soften and quicken the dead hearts of men which lye a sleepe in this extreeme miserie and bondage All vnder the curse are vnder death and vnder the Prince of death Rom. 5.12.11.32 Heb. 2.14.15 All without Christ are vnder the curse Gal. 3.10 therefore all without Christ are vnder the Prince of death All vncleane people are in league and communion with vncleane spirits Mat. 12.13 All without Christ are vncleane Iob. 14.4 15.14.15 therefore all without Christ are in communion with vncleane spirits Quest 31. Now to conclude this point I pray you tell vs wherefore doth the Lord suffer Sathan thus to tyrannize and rage in this world Ans The Lord permits euill spirits in this world First for the manifestation of his great iustice and wrath vppon the vessels of wrath prepared to destruction Rom. 9. for these God plagues many waies in this life by wicked spirits Exod. 7.8.9 Chapters Secondly They are sent often to chasten and to humble Gods Children for the manifestation of his loue and mercie vpon the vessels of glory whom hee vouchsafeth to redeeme from this bondage by his Sonne Iesus Christ who sets them free to praise his mercie for euer Iohn 3.16 1. Iohn 3.8 Iohn 8.32.34 2. Cor. 12.4.5 Thirdly that we might euer consider and looke well to our standing in this world for that wee bee in warfare and in pilgrimage 1. Cor. 10 13. if we intend therefore to make our abiding here God will stir vp the instruments of his wrath to awaken vs let vs then stand fast and be watchfull Eph. 6.12.13 Quest 32. Now let vs heare what is the second great and generall euill which is common to all the posteritie of Adam before they be redeemed by grace in Iesus Christ Ans The second euill which followed the apostacie of Adam and hath possest all his progenie is originall sinne and the corruption of nature The regiment of sinne wherby all men liuing are come vnder the dominion of sinne and that saying of the Apostle Rom. 5.21 Sinne hath raigned vnto death is true of all the sonnes and daughters of Adam before grace raigne in them by righteousnesse vnto eternall life through Iesus Christ our Lord. That our naturall corruption is hereditarie and hath infected all Adams progenie is very euident by this Scripture Like as al debt binds the debtour to inprisonment wher there is no paymēt to the creditor so sin binds vs vnto death as to a prison when there is no satisfaction for sinne Rom. 5.12.13.14 Wherefore as by one man Sinne entred into the world and death by sinne and so death went ouer all men by him in whom all men haue sinned For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no law But death raigned from Adam to Moyses euen ouer them also that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come In these verses and the rest of the Chapter obserue well these comparisons First by Adam came sinne By Christ comes righteousnesse Secondly by sinne came death by righteousnesse comes life Thirdly Adams sinne went ouer all Christs righteousnes is imputed to all beleeuers Fourthly Death raignes ouer all Adams Sonnes before grace life is graunted freely to all the adopted Sonnes of God Quest 33. First I pray you tell mee what names giues the Scripture to this naturall corruption which the learned diuines call originall sinne Ans First it is called that Sinne. Rom. 5.12 that is the hereditarie euill Secondly That Sinne that dwelleth in vs. Rom. 7.17 for that no sinne so continueth in the beleeuer as this doth to the day of death therefore it is called Heb. 12.1 that Sinne that hangeth so fast on Thirdly The Law of the members because it hath all members and parts of our body at commaund before grace to obey it and to bee ruled by it as by a Law Rom. 7.23 Fourthly it is called often concupiscence or lust Rom. 7.7 Iames. 1.14.15 beecause it is the mother of all vncleane motions and lusts in vs. Fiftly The old man Rom. 6.6 so hee cals the whole masse of our corruption Sixtly the flesh beecause this rebellion so much appeares in the outward parts Gal. 5.17 Eph. 2.3 Quest 34. Many there are which denie that there is such a dangerous corruption in our nature for the Papists say it hath not the very nature of sin but is a froth and hath some appearance of sinne The Pelagions say there came no such sinne from Adam by generation or naturall propagation but by imitation the Anabaptists say that since Christs incarnation there was neuer any one borne in sinne Ans It is very cleere by the light of Gods word that there dwelleth in our nature a contagious infection which wee haue by propagation from our Parents These Scriptures yeelde a pregnant proofe which cannot bee gainesayd Moses saith Gen. 6.3.5 8.21 The imaginations of mans hart are euill from his youth here the Lord condemneth our very nature as euill assuring vs it hath a secret poyson in it Dauids testimonie Psal 51.7 Behold I was brought forth in iniquitie and in sinne did my mother conceiue mee Iob condemneth our nature as poysoned and infected when hee saith Chap. 14.4 15.14.15 Who can bring a cleane thing out of filthinesse or vncleane and againe What is man that he should be clean and he that is borne of a woman that he should be iust Paul saith our very nature is poisoned accursed when he saith wee are all by nature the children of wrath Ep. 2.3 Ro. 7.18 for I know that in mee that is in my flesh dwelleth no good thing Lastly this holy Apostle to the Romaines 5.12 sheweth plainely how sinne came into our nature by propagation and 7. Chapter how it dwels in our nature euen in the state of grace fighting against Gods Law and holy spirit in the regenerate during this present life Quest 35. Now describe this sinne plainly according to the Scriptures Definit Ans Originall sinne is that naturall corruption which is come into the world by the apostacie of our first parents deriued from them by natural propagation into all mankind infecting and poysoning all parts of men so as before grace and regeneration he hath no strength to moue or incline to any good but to euill onely and thereby also hee is subiect to the first and second death till hee bee freed by grace and faith in Iesus Christ Quest 36. The Apostle also addeth in the 5. Chapter to the Romaines ver 14. that death also raigneth is not this a third and euill consequent Ans There are many euils haue followed Adams fall and accompanied our corruption which we haue from him but these two before named are principally to be noted for they cause all the rest Death raignes beecause of that sinne which dwelleth in vs. These bee three terrible kings or Tyrants rather
