and make it ſmell of preſumption: Into our humility, and turne it into baſe dejection: Into our repentance, and worke it downe to deſperation: Into our beſt workes, and there be an opinion of merite: which is a blow with the left heele that kickes downe all our milke.

Sinne is the epidemicall diſeaſe of the world: as the Aire is a common benefit, ſo ſinne is a common miſchiefe. Other Elements know their owne Lords: for the Earth, this peece of ground is one mans, that anothers: For the Water, this Well is mine, that my neighbours: for the Fire, every man ſits by his owne harth: But the Aire is equally beneficiall to all: the Tenant hath as much Aire as the Landlord, the Foole as the Learned, the Begger as the Prince. So ſinne is a common infection.ggIam. 3.2.Jas 3:2 In many things we ſinne all. One man languiſheth of a conſumption, another labours of a fever, a third is racked with the gowte, a fourth ſwollen with the dropſie: every one hath a ſeverall diſeaſe, to bring him to the common end, death. But ſinne is the univerſall diſeaſe of all:hhRom. 5.12.Rom 5:12 Death paſſed upon all, for that all have ſinned. The ſinne of the world, is indeed a world of ſinne.

As the aſſaults of ſinne are inceſſant for continuance of time, ſo alſo innumerable for choice of place. There is no faculty of the ſoule, no member of the body, but is a ſpeeding place for ſinne; but eſpecially it aimes at the heart. Let us watch and ward every where; the one an ocular, the other a manuall, martiall, preſidiary defenſe; but eſpecially keepe the heart. The tongue is an unruly member, yet it hath fewer barres: onelyonly the teeth and the lippes are ſet to keepe in the tongue. But for the heart, there is an omni cuſtodià, and all little enough to p. 1378keepe the heart. Some men doth ſinne ſhoote in the eye, and here his arrow is uncleanneſſe: thus hee wounded Dauid in the eye, by the beauty of Bathſheba: ſome in the hand, as Gehazi; and his ſhaft was bribery: Some in the tongue, as Ananias, by lying; and this is his common artillery for tradeſmen: ſome in the gall, as Ioab; and they are all for blood; turning their embraces into embrocadoes: ſome in their foreheads; and they will carry the iiRev. 13.16.Rev 13:16marke of the beaſt to their graves: ſome in the foote, by prophaneneſſe; and they are not onelyonly ſwift to ſhed blood, but ready to trample upon all religion and goodneſſe: others in the head, with the frenzy of diſſimulation: others in the heart by covetouſneſſe; and Satan ſhall have more ſervice of them for an ounce of gold, than God ſhall have for the Kingdome of Heaven. Thus ſtandeth man in the middeſt of the aſſaults of ſinne, like the anatomized figure of him in the frontiſpice of an Almanacke: where Aries is diſcharging at his head, Taurus at his necke, cowardly Leo at his backe, Cancer is gnawing his ſtomach, Sagittarius is ſhooting at his thighes, and Piſces nibling on his toes. By this time you perceive, that this preſent world is the region of ſinne: Sinne will dwell in us, ſo long as wee dwell in theſe Tabernacles: Let us now looke upon the condition of the next.

There dwelleth righteouſneſſe:] no ſinne there, altogether righteouſneſſe. Here indeede we have ſome righteouſneſſe, but it is blended with ſinne: In the moſt regenerate Saint on Earth, there is fleſh as well as ſpirit; and it is a queſtion ſometimes, which of them ſhall get the predominance. We have a righteouſneſſe that is perfect, now; but that dwells in Heauen, in the perſon of Chriſt, and is onelyonly imputed to us. This is a juſtifying righteouſneſſe, and it is abſolute; but extra nos, without us. That ſame ſanctifying righteouſneſſe, which is intra nos, inherent to our owne perſons, is ſo unperfect, that ſinne is joyned tenant with it in our mortall body: and there is a perpetuall contention betweene them, which ſhall have the ſuperiority. They are like the land and ſea within us: the one would keepe, the other would gaine, Michael and the Dragon, in one Heaven: Caeſar and Pompey, in one Empire: Nehemiah and Samballat, in one citty: Iſaac and Iſhmael, in one family: Iacob and Eſau in one wombe: the Arke and Dagon, in one Temple: Grace and corruption, in one Chriſtian. Michael againſt the Dragon, Caeſar againſt Pompey, Nehemiah againſt Samballat, Iſaac againſt Iſhmael, Iacob againſt Eſau, the Arke againſt Dagon, Grace againſt corruption, ſhall prevaile: but Nondum, not yet. The fleſh is vulnerata, non victa; or victa, non mortua. We are ſtill mortifying it ſo faſt as we can: but it hath a Serpents tricke, to keepe the head and taile ſafe and whole. Often it bites us, and not ſeldome ſtings us: till wee are full of Saint Pauls grone,kkRom. 7.24.Rom 7:24 O wretched man that I am, who ſhall deliver mee from the body of this death? Nothing will rid it out of us, but that which riddes us out of the world, Death it ſelfe.

