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
spirit Secondly mark and obserue well wherein thou art short of the obedience of this Law in any of the branches before specified or hast fallen into the contrary sinnes forbidden let the meditation of Gods loue in Christ and the sight of thy sinnes here set before thee draw from thee dayly some vnfained teares of repentance Luke 7.47 for by walking vprightly in the obedience of this Law thou maist shew the power of Christ dwelling in thee Psa 119.1 1. Pet. 2.9 Thirdly that it may truly appeare that thou art in Christ and Iesus Christ in thee 2. Cor. 13.5 pray feruently in the spirit Quest 69. Let vs heare first what you can say generally of the scope summe sense and parts of the second Law Ans First for the scope it is this that with all care and conscience we worship God in that forme hee hath prescribed in his word and not after mans inuention The first law was concerning the duties which doe directly concerne the nature and person of God and touching the substance of his worship this Law is concerning the forme and manner of his seruice and here the question is answered which hath most disquieted the Chruch in all ages who shall prescribe the forme of Gods worship shall Angels shall men shall the Church shall Councels shall the learned and the wise or shall euery man serue God according to the imaginations of his owne heart The answere is that when we haue made choise of Iehoua for our God and reiected all false Gods according to his first Law least our mindes should inuent him any seruice hee hath here prescribed lawes himselfe for his owne most diuine and spirituall seruice Secondly the summe therfore of this Law in few words it is this worship the Lord thy God according to his reuealed will written in his word and neuer presume to offer him any will-worship of humane inuention Thirdly for the sense the words are these Thou shalt not make to thy selfe any grauen Image The Lords meaning is not to forbid all making of Images for God did allow and commaund many to be made by Bezaleel and Aholiab Ex. 31.1.2 and 35.30 1. King 8. Blind worshippers sought often to represent the true God by an Idoll as Hosh 2.16 and Exod. 32.5 and Salomons Temple was richly adorned with Cherubins and Images of gold and siluer The Lord then heere first forbids a man to make any image to represent him as is very manifest Deut. 4.15 where he chargeth them not to represent him by any thing adding this reason verse 12. you heard the voice of words but saw no similitude saue a voice teaching vs that hee can better instruct vs by his word then by any pictures Nor the likenesse of any thing in heauen aboue God forbiddeth here to make any image of any false God which can bee imagined seene or knowne to bee in heauen in earth or in the waters Deut. 4. in the heauens as Starres ver 19. Angels Saints in the ayre as fethered foules ver 17. secondly the likenesse of any thing on earth as man and beasts ver 18. thirdly of things vnder the earth in the waters Dagon was formed like a fish 1. Sa. 5.1.2 as of any fishes ver 18. Thou shalt neither bow thy selfe vnto them nor serue them here wee bee forbidden all manner of seruice vnto an Idoll and vnto the true God before an Idoll By bowing is meant all manner of bodily worship capping kneeling kissing dauncing before the Idoll Exod. 32. or by any such signe to fauour or like them serue them or worship them The generall here seemes to bee put after the speciall that no manner of seruice bee done to Idols or to God in Idols or images for that Idolaters can worship Idols and God in Idols being farre absent from them by vowes by guifts c. as well appeares in the Popish superstition Arguments 1 2 3 For I the Lord thy God as beefore in the preface am a mightie God that is hee is able with a strong hand to plague thee for all false worship as hee did all Israell 2. Kin. 17.20 and 32.41 They feared God and serued their Images therefore the Lord by a strong hand cast off all the seede of Israell Mal. 1.16.8 14. if thou serue a man thou must doe as he appoynteth if a mightie man it is dangerous to doe otherwise 4 No cause in vs he should loue vs much lesse be ielous ouer vs. And a Iealous God God hath bound himselfe as by a speciall couenant in a holy mariage with his people Esay 54.5 Ephe. 5.26.27 when therefore men estrange their loue and seruice to any thing else then hee cryes out by his spirit that hee is prouoked to iealousie by spirituall whoredome Hosh 1.2 Chap. looke how deepely it smiteth the heart of the louing husband that his wife spouse follow a stranger so in like manner is it betweene vs and the Almightie when wee impart his worship to any other or serue him not as hee commandeth But iealousie saith Salomon Pro. 6.34 is the rage of man so kindling his ire that he will not spare in the day of vengeance Therefore auoid all spirituall whordome for the Lord when hee is prouoked to iealousie is a consuming fire Heb. 12. hee vseth often this complaint They haue moued me to ielousie with that which is not God they haue prouoked mee to anger with their vanities 5. Deu. 29.20 Ezech. 