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
all the workers of iniquitie shall bee for euer damned to hell The Prophet Esay also speaking of a second and renued estate of the Church alleadgeth such things as can neuer in mans reason bee applied to this world till it bee changed As Esa 11. ver 6. The Wolfe shall dwell with the Lambe and the Leopard shall lye with the Kidde And the Calfe the Lyon and the fat beasts together and the little Child shall lead them ver 7. And the Cow shall feede with the Beare their young ones shall lye together and the Lyon shall eat straw like the Bullocke ver 8. And the sucking child shall play vpon the hole of the Aspe and the weaned child shall put his hand vpon the nest of the Cockatrice ver 9. Then none shall hurt or destroy in the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea ver 10. And in that day the roote of Ishay which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious How can this eyther bee expounded of another estate then of this earth after the later day for till the later day I am sure this neuer was nor neuer will be Ans First of all the Prophet Dauid speaking in the forenamed Psalme of the generall estate of good and euill men as of two particular persons describeth by many comparisons the different ends and issues of one and other And I will shew you that it neuer entered into his head or that he dreamed of an earthly habitation after the later day but vnder the title of the lands inheritance of dwelling for euermore of possessing the earth hee meant according to the vse of all the Prophets the accomplishment of the Lords promises to his people Israell for the rooting out of the Philistines and other wicked people For so it pleased God to entise and draw vnto him that infant-church by worldly promises vntill they grew to bee more perfect by the reuelation of Iesus Christ Dauid Psalme 15.24 calleth the estate of saluation an ascending and inheriting the holy hill for whither the soule goeth after the first dissolution thether also shall the body ascend but I trust that there is no man in Christendome so paganlike minded that he date beleeue or once conceiue so much as a thought that the soules of men wander vpon the earth after their departure out of the body and if they doe let the Parable of the rich man and Lazarus confute them And surely the Prophet doth prophecie of the kingdome of Christ in this world before the later day for immediately before in the sixt verse hee speaketh of his incarnation in the flesh and ofspring of Ishai the father of Dauid and of his annointing by the holy Ghost wherby he should rule and gouerne his Church and immediately after he prophecieth the calling of the Iewes and their collection from the foure quarters of the world and that they shall raigne ouer the children of Ammon which they shall not after the later day and therefore that place of Scripture cannot bee applyed fitly to the state of the Elect after the later day But is an Allegorie of their peace after ther returne if so be they would cleaue to the Messias and not bee Infidels denying his person and not caring for all his promises otherwise for their faith and full confidence in God and for their affinitie with Christ in the flesh they should haue seene an end of all hostilitie in the world so that no more a man should striue with his brother nor beast with beast nor any of them against mankinde but all should bee obedient to men as to their Lord which was the estate of Adam in Paradise and this place of the Prophet Esay doth liuely set out vnto vs the louing condition of men and beasts one with other before the time that the Serpent beguiled our first parents And to returne to your first speech in your obiection that it would bee more comfortable to vs to bee righted in this world and here to raigne where we haue endured all misery I answer and say alas what ioy shall ther be to a soule which is fetched downe from heauen to dwell in the earth againe Would it haue beene any comfort for Ieroboam after he was king of Israel to haue gone back againe into Egipt and raigned there like a Lord and whether were it better to bee a king among Angels in heauen or to bee a commaunder and Lord among beasts of the earth Then I will conclude that as Abraham would not let Lazarus goe forth of his bosome into the world againe no not to preach repentance to sinners then much more shall not any of the Saints eyther in body or soule come againe after the later day to haue their owne particular glory vpon this earth refined So then it being cleare that wee shall goe immediately to heauen after the later day and not remaine here vpon earth for which cause those which shall be then aliue shall be taken vp into the ayre to meet with Christ I will conclude that this place of which wee neuer heard euill word ought to bee as the strongest motiue to straine and striue both body and soule for the attaining thereof For if Dauid had rather abide in