OnelyOnly theſe new Heavens and Earth challenge this priviledge, that there ſhall dwell righteouſneſſe without ſinne, life without paine, happineſſe without feare, and joy without ſorrow. Darkeneſſe (wee know) is compared to ſinne: Opera tenebrarum: now ſinne is as univerſally overſpread this deformed world, as darkeneſſe was over that unformed world: untill God ſaid, Let there bee light: and there was light, when as yet there was no Sun. Before the light was made, darkeneſſe was over all: afterwards, the light being formed, darkeneſſe was reduced to one place and ſeaſon, the night. This light continued for three daies unfixed: on the fourth day God created the Sunne: and then it is likely that all the former diſperſed light was gathered into that one body, and treaſured up in that great luminary the Sunne. So ſhall it bee in the recreation of this world: now grace and ſinne are ſcattered all over, as light and darkeneſſe in the twilight is confuſed throughout the Aire: it is twilight with us yet. But at the laſt day Chriſt ſhall make a ſeparation; as the waters once were gathered into the ſea, that the dry land might appeare: All darkeneſſe, all ſinne and wickedneſſe; p. 1379ſhall bee removed downe into Hell, and there bee confined, never to breake out. All light, that is, all Righteouſneſſe and holineſſe ſhall be gathered into this new Heaven and Earth, and there bee concentred for ever. There dwelleth Righteouſneſſe, and happy they that dwell with it.

Wherein dwelleth Righteouſneſſe] As Travellers that have embarqued themſelves for the diſcovery of ſome new land, unknowne, but not undeſired, purpoſing to make a plantation there; when they are once arrived in it, labour to ſatisfie themſelves of the particular commodities it affordeth: pretermitting no occaſion or convenience, but throughly examining the ſite, the aire, the fertility, the ſtrength and ſafety of it: no corner eſcapes unſearched, no pleaſure unconſidered: and finding all according to their deſire, they not onelyonly reſolve themſelves, but alſo invite their friends to dwell there. So theſe foure Sabbaths together, our meditations have beene buſie in ſurveying this new World, the Land of Promiſe, the Inheritance of the Saints, and the Habitation of Righteouſneſſe. And yet all wee have ſaid is but è Theologiâ negativâ: and indeed, What other way is there to deſcribe this future happineſſe, than by removing from it ſuch defects, as fill all temporall things with encombrances? One dayes journey more let us adde to our former diſcovery; that the glorious beauty of theſe new Heavens and Earth may both enflame our owne hearts, and kindle an holy Fire in others, to deſire it. This preſent world is troubled with three diſeaſes; a Contagion, a Conſumption, and a Palſey. The Righteouſneſſe that dwels in this new World, as it is out of the reach and danger of theſe diſtempers, ſo it is diametrally oppoſed to them. Firſt, Contagion or Infection, as in the peſtilent Fever, is full of ſpots: but Righteouſneſſe is moſt pure. Secondly, the Conſumption is a pining away, and languiſhing into death: butllWiſd. 1.15.Wis 1:15 Righteouſneſſe is immortall. Thirdly, the Palſey is a ſhaking griefe; they that are troubled with it, can hold nothing ſteddily: but Righteouſneſſe is conſtant, inflexible, unalterable, and endures for ever. Thus by the preſent ſickneſſe of the old world, wee may gueſſe of the death of the new