8.2 Visiting the iniquitie God is said to visit his people when he comes against them with the sword of a 1. Sam. 15.23 Mat. 23.24 Exod. 17.14 Deut. 25.17 Two effects of ielousie iustice These two reasons following are two fruits and effects of ielousie The first is an exceeding long anger the second is an exceeding loue and mercie for ielousie abounds in these two affections There is a notable example of this ielousie An example of Gods ielousie Exod 33 10 11. to be diligently marked Exod. 32. for the golden calfe for Moses with all his holy teares and prayers could not quench the flame of it verse 10.11.12.13 yea notwithstanding that Calfe was burnt in the fire ground to pouder and strowed vpon water and the idolaters drunke of it ver 20. notwithstanding three thousand men were slaine by the Leuites at that time ver 28. notwithstanding that Moses proceedeth in most feruent prayer as it were standing in the gappe betweene Gods wrath and his people and crying that if God would not bee appeased that hee would rase him out of the booke of life ver 32. yet the Lord as not respecting all the promisses and hardly appeased for the time answereth In the day of my visitation I will visit their sinne vpon them ver 32. So wee see the Lord prouoked to ielousie is a consuming fire Of Fathers vpon their Children wee bee taught how this iustice is executed Ezech. 18.3 for the Iewes then complained of vniustice that they should bee
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
was the knowledge and hope of the Fathers that liued before Christ concerning the kingdome of heauen but I would also faine know the titles and descriptions of this estate also out of the new Testament beecause I suppose that euery thing is therein reuealed more plainely openly and distinctly seing that as Lex est Euangelium praenunciatum So Euangelium est Lex impleta coelum praenunciatum that is the Law is the foretelling of the Gospell and the Gospell both the fulfilling of the Law and also the foreshewing of heauen Ans Indeede you conceiue aright of the Gospell and therefore it is very profitable to expresse and set downe the seuerall titles of the Elects estate out of the same and I will begin with that of our Sauiour Christ Mat. 5.3 Blessed are the poore in spirit for theirs is the kingdome of heauen Where you see that Christ stileth it by the name of a kingdome Quest 59. But I trust hee meaneth not that they shall be all kings and that there shall be no difference betwixt them but rather they shall haue a kingdome beetwixt them in common and euery one partake of some part but none of them of all Ans His meaning is that euery one shall haue a kingdome and not a part but the whole ioyes of heauen shall follow him without distribution or diuision neither shall any one of them haue any thing in that kingdome priuate but all shall pertake with him therein For this cause sayeth Saint Peter 1. Pet. 2.9 But yee are a chosen generation a royall priest-hood an holy nation a peculiar people that you should shew forth the vertues of him that hath called you out of darknes into this marueylous light And in the beeginning of the Reuelation of Saint Iohn Cha. 1. ver 6. And made vs kings and priests vnto God euen his father to him bee glory and dominion for euermore Amen Vnto these I might adde more testimonies if it were needefull but I will spare them because I know no man conceiues otherwise of it but that euery saued man and woman shall bee a king and queene and haue all royalty in the kingdome of God although this kingdome bee the Lords and Christs yet it is also the peculiar inheritance of euery one of the chosen Then this taken for confessed what a large meditation of eternall happinesse is herein offred to euery Godly man no lesse then a kingdome is thy hope and assurance my beloued brother So that if soueraintie and rule haue any blessednesse in it there thou shalt haue it if to haue a large territory and liberty the whole compasse of heauen which is many thousand times biggar then the earth shall bee thy dominion If thou wouldest haue companions to further thy ioyes and to remooue from thee slauish thoughts there they shall abound which shall flock vnto thee for thou shalt haue both the true and also fained glory of a king in a true sensible and perfect manner Quest 60. Now you haue made mention of that tell me I pray you according to the Scriptures your opinion how their agreement standeth with the royalty of this world Ans First you must not imagine or conceiue any thing carnally but spiritually and that the maiestie of the world to come put vpon euery righteous mans head doth far excell that which is here put vpon a mortall man for euery king is a mortall man for it standeth not in meate drinke gold siluer horses armes souldiers courtiers pallaces games and such like but in things more glorious then these whereof these are but shadowes and resemblances of