the courts of the Lords house which was the temple at Ierusalem one day then in any other place a thousand surely one houre in heauen shall bee better then a thousand yeares of pleasure and glory heare vpon the earth For the sight of Christs glory in infirmitie I meane Peter and Iohn saw him transfigured in the mount Mat. 17. made them to forget themselues their wiues children meate drinke and returne home againe and to desire to dwell with Christ transfigured and Moses and Elias Much more therfore shall the sight of Christ in perfect glory and when wee also shall appeare with him in glory engender in vs ten thousand times more ioy and delight then we can haue in earth except heauen and all the hosts both of the Trinitie Angels and all Saints come downe from heauen for to dwell in the earth and therefore I firmely beleeue that wee shall bee in heauen and not vpon earth after the last iudgement Quest 55. Now then you haue perswaded mee in the place of the Sanits glory tell mee also the conditions of that life or so much as God hath recorded in his word and the Diuines haue obserued thereof according to your knowlegde Ans It is certaine that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heauen after the resurrection for the Apostle witnesseth that the eye hath not seene the eare hath not heard and it neuer entred into the heart of man the ioyes that are ordained and laid vp for vs in heauen and yet the seuerall names giuen
what the Lord requireth in this law and first what this word Saboth signifieth Ans First as beefore I said this name doth properly belong to the seauenth day because of Gods rest in the creation and the rest then commanded to Gods people Gen. 2.1.2.3 on the seauenth day Secondly vnder the Law it signifieth other feasts commanded of God wherin the people rested as on the seauenth day Leu. 16.31 Thirdly sometimes it is taken for first weekely Saboth the seauenth daie secondlie the monthly Saboth the first daie of the month thirdly the Saboth of yeers euery seauenth yeere And fiftie which was their Iubil for the which they counted seauen times seauen yeares which makes fortie nine yeares and the next after which is the fiftieth was their Saboth fourthly the great Saboth and this was when the pasouer fell on the Saboth day as when Christ suffered Iohn 19.31 Fiftly the word signifieth a resting from the works of the flesh to bring forth the fruits of the spirit Heb. 4.8.9.10 which begins in this life but is perfected in heauen Sixtly it is taken generallie for all the seruice of God Ezech. 20.13 my Sabothes haue they greatly polluted The first signification literally agreeth with this Law now then first this very word teacheth vs that men should rest this daie and wee can no more take away rest from it then alter the name and nature Exod. 31.15.35.2 and that this rest is no idle rest appeareth Exod. 16.23 To morrow is the rest of the holy Saboth The Reasons wherefore God requires our rest from all our workes on the Saboth are these That men must rest on the Saboth and wherefore First the cheefest cause of this rest is that wee might wholy attend vpon Gods worship this day for that the seruice of this day requires a whole man The affaires of this life are two distinct things wee can neuer well intend the one but when wee rest from the other for let a man on the Saboth what hee can sequester himselfe from the ordinarie workes of his calling yet shall hee finde himselfe without speciall preparation and sanctification maruelous vnapt to performe the duties of the Saboth Secondly wee may truelie and cleerely shew it thus From Adams example If Adam in that state of glorie and innocencie had need of this rest that hee might the more freely giue his soule and bodie and applie himselfe to God on this daie and to the holie exercises of religion then much more wee in this state of corruption The third reason may be this for the retaining of health For health for when wee doe seriouslie exercise the minde in hearing praier and meditation the bodie must haue rest Adam had no neede of any such refreshing for he labored without wearinesse yet that his minde might more intend his holy exercises hee was commanded to rest from all his works Gen. 3.19 This reason is pointed at Deut. 5.14 saying that thy man-seruant may rest as well as thou Quest 104. But some thinke this rest of the Saboth was but ceremoniall seruing the Iewes onelie to put them in minde of their freedome from the Egiptian bondage and that they must rest from sinne and so come to euerlasting rest For the Apostle numbreth it with other ceremonies taxing the Galathians in these words Gal. 4.10 yee turne againe to impotent and begerly rudiments Yee obserue dayes as the Saboths and months as the new Moones the first and seauenth month Times as the feast of Easter Whitsontide Tabernacle Yeares as the seauenth and fitieth The Law partly morall and partly ceremoniall Ans Wee answere that the Law concerning the Saboth is partly ceremoniall partlie morall Wheras the Saboth had this vse vnto the Iewes to put them in minde of their freedome and rest by Christ we answere with the Apostle Col. 2.16.17 that in this respect it might bee a shadowe and so is abolished at the comming of Christ next whereas it was commaunded the seauenth daie from the creation of the world for this cause also it may bee said to bee ceremoniall for that the Apostles changeth the seauenth daie into the eight as they were commanded no doubt and taught by the holie Ghost But in that it was a set time appointed and consecrate of God himselfe for his publike worship and seruice in this respect it must bee accepted as Gods morall Law to bind the Gentiles as well as the Iewes for euer Reasons to proue the fourth Law concerning the Saboth