1. This world is infected, yea, infection it ſelfe. Take it metaphorically, and what finde we in it but infection? Our evill deeds infect by their example: our evill words infect, by their perſuaſion: our lookes infect, by their allurement: wee breathe nothing but infection. Materially, this earth ſoiles us: in Summer wee are ſoiled with duſt, in Winter with dirt. Theſe bee thoſe Inquinamenta mundi, which wee are evermore rubbing, or bruſhing, or waſhing, or wiping off. There is nothing in this lower region, but it is ſubject to ſoile: the very earth it ſelfe is a ſoile: our land wee call the ſoile; How can it then but ſoile us? Nothing undefiled below: what ever it is, where ever it is, it muſt needs ſavour of the nature of the ſoile. All foule, all blemiſhed here: but in that new World dwels Righteouſneſſe; a pure and ſincere being, without any forraine mixture:mm1 Per. 1.4. an Inheritance undefiled, not capable of defilement. Nothing can come in to ſoile it.nnRev. 21.27.Rev 21:27 Into that Citie ſhall enter no uncleane thing: all uncleanneſſe ſhall bee kept out for ever. Wee would have all things cleane here below; wee cannot: wee deſire to have cleane houſes, cleane waies, cleane diet, and cleane apparell. O how ſweet will it be to dwell with Righteouſneſſe in thoſe new Heavens, where all things are cleane! Chryſtals and Diamonds, nay the Firmament and Stars be not now ſo pure. That ſame Galaxie or milken way, a bright circle of the Skie, which the Poets imagined to be a walke for their gods and goddeſſes in Summer evenings; but Philoſophy better ſaies, is cauſed by the reflection of ſtarres: it is but wan and duskiſh in compariſon of the diaphanous clarity of all things in this new Kingdome.

2. This World is in a Conſumption; the vitall parts of it are corrupted. The beſt eſtate of things doth not hold long: and if the ſubſtance remaines, yet the luſtre is gone: and the firſt ſymptome or degree to a Conſumption in a p. 1380man, is the loſing of his colour.ooEſay 40.6.Isa 40:6 The glory of all fleſh is but as the flower of the graſſe: Graſſe, that's for the ſubſtance; Flower, that's the beautie of it. The Graſſe it ſelfe laſts not long, but the Flower of the Graſſe, nothing ſo long as the Graſſe it ſelfe. Helen outlived her faireneſſe, David his ſtrength. Let no blaſting change the flower, no canker eate it, no beaſt tread it downe with his foot; yet of it ſelfe will it fall off, and leave the ſtalke ſtanding. The Roſe will marcere, and the Violet livere, of themſelves; though no violence bee done to them: the one will fade, the other waxe pale and wanne. A flouriſhing eſtate is not kept long; either by the flowers that are worne, or by us that weare them. Were the things of this World cleane, yet take them at their beſt, they are fading. Every yeere flowers and leaves too fall off; till the Spring comes and revives them. Of many things the ſubſtances themſelves fade; and of this fading wee all complaine. Or if they fade not of themſelves, to us they doe. We are hungry, and we eate; yet even that fades; and we are as weary of our fulneſſe, as wee were of our faſting. We are weary, and we reſt; yet even that fades; and we grow as weary of our reſt, as ever we were of our wearineſſe.

There is a melting tabe upon all temporarie things: but Righteoneſſe, the houſholdſtuffe of this new Manſion, knowes no Conſumption. Decay and death are the effects of ſinne: Above there is no ſinne, therefore no decay: no decay, therefore no death. The Roſes and flowers that make up the garland of Righteouſneſſe, never can wither: The Pearles and Diamonds, and ſtones more precious, ſet in thatpp2 Tim. 4.8.2 Tim 4:8 Crowne of Righteouſneſſe, can never be fullied. The ſongs of that triumph never ceaſe. There is an eternall Spring; and as the glory is new to us at firſt, ſo old it cannot waxe: it ſhall bee new for ever. As the ſhewes made for the glory and ſtate of ſome ſolemne day, are firſt ſeene of vulgar eyes, before they arrive at their ſight for whom they were ordained. So the honour and bravery of this Earth is more in the ſpectators, than in the ſpectacle; more in the lookers on, than in the perſons that weare it. Say they are gallant ſhewes, yet but ſhewes, tranſient things, Pageants wherewith the eye is ſoone glutted. After three or foure times beholding them, they grow old and ſtale, and wee looke upon them with an idle and careleſſe eye. But the glory of theſe new Heavens, the ſplendor of Righteouſneſſe, thoſe true and ſubſtantiall honours, as they are ever permanent, ſo they are ever new: as they are never fading, ſo never cloying: there is infinite variety, ſatiety none at all. Of vanity wee ſoone ſurfet grow weary and lothe it: but the joyes of Righteouſneſſe will be as everlaſting in our deſires, as they are in their owne ſweetneſſe.