no waight or moment And therfore the terme kindome is but a metaphor and borrowed speech to expresse the maiestie libertie authoritie pleasure dignitie power sufficiency and such other prerogatiues of the elect in that place And therefore wee read that as kings are so borne and chosen to their kingdomes so also are the inhabitants or kings in heauen either borne of Christian parents vnder the couenant of grace whereby in right of spirituall blood they haue direct spirituall title to that kingdome of glory and also if they bee not borne vnder the couenant but of Turks Iewes Pagans and Infidels yet in the eternall councell of God they are to bee drawen beside the ordinary manner into this regiment as Dauid to bee a king which was the Sonne of a Shepeheard and as all the kings of Polonia are at this day and the Emperour of Germanie and the king of the Romaines by election and suffrage of others so also doth the Lord conuert them dayly from Iudaisme Paganisme heathenisme heresie papisme and infidelitie to bee kings in this kingdome so that herein they may bee no let or hinderance but that by birth and descent being baptised and by conuersion and calling out of the lost multitude as it were by election God taketh into this glory dayly such as pertaine to euerlasting saluation Secondly wee read in stories and see by experience that kings haue crownes and diadems set vpon their heades as visible tokens and badges of the subiection of their people and of their owne royalty aboue other euen so haue the Elect for wee read in Saint Paul 2. Tim. 4.7.8 I haue fought a good fight I haue finished my course and haue kept the faith from henceforth is laid vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto mee at that day and not to mee onely but also to all them that loue his appearing By the crowne of righteousnesse hee meaneth the outward and visible ornament of the righteous least any man should think that the glory of heauen should rest onely in the inuisible content and spirituall satisfaction of the soule and mind the Apostle declareth plainely that there shall be an outward crowne of righteousnesse that is an outward token and badge of eminent glory vpon the heads of euery one of the Elect and that of righteousnesse because many of the kings in this world weare crownes of wrong gotten by treason as Zimri did or by pollicy as Darius did or by might and force as Edward the fourth from Henry the sixt or by any other sinister meanes so as their crownes be crowns of falsehood blood treason tiranny and vsurpation But this crowne of the Saints is a crowne of righteousnesse that is euery way righteous and likely to continue not gotten vniustly for no man can deceiue God not receiued vnworthily for they that weare it by reason that they haue beene the temples of the holy Ghost and haue followed Iesus Christ in the regeneration of this life vndergoing martyrdomes mortifications and many trauels for the Gospels sake are worthily rewarded with this crowne of righteousnesse Thirdly wee read and know that princes haue honour done vnto them not onely of their subiects and such as they rule but also of strangers and receiue gratulations of from forraine princes so also shall it be with the Saints in
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
able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
wrote vpon the tables according to the writing the ten commaundements which the Lord spake vnto you The third diuision is of the precepts of each Table The first hath fome the second hath sixe precepts and no more For the first table whereas some confound the first precept of hauing Iehoua for their God and the second of the forme of his worship it is euident they are two distinct Lawes the first concerning the nature of the God wee worship Deut. 4.15 and 18 v 1. distinct Lawes against the first second Idolatry he must bee Iehoua where the grosest Idolatrie is forbidden The second of the forme and manner of Gods true worship when all mans inuentions as a second Idolatry are forbidden And for the second Table that there are but sixe Lawes contained in it is euident First for that in the 17. ver where they say there bee two distinct Lawes wee haue the numbring of diuerse like special lusts and secret motions of concupiscence This Law in one verse hath many speciall branches wherefore if any one of these branches be a Law euery one of the rest must bee The like repetition and branches yee haue in the second and fourth Law Secondly the Apostle comprehendeth all that is said in this seuenteenth v or tenth commandement in this one word Thou shalt not * Or lust couet Ro. 7. ver 7. Thirdly we shall euer finde diuerse Lawes distinct to bee written in diuerse verses This Law is written in one verse But here wee haue but one verse the 17. of the 20. Chapter of Exod. and so the 21. ver of the 5. Chapter of Deut. wherefore the Lord here commends but one Law vnto his people Fourthly and lastly the order of the examples here specified in Exodus The order of the