to be morall are these Saboth before the Law First it was obserued and kept religiously in the Church two thousand yeeres before the ceremonies of the Iewes began and hath now continued one thousand and six hundred since they ended Secondly there are tenne speciall words Deut. 10. ver 4. or tenne speciall branches of the morall Law or of that couenant which God made with his people in Sinai But if yee take away this fourth Law ye haue but nine left Adams Saboth Thirdlie we saie If Adam in his excellencie had neede of this daie Gen 2.1.2 much more we for if the seruice of this daie was a testimonie of Gods image in him and a speciall meanes to preserue the same it cannot bee but this commandement also must bee needfull for vs for the repairing and recouering of that excellencie by Christ which we lost in Adam Apostles Lords day Fourthlie the Apostles in taking this daie and giuing for it the name of the Lords daie Reue. 1.10 beeing beefore called the Saboth and ordaining publike exercises for it do manifestly shew the necessitie of it and the equitie that it must bee perpetuall and religiously obserued Fiftly and lastly wee may reason as a godly man against the Papists thus They say the second Commandement against Images is but ceremoniall hee answereth so long as wee finde our nature so prone to set vp an Image to represent God by it and to worship God beefore it so long let that bee a morall Law to humble vs In like maner may we say of the Saboth So long as wee feele our corruption so to fight against the religious obseruation of the Saboth and so prone to prophane it so long let vs also acknowledge it a speciall Law to binde our vnbridled affections but wee shall finde a perpetuitie in the one therefore there must bee the like perpetuitie in the other Sixtlie this day is a great and glorious day by many arguments of excellencie first the first day of the world Secondly the first day of the manna Thirdly the daie of Christs Natiuitie and Baptisme as some thinke and of his resurrection as all agree Fourthlie the day the holie Ghost descended Fiftlie the day the children of Israell passed ouer the red Sea Sixtlie the daie when Aaron and his sonnes receiued their consecration Psal 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it Quest 105. Now hauing thus farre taken
that * That they may prolong thy daies thy daies may be prolonged vpon a That Land the Land which the Lord thy God shall giue thee Question 107. NOw wee bee come to the second Table tell me what is the princiall scope and summe of these Lawes following Answere First like as the first Table principally respecteth the seruice and worship of God so the second Table specially concerneth the preseruation of the Church and people of God and the good of the common wealth Secondly the summe of both our Lord Christ hath giuen vs. Mat. 22.37.38.39 Thou shalt loue the Lord thy God Rom. 13 8.9.10 with all thine heart with all thy soule and with all thy minde this is the first and the great commandement That is the breefe summe of the first Table And the second is like vnto this thou shalt loue thy neighbour as thy selfe This is the summe also of the second Table And these two Tables are not without cause said to be like the one the other first for that they proceed both from one Lord secondly for that both respect Gods worship and glorie the first immediately the second mediately Amor Dei amorem proximi generat thirdly for that the obedience of the one the other is inseparable the second respecting the first as the effect doth the cause fourthly for that the transgression and disobedience of both haue like punishments temporall and eternall Quest 108. Let mee heare what drift and parts and sense is of the fift Law Ans First the end of this Law is that with all reuerence and regard we preserue the dignitie and honor of our neighbour that is of all such as God hath set ouer vs as superiours and a religious care and gouernment of inferiours beeing well assured that where the duties of superiours and inferiours are neglected there can neither religion nor vertue nor any good thing prosper Secondly this Commandement hath two parts the one the Law it selfe where consider first who be to be honoured father mother that is all superiours secondly how and in what measure superiours must bee reuerenced Honour thirdly Sense who must honour children that is all inferiours the other confirmation that they may prolong thy dayes c. Honour by this word are vnderstood all duties of loue a Deut. 21.18 subiection b Leu. 20.9 reuerence feare and c Mat. 15.4 1. Tim. 5.17 thankfullnesse with all religious respect and regard for the preseruation of the dignitie and estimation of all such as are set ouer vs. Father and Mother By these words wee vnderstand first our naturall d Eph. 6.1 parents which haue beene the instruments of Gods prouidence to bring vs forth into the stage and theater of this life This gouernment and dignitie of parents is first to be respected first because we be bound hereunto by most bands of loue nature secondly because the gouernement of Parents is most auncient and the rule of all other gouernmēts thirdly because god would haue all superiors to beare the affection of Parents towards all their inferiours Secondly the Church is a speciall mother for vs on earth whose honour wee must tenderly respect for hee that despiseth her God reiecteth him and must account him as a Publican Mat. 18.17 Es 49.23 Gen 20.2 2. Kin. 5.13 Gen. 45.8 and wee vnderstand here Kings and Queens the nurcing fathers the nurcing mothers of gods Church and people Thirdly all Gouernours and such as beare rule for the good of the Church Fourthly all Gods true ministers and faithful teachers of Gods holy word 2. King 2.12 13. cha 14. 