3. The things of this World are taken with a Palſey; ſo ſhaking, that their joints cannot hold together. There is nothing certaine, nothing ſteddy: nor can we bee more certaine of any thing among them, than of the uncertainty of them. They tumble daily from man to man: one mans inheritance ſhakes into another mans purchaſe. From them that have riches, to them that are covetous, there is a continuall ſhaking. Much wealth is eſcheated for want of heires; or confiſcated for ſome offences; or rioted and made away by unthriftineſſe; or conſumed with Fire, or drowned with Water: many a faire patrimony fals to the ground. Seges ubi Troia; yea, ubi oppidum, aqua. Or if riches bee not taken from us, yet wee are taken from them; which comes all to one paſſe. The choice is not great, whether I loſe my ſervant, or my ſervant loſeth me: either way he may be maſterleſſe, and I without a ſervant. Such a Palſey poſſeſſeth all ſecular things! Doe we not finde it true by proofe daily? When we feele the pulſe of nature, by the hand of time, doe wee not complaine that it is ſicke of a Palſey? Yet even in this unfaithfulneſſe of the creatures, there is a kinde of faithfulneſſe to us: they are our friends, in telling us their owne fickleneſſe. As the Mechanicke that had a parcell of rich ſtuffe delivered to him, to make up a curious garment; told his Cuſtomer plainely, that for a ſmall matter given him p. 1381in courteſie, he would ſave him a great deale of monie: Put it to another, quoth hee, that hath more skill; for if you truſt mee with the making of it, I ſhall certainely ſpoile it. So when wee are about to place our confidence in worldly things; they tell us really, experimentally, the downe-right truth: Wee are fickle creatures, and have paralyticke and trembling hands, that can hold nothing ſteddily for you: Set your mindes upon heavenly things: they are conſtant to you. Truſt us with nothing, but what you give for loſt, and meane to bee deceived of: This is plaine dealing. Not unto us, ſay they, not unto us, but to the Lord give your hearts and confidence.qq1 Tim. 6.17.1 Tim 6:17 Charge them that are rich in this world, that they put not their trust in uncertaine riches. Not onelyonly doth God charge Paul, to charge Timothy to charge us; but even the creatures themſelves doe charge us, not to put our truſt in their unſtableneſſe. They will not ſuffer us to ſet up our reſt in them; not in any thing below: but they force us upon the Creatour of all; who hath provided an Inheritance for us, out of all danger; whereof we ſhall never bee diſſeized: Gold that ſhall never bee embaſed by any bad mixture: a Crowne without cares, without rivals, without envie, without end: There is a Treaſure worth our heatrs.

It is an Inheritance, and all ſhall inherite; yet without prejudice to the right Heire; Chriſt. There ſhall be no wrong done, by Him to us, or by us to Him. Earthly inheritances are divided oftentimes with much inequality: and the priviledge of Primogeniture ſtretcheth farther in many places, than it did among the ancient Iewes: ſo that Minor ſervit majori. One carries it from all, and the reſt goe without: or, if they hauehave any ſhare, the patrimony of the eldeſt by ſo much is the leſſe. In this new World it is not ſo: all the ſonnes of God are heires, none underlings: and not heires under wardſhip and hope, but poſſeſſive inheritors: and not inheritors of a ſmall pittance of land, but of a Kingdome: and that not of a temporary kingdome, ſubject to domeſticall treaſons, or forrain invaſions: no murmuring, no conſpiracy, no mutiny ſhall diſturbe this Kingdome. There may bee diſpar gloria ſingulorum, yet there is communis laetitia omnium. All ſhall have the ſame glory, though not the ſame degree of glory.August. It is of the nature of light, and ſuch ſpirituall things; which he Omnibus una, and Singulis tota. So it is in ſounds and ſmells: Let there bee a thouſand together, when the bels ring; and they heare all alike. Let there bee multitudes in a garden of flowers, and every one ſmels as much ſweetneſſe, as if there were no more but himſelfe. There is but one Heaven, and what roome ſoever wee have in it, wee ſhall finde peace without trouble, joy without ſorrow, glory without envie, and pleaſure without end.