examples is not the same in Deu. 5. for these words Thou shalt not couet thy neighbours wife in the booke of Deut. haue the first place but in Exodus thy neighbours house is the first branch So by their diuision if here bee two Lawes it is vncertaine which is the ninth or the tenth Law But this confusion may not bee graunted concerning the most holy Lawes of God Quest 49. Now let me heare what is the breefe summe of the decalouge Ans The true forme of all the holy worship of God is set before vs in this Law First The forme of Gods worship in our seruice and duties immediately performed vnto him and commended in the first Table where wee bee taught to consider first what the nature of the God we worship is in the first precept secondly what the forme of his worship is in the second precept Thridly what his priuate and dayly worship is in the third precept Fourthly what his publike worship must bee in the fourth precept Secondly in our duties to our brethren in the second Table where God requires of vs both externall obedience to his Lawes commaunding the preseruation first of Dignitie in the fift precept secondly of Life in the sixt precept thirdly of Chastitie in the seauenth precept fourthly of the right of possession in the eight precept fiftly of a good name in the ninth precept and inward obedience where he commands that all the secret motions and affections of the hart to be according to his will and condemnes the contrary in the tenth precept Quest 50. Let vs heare the very words of God in the first Law and what seruice and duties are commaunded and what sinnes are forbidden in it 1. Precept Ans The words are these I am the Lord thy God which haue brought thee out of the land of Egipt out of the house of bondage Thou shalt haue none other Gods before mee In these wordes I consider two things first a preface secondly a precept The preface containeth three speciall arguments from the excellency greatnesse and goodnesse of the Law-giuer seruing right well to moue Gods people with attention and reuerence to heare and to receiue all the words of this Law The first is this from the right of creation I am Iehoua he that is Lord ouer all from whom by whom for whom are all things may iustly and rightly command all of necessitie to obey his Laws Ex illo sunt esse et posse omnia sustinet omnia regit The Iewes are so superstitious that they neither dare speak nor write the name Iehoua but in place of it when they speake or write they vse the word Adonai Iehoua is such a Lord therefore are wee bound to heare him and obey him The name Iehoua teacheth vs what the essence and glorious maiestie of God is that hee alone hath his being of himselfe and is the fountaine and cause of all things that are in heauen and earth sustaining and ruling all things by his mightie power Rom. 11.36 of him from him by him through him and for him are all things This name also signifieth vnto vs that hee is true and constant in his word and promise Exod. 6.2.3 So then wee see these three consequents may iustly and rightly follow from this first argument First If hee giue life and being vnto all things and sustaine all things good reason he should commaund and rule all things Secondly if hee bee alone of such excellencie as his name importeth then must hee bee our God alone and none other Thirdly If hee bee Iehoua true and constant in his word then shall no iot or least part of his lawes and promises passe till all things bee performed Mat. 5.18 The second argument is this I am thy God that is which haue bound my selfe vnto thee by a free couenant of grace and mercy in Iesus Christ Ier. 32.33 The second reason in forme seruing the first Law thus That God which hath and can make alone an euerlasting couenant of peace and mercie in Iesus Christ is to bee acknowleged for the true God and worshipped alone Iehoua is the God of that eternall couenant of peace c. therefore Iehoua the true God is to bee worshipped alone and none other The second reason applyed to al the commandements thus The God which hath graunted vs his free couenant c. wee are Mal. 1.6 Leu. 19.2 Ye shall be holy for I the Lord your God am holy bound to obay all his Lawes these ten precepts are his Lawes therefore we are bound to obay them Which hath brought thee out of the land of Egipt out of the house of bondage These words containe three arguments from their late deliuerance from Egipt which may serue also for confirmation of the second part of the second reason going beefore thus That God of whose greatnesse and goodnesse in thy deliuerance from that Egiptian bondage thou hast a most comfortable experience hee is thy God by couenant and let him bee thy God and none other and much bound art thou to heare and to obey his Lawes Iehoua is that God which hath brought thee out of Egipt and
out of bondage for a people freed from bondage are neuer their owne but his which fâ—eeth them 1. Cor. 6.19 therefore let Iehoua be your God c. The holy Ghost warnes this people often neuer to forget that bondage and their happy deliuerance And the Apostle telleth vs that these things which were done for the Church then were signes and types of spirituall things Pharoh the Egiptian bondage what they signified Egipt a picture of hell Pharoh was a notable type and patterne of the Diuell which wrought in him Col. 2.3 and by him Reuel 2.10 against Gods people Egipt might well resemble hell for Gods people did endure an heauie bondage and most bitter afflictions there The red Sea was a manifest type of the precious blood of Iesus Christ whereby wee must bee washed and sprinckled before wee can escape the hands of all our enemies 1. Cor 10.1.2.3 Col. 1.13 Hee hath deliuered vs from the power of darknes and hath translated vs into the kingdome of his deare Sonne This argument is often remembred as beeing a speciall motiue to induce this people to their obedience Num. 23.22 Iudg. 2.1 and Chap. 6.8.9 Micah 6.4 Deu. 4.20 And so in like manner our spirituall redemption is often set beefore vs for the same end and purpose Luke 1.74 Rom. 12.1 Tit. 2.11 1. Pet. 1.17.18 Quest 51. This shall suffice of the preface let vs heare what you can say of the first precept Ans The words are these Thou shalt haue none other Gods before mee or any of the other Gods or strange gods to anger and prouoke mee The summe of this Law is this let Iehoua be thy God onely know him loue him feare him trust in him and worship him as thine onely Lord and God for hee is the true God onely and thy God by couenant and the God of thy most wonderfull redemption The sence Thou shalt haue none other Gods That is albeit vnbeeleeuers account affect and place many Idols in the place of Iehoua euen in their hearts as their belly Phillip 3 19. the Diuell 2 Cor. 4.4 their riches Mat. 6.24 yet thou shalt not doe as they doe let Iehoua onely bee thy God Before my face That is with me as ve 23. following or in my presence for that God is exceedingly prouoked to ielousie so often as wee thrust any false God into his place as if an vnchast wife should bring an adulterer openly beefore her husbands eyes the more to vexe his minde Quest 52. Now let vs heare what doth the Lord specially require of vs in this Law Ans First in that he saith 1. Knowledge is heere commaunded Let Iehoua bee thy God onely his holy and great charge is that wee know him and his will for how can wee worship him as God whose nature and will wee know not This teacheth the holy Apostle saying Rom. 10.14 how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Ioh. 17.2 This is life eternal that they know thee the true God and whom thou hast sent Iesus Christ And first this must bee a found and true knowledge of God by the cleare light of his word True rules of sound knowledge 1. A grounded knowledge 2. Pet. 1.12 Eph. 4.12.13.14 We may not rest with the vnbeleeuers in a bare opinion or light imagination for no sound loue nor godly affiance and trust in God can bee grounded or setled vpon the weake and fantasticall coniectures of humaine reason or any such deceitfull foundation of mans inuention Mat. 15.8.9 Secondly 2. A working knowledge our knowledge must not bee historicall onely as the diuels is Iames. 2.19 but of power vnto sanctification Iohn 15.3 for the word of grace purgeth them and worketh effectually in them that beleeue 1. Thes 2.13 Thirdly 3. Endeuor to growe in knowledge 2. Tim. 3.7 when the holy spirit writeth in the heart his diuine rules of sound knowledge Ier. 31.33 hee works also an indeuour and care to increase in the knowledge of the truth Col. 1.10 2. Pet. 3.18 and to grow in grace Quest 53. Let me heare what bee the speciall branches of this knowledge Ans First to know there is a God Secondly to know there is but one God not many Thirdly to know that this one God hath three distinct persons in one diuine essence Fourthly to know what God is as hee hath reuealed himselfe in his most holy word The first branch that God is I learne first 1. The booke of nature in the booke of nature Psal 19.1 The heauens declare the glory of God and the firmament sheweth the workes of his hands Rom. 1.20 The inuisible things of God that is his eternall power and Godhead are seene by the creation of the world Secondly by the booke of God wherein I see heare The booke of God and feele the great power and maiestie of God speaking within mee searching and checking the very secret thoughts of mine heart Heb. 4.12 The word of God is mightie in operation and sharper then any two edged sword c. diuiding a sunder the soule and the spirit the ioynts and the marrow and is a discerner of the thoughts and intents of the heart 3. The Scripture of the spirit Thirdly by the Scripture or writing of the holy spirit which hath ingrauen and written his Lawes in our hearts according to his promise Ier. 31.33 and 32.40 4. The testimony of conscience Fourthly by the testimonie of conscience concluding and speaking of this point euer constantly till men haue smothered this sergeant which god hath left in them by custome and continuance in sinne are become past feeling