1. Cor. 4.15 Iob. 29.16 Fiftly all Gardinars to whom the wardship of children after the death of their parents is committed Sixtly the maisters and teachers of all arts liberall and mechanicall of all faculties needefull for the common wealth Seauenthly and lastly all the aged which as fathers can help vs with councell and experience Mother Shee may not bee neglected but all duties of honour done vnto her notwithstanding her weaknesse sex and all her infirmities beecause naturall corruption doth soone break forth into contempt and rebellion against the mother therefore the Lord hath made speciall mention of the mother in this Law Prou. 1.8 Eccle. 3.3.4 and 7.27 calling vs to a speciall reuerend regard of her often in his word Prou. 23.22 Obey thy father that hath begotten thee and despise not thy mother when she is old Now if we aske a reason wherefore all inferiours are thus bound of God to yeeld this honour to their superiours the cause is manifest The Lord himselfe doth inuest them with his honour they sit all ouer vs as Gods vicegerents and in euery one of them wee must euer consider that Gods blessed image is set before our eyes first in the naturall parents wee behold Gods tender affection towards vs secondly in the Princes and Rulers we finde a certaine image of the maiestie and glory of God thirdly in aged men ye haue the picture of Gods eternitie Fourthly in a wise man the image of Gods wisedome shineth before our eyes That they may prolong thy dayes Parents are said to prolong life because they be the instruments of Gods prouidence hereunto They may truely bee sayde vnder God to prolonge the life of their children first by their good education and instruction specially in Gods holy worship and seruice when they bee young secondly by their wise gouernement when they come to riper yeares thirdly by giuing them some lawfull calling and honest meanes for their maintenance when they come to age Fourthly by their continuall blessing of them and of all meanes for their good by recommending them continually vnto God in prayer Thy dayes on the Land which the Lord thy God giueth thee This is that speciall promise noted by the Apostle Iust I.C. lib. 2. cap. 8. ser 37. Eph. 6.1.2 and expounded thus That it may goe well with thee and that thou maist liue long on earth godly children haue the promises both of this life and of that which is to come 1. Tim. 4.8 and contrarilie the fearefull threatning of God is often verified of rebellious children Prou. 30.17 The eye that mocketh his father and despiseth the instructions of his mother let the Rauens of the valley pick it out and the young Eagles eat him Quest 108. This Commandement is affirmatiue rehearse the general duties or signes of honour and reuerence which all men are bound to yeeld to all superiours or common to all superiours Gen. 50.18 Ans They are these following First to rise vp and to stand before them when they sit Le. 19.32 Thou shalt rise vp before the hore head and honour the person of the old man and dread thy God I am the Lord. Secondly to rise vp to meete them when they draw neer This wee see in Abraham to the Angels whom hee receiued and reuerenced as most holy Fathers Gen. 18.2
the power and infection of it in vs. The act of Christs death is past but the vertue and power thereof endureth for euer When we haue grace to denie our selues and to put our trust in Christ and by faith hold him fast in our hearts then as Christ himselfe by the power of his God-head ouercame death hell and damnation in himselfe so shall wee by the same power of his God-head and grace dwelling in vs. Eph. 3.20 Gal. 2.21.2 Cor. 13.5 crucifie the flesh with the affections and lusts thereof Gal. 5.25.26 Ninthly the death of Christ ought to bee to all impenitent sinners the greatest motiue to moue them and turne them vnto Christ and to humble them because they haue peirced him by their sinnes This I say ought to cause them to mourne for him as the Prophet Zacharie speaketh Chap. 12.10 whom euen they themselues and not the Iewes haue wounded Esay 53. wherefore if this moue them not their case is dangerous Tenthly be ready if thou beest a beleeuer to lay downe thy life for Christ if neede so require as hee hath done for thee and to dye rather then to doe any thing which thou knowest manifestly to bee contrary to his will of this mind were all the Martyrs and faithfull people of God in all ages Eleauenthly furthermore speciall instructions if it bee doubted what the alter was whereon Christ offred his sacrifice because the Priests auouch it to bee the Crosse I beleeue rather that Christ himselfe was the Priest the Sacrifice and the Alter the Sacrifice as hee is man the Priest as hee is both God and man the Alter as hee is God for the propertie of an Alter is to sanctifie the Sacrifice as Chirst saith Mat. 23.9 Now Christ as hee was God sanctifieth himselfe as hee was man Ioh. 17.19 for their sakes sanctifie I my selfe and this hee did first by setting apart his manhood to bee a Sacrifice vnto his Father for our sinnes Secondly by giuing vnto this Sacrifice merit and efficacie to bee a meritorious sacrifice wherefore the wodde crosse was not his Altar as Papists haue imagined Twelftly the Prophet Haggai saith that the second temple built by Zerubbabel was nothing in beautie vnto the first which was built by Salomon for it wanted fiue things which the first Temple had first the appearing and presence of God at the mercie seate betweene the two Cherubins Secondly the vrim and thummim on the brestplate of the high Priest Thirdly the inspiration of the holy Ghost vpon extraordinarie Prophets Fourthly the Arke of the couenant which was lost in the captiuitie Fiftly fire from heauen to burne their Sacrifices And yet notwithstanding all this losse the same Prophet in the same Chapter the tenth verse following assureth that the glorie of the last house shall bee greater then the first because the Sacrifice of Christ at his comming should giue glory and dignitie to it and for that his presence preaching and teaching in it gaue it more glory then the former fiue speciall graces and gifts of God did or could giue vnto the first temple Quest 38. The Apostle saith that Christ triumphed ouer his enemies on the Crosse Col. 2.14.15 I pray you how may that appeare Ans Two manner of waies First by arguments which hee gaue then and there of his glorious maiestie and diuine excellencie Secondly by signes of victorie The signes of a diuine maiestie in him then and there so crucified are these following First the title set ouer his crosse Iesus of Nazareth king of the Iewes Pilate intending hereby to aggrauate his offence the ouer-ruling hand of God ruling his hart and hand caused him to write that which Patriaches and Prophets in all former ages had taught and prophecied of him This was done by the prouident hand of God for the aduancement and glorie of Christ So did Caiphas he prophecied of him that it was necessarie that one should die for the people God turnes Balaams cursings into blessings When a man is most disgraced in the world then commonly God and his children most honour him And the superscription which Pilate set on the Crosse was in three languages of the best note no doubt by Gods speciall prouidence to publish the death of the Sonne of God to all nations Secondly the conuersion of the theefe crucified with him is a very worthy argument of his diuine excellencie for by it he giues a notable experience vnto the world of the power of his death and vertue of his passion He gaue the theefe as great a sinner as it is like as the other a penitent and beleeuing heart so that albeit his hands and feete were nayled to the crosse yet his hart and tongue were at libertie to speak good words Luke 23.40 both to ask the Lord Christ mercie and to reproue his fellow for his sinne The grace of God in a man is like new wine in a vessell which must haue vent as Elihu speaketh Iohn 7.38 If the life of God be in vs it will be seene in some motions or actions or both for Christs spirit in him caused him First to reproue and to endeuour to reduce his fellow to grace Secondly to condemne humble and cast downe himselfe Thirdly to excuse Christ euen then when all accused him Peter denyed him and all forsooke him Fourthly to beg mercie and grace at Christs hands infallible notes of grace and sound repentance Eclipse of the Sunne Thirdly the eclipsing and darkning of the Sunne from the sixt houre to the ninth was a miraculous signe of his diuine excellencie and maiestie for this eclipse was not an ordinarie eclipse which euer hapneth in the new Moone by the interposition of the body of the Moone beetweene our sight and the Sunne for it was at the time of the Passeouer Luke 23.44 which alwaies was kept at the full Moone Thus one of the best and worthiest creatures in the world did preach Christ when men condemned Christ Mat. 27.11 Fourthly the rending of the vaile of the Temple was one speciall argument seruing to the same purpose hereby was signified first that heauen which was shut against vs for sinne is now set open Secondly that by Christ the mediator wee haue free accesse to God by prayer in the name of Christ without any stop Thirdly that the Iudaical and ceremonious seruice was then at an end Fourthly that when we forsake god his word God wil take from vs the best signes of his presence and fauour as the Temple was to the Iewes Fiftly his maiestie was set forth by an earth-quake An earthquake Mat. 27.51 for the very earth trembled and desired as it were to speake and preach his power when men denyed him and crucified him Sixtly the dead bodies of the Saints The resurrection of the Saints came out of their graues to preach him the power of his death and of his resurrection because of the dead silence of men and hardnes of their hearts
in great courts any want of outward glory and magnificence of costly garments of abundance of meate and drinke of diuersitie of wealth and riches of eminent gifts of wit and science and all other things as Salomon said of himselfe he forbore nothing whatsoeuer his heart desired but gaue his soule her satisfaction Much more is it in the Court of the Lord of hosts for there hee hath gathered together all heauenly attire all attendance of Angels all applause of the soules of iust and perfect men all sufficiencie of gifts and knowledge out of all the nations of the earth all soueraigntie to command at an instant and to comptroll in the farthest parts of the world so that whatsoeuer is iron brasse siluer or gold in this world that is precious pearle in the kingdome of heauen It was a most noble and excellent comfort that in the old Testament it was prophecied that the Lord would be the holy one in the middest of Ierusalem Hose 11. and that our Sauiour Christ desireth that wee should bee where hee is in the kingdome of his Father Surely princes bring plenty to their followers especially great and rich Princes and therefore the content which ariseth to the seruants of god in this place must needs be infinite and vnspeakable for as in the former they were deliuered from all manner of want so in the later they are stored with all manner of plenty that their harts can desire For first of all when a man considereth and shall sit downe and thinke whither shall I goe at the later day or at my departure out of this life to a wildernesse where groweth nothing no surely the place whither I shall be conducted is a goodly heritage my lots are fallen to me in a pleasant land and therefore I thinke it long till I bee in possession thereof there the riuers runne with oyle and the mountaines drop fatnesse there the brasse is siluer the siluer is gold the gold is pearle the pearle is precious stones and there is not any thing wanting to content mee therefore seeing I shall goe to see and visite the throne and place of his abode I will neyther remember them that I leaue behinde mee nor be afraid to giue all that euer I haue that my eyes may but see and looke vpon that splendent and vnmatchable glory that there I shall behold Quest 56. But doe you thinke that the Saints and Elect shall be in the immediate and inseparable presence of God in another world and that they shall see God face to face Ans Wee are not yet come to the sight of God but we shall anone in his due time and place but now I onely teach that wee shall bee where the Lord dwelleth and that therefore wee shall want no manner of content eyther for the eye with such sights as wee neuer saw nor can imagine or for the eare for that heauenly melody where the motions of the higher powers turne all things about must needs procure such an harmonious song as neuer were heard or for conuersation where all our company shall bee Angels Archangels principalities powers thrones and dominions saints martyres men that haue beene infinitely learned in all sciences and for the heart that whatsoeuer wee shall but think vpon it shall bee ministred vnto vs without all delay Oh blessed be the people that be in such a case whose eyes doe alway behold that resplendent throne before which the Angels and Elders fall downe and worshippe casting downe their crownes before the throne Another speech expressing the ioyes of heauen after the later day is that of Ioh Chap. 19. I know that my redeemer liueth and that I shall see him againe not with other but with these eyes That is that the saints and seruants of God shall then no longer bee kept from the sight of him whom their soule loued and that they shall be admitted to looke vpon his inuisible person and see him euen as he seeth them now Quest 57 But Moses might not see him and Manoah and his wife Iud 12. say that neuer any man saw God and liued and that therefore it is not likely that the saints shall euer see God but themselues and the Angels and such like they may easily discerne Ans Now in this world both Moses and Peter and Paul haue vailes put vpon their faces and they cannot see God as hee is for herâ— wee see darkely as in a glasse or mistery and so it came to passe that Moses might not see God fully but his backer parts although God loued him dearely and hee desired it ardently Yet the fight of God is an inseparable property of the world to come and containeth in it the perfection of that ioy which is treasured vp in heauen for first of all God is to his seruants as the mother to the sorrowing child as the Phisition to the sicke patient as the surety and faithfull friend to the imprisoned debtour as the well and fountaine which neuer ceaseth running to the thirsty soule as the bread of life to him that is at the point of death and as an immortall life that can neuer dye and therefore principale principium et initiale bonitatis initium a principall beginning and a well-spring of all goodnesse Now consider with your selfe what a comfort is it after a man hath languished vnder a long sicknes to haue not onely a time of refreshing but also of full restitution after a long imprisonment to haue an enlargement and an aduancement ouer all his enemies after a long continued thirst to haue that water which shall bee in him a well of life so that hee that drinketh shall neuer neede more for a man that hath liued in long famine and hath beene ready with his owne teeth to teare of the flesh from his hands armes knees and all the parts of his body to haue not onely an end of his famine but also a perfection of his decayed members and a banquet to last for euermore and that at an instant at the sight of God How did the Israelites stung with fiery serpents desire and long to see the brazen serpents How did Iacob desire to dye when once hee came to see Ioseph againe how did Simeon wish for death when hee saw the Lord in the temple how did the women mourning about Dorcas or Tabitha after her death and Cornelius wayting direction of life by the admonition of an Angell reioyce when they saw Simon Peter And to conclude how shall the Saints of heauen reioyce to see God of whose fulnesse they haue all receiued in whose fauour they haue euer triumphed of whose maiesty although they haue heard much yet they neuer heard the tenth part of that which they shall see for all the wonders of the world and vertues and graces and might and comforts and iudgements and helpes and honours and performance of promises shall be visible at one instant Quest 58. By this that you haue sayd I conceiue what
should bee omitted which may bee gathered out of the word of God therefore I say that wee shall know one another more inwardly more outwardly more truely and more comfortably then euer wee did in the world and that I will manifest foure wayes First wee shall know God as hath beene prooued and the knowledge wee shall haue of God shall bee more then all the knowledge that euer wee conceiued of men so then if the ioyes of heauen by the direction of Angels or through the knowledge of the Gospell which wee haue attained vnto in this present world and doe carry with vs out of the vvorld through the goodnes of the holy Ghost do shew vnto vs the person and things that we neuer saw or knew in this life then I beleeue much more that vve shall know againe fathers mothers brethren sisters vvife husband children and friends vvhom vve did know and vvith vvhom vvee did conuerse in this present vvorld for in nothing must our knowledge bee empared but bettered in all things and as society is not comfortable vvithout familiar acquaintance God forbid that any man should thinke this to bee vvanting in the heauenly estate yea as there are places in heauen as vvell as in earth God hath sorted and placed kindred and countries together and this made Dauid to say speaking of his child 2. Sam. 13. I shall goe to him and hee shall not come to mee vvhereby hee meant his owne death and ascending into heauen vvhither his little infant was gone before Secondly we shall know one another at the last day and after the resurrection beecause vvee shall know those holy men which were neuer knowen to vs in this world for if Saint Peter Saint Iohn and Saint Iames did know Moses and Elias at the transfiguration of Christ which were dead at the least sixe hundred yeares before their time and if the iust men which rose againe at the death and resurrection of Christ and appeared to many in the holy citie after their resurrection were knowen to their friends and acquaintance then I conclude that we shall know one another confer one vvith another and also them whom vvee neuer knew in this world and not by face onely or in progresse of time one after another but also by name and sodainely so as we shall be able to say this vvas Dauid this was Saint Peter this was holy Abraham this the widdow of Sareptha this the good sonne of Ieroboam this my father this my sonne this my vvife this my pastour and occasioner of my saluation And therefore if this delight thee good Christian reader then I beseech thee lay hold on thy saluation and that if thou recouer in thy next life thy lost fame goods health members dignitie and quietnesse doe not thinke that thou shalt loose thy acquaintance for euer and euer or that heauens ioyes do not stand in societie and mutuall conference and comforts one with another Thirdly I am confirmed in this opinion because in the parable of Diues and Lazarus the rich man in torments is said to know Abraham and Lazarus and Abraham to know him in hell fire Now then if the damned know those that are saued and if Abraham knew him that was damned being a Iewe and of his owne posterity borne long after his death because hee calleth him sonne then I know that the glorified shall know more and that they shall see the wicked plagued before their eyes to the increase of their ioy for it is a true saying Et memoria culpa visio infernalis damnarum poenae ad laetitiam facient that is both the remembrance of their owne sinne and the sight of the hellish punishment inflicted vpon the damned shall helpe forward their pleasures Fourthly and lastly the end of saluation is the perfection of all the ioy that euer entered into the heart of man and an addition of that which neuer entered For that saith the Apostle which neuer entered into the heart of man hath God prepared for the Elect but this affection is common in the hearts of men to desire the sight knowledge and conference with their friends yea euery man prayeth at his departure from his acquaintance farewell and if wee meete not on earth God send vs to meete in heauen which by a long continued tradition from the father to the sonne by an auncient and true perswasion of their heauenly coniunction amitie and familiaritie to bee renued and continued for euermore at the renuing and resurrection of the flesh And indeede this word Life vvhereupon wee entreat doth iustifie so much without enforcement for is it not true that life is maintained by friends familiaritie and acquaintance not onely by encreasing our new friends but by keeping our old and therefore heauen cannot want this happinesse but that therein the mother shall know the infant and child of her wombe and the scholler his master vvhich brought him to heauen Oh therefore sit downe vvith thy selfe vvhosoeuer thou be that hearest or readest this and remember all thy friends that be dead and with the Lord yea all the innumerable troupes of iust and perfect men compare them with those that now thou hast liuing and compare also their inequall estates and thou shalt finde them aboue innumerable these a few those glorified these humbled those able to preuaile with God these scarce able to get the fauor of men those passed through the worlds dangers miseries and enormities without perishing these sayling in the middest of perils and therefore ready to bee ouerturned and in hazard of destruction and in a word those despising all earthly kingdomes because they are enriched with greater matters these carking and caring moyling and labouring for a litle corner in this life Therefore hast thee hast thee to bee prepared for that societie the Lord tarrieth thy prouision and amendement the end of thy race is set and appointed so soone as thou hast finished thy labour thou shalt come to thy iourneyes end and therefore desire to bee loosed and to be with Christ and all his members Another propertie of the life to come is the perfection of loue which shall bee in all his seruants for then they shall loue God more then themselues that is perfectly and without measure now this loue of God is stronger then all the affections of man for by this loue they loue one another more then euer themselues as much as euer and God more then themselues and one another For this cause the loue of God neuer dyeth for faith and hope decrease and decay and there shall bee a time when there shall bee no vse either of faith or hope but loue shall encrase and continue for euermore wherof Saint Augustine writing vpon the 37. Psalme saith thus Quae erunt autem ò amator dei delitiae tuae O louer of God what shall bee thy delights when all shall be delighted in the multitude of peace thy gold shall bee peace thy siluer shall bee peace thy