1. For the application! If we would dwell with Righteouſneſſe, firſt, let Righteouſneſſe dwell with us: if we with that in the new World, that with us in the old. Many would dwell in Heaven, but they have no minde to Righteouſneſſe. We have three lives: Vitae, here; Famae, when we are dead: and Gloriae, in Heaven: but there is a fourth, which is the life of all theſe lives; Iustitiae, the life of grace and Righteouſneſſe: without which, not onelyonly our bodies ſhall rot in the duſt, but even our memories ſhall ſtinke above ground, and our ſoules periſh in the loweſt pit. Righteouſneſſe is life indeed. But doth Righteouſneſſe dwell with us? Where, O where ſhall wee finde it? If wee looke for it in the county; there it is ignorance and ſuperſtition: If in the city, there it is fraud and oppreſſion: If in the Court, there it is pride and affectation. But you will ſay, it dwels in our hearts: Who can tell that? In mens lives wee doe not ſee it; onelyonly in their lips we heare it. So then Righteouſneſſe is hard driven for habitation; when it can bee admitted no farther than the mouth, and have no other dwelling than in the lips. Into the chamber of our hearts it may not come: in the hall of converſation it is not ſeene: onelyonly we allow it a little reſidence in the doore of our lips: a lip-righteouſneſſe; that's all. It is in many mens courſes or lives, as p. 1382in ſome diſcourſes or treatiſes: wee can ſee no fruit for leaves, nor matter for words. But I remember what anſwer a Stateſman made to a frivolous petition: I may divide, ſaith he, your petition into two parts; Matter and Words: now your matter is naught; and with me, aſſure your ſelfe, your words ſhall not carry it. There bee two things reſpectible in a Chriſtian; his Life, and his Profeſſion: and if his life bee naught, let him never thinke that his profeſſion ſhall carry it out with God.

rrPſal. 24.3, &c.Ps 24:3Who ſhall aſcend into the Hill of the Lord, or who ſhall ſtand in his holy place? Hee that hath cleane hands, and a pure heart, &c. Hee ſhall receive a bleſsing from the Lord, and righteouſneſſe from the God of his ſalvation. We muſt get Righteouſneſſe to dwell with us, or never looke to dwell with Righteouſneſſe. If we doe not entertaine it here, it will reject us there.ſſPſal. 85.11.Ps 85:11 When Mercy and Truth have met together; and Righteouſneſſe and peace have kiſſed each other. Then ſhall Truth ſpring out of the earth, and Righteouſneſſe ſhall looke downe from Heaven. But alas, Terras Astraea reliquit: thoſe holy-daies be gone: wee are nothing leſſe than righteous. When we reade the Volumes of the Fathers, wee would thinke they did nothing elſe but write: when wee conſider their devotions, wee might thinke they did nothing elſe but pray. But comming to theſe our daies, and marking the backes of men and women, wee may well thinke they ſtudy nothing but pride: obſerving their full tables, that they minde nothing but exceſſe and intemperance: looking upon their lives, that they regard nothing but ſinnes: and minde no ſuch thing as Righteouſneſſe.

2. The hope of this future life ſweetens all the bitterneſſe of the preſent. There is nothing that ſo troubles a good heart, as ſinne: To bee rid of ſinne, it holds a great happineſſe. All the epithites and attributes of this world, cannot make up ſo full a grievance, as this one; that it is ſinfull. When we have called it, as it is, a vaine world, a falſe world, an unquiet world, a miſerable world; one would thinke wee had ſaid enough to diſgrace it, and to make it loathed. But they all come ſhort of this; a ſinfull world, a wicked world: when wee have ſaid that, wee have indeed hit it right: that alone is ſufficient to make it deteſtable. Let us examine our owne hearts, if ever one drop of remorſe hath entred into them; whether wee would not have given all the world, yea, even our owne life, to bee ſure of the forgiveneſſe of one ſinne that troubles us. And yet that being forgiven, and our heavenly Father pacified by the blood of his Sonne, drying up our penitent teares with the beames of merciemercy; after all this, wee are apt to fall into new ſinne, and againe to trouble Heaven and Earth. O what peace can there bee in the region of ſinne? But in this new World there ſhall dwell Righteouſneſſe; and her inſeparable companions, Peace, Ioy, Glory, Happineſſe, and eternall Life. Come ye bleſſed of my Father, inherite the Kingdome prepared for you: The hearing of which words in the the end, ſhall make us bleſſed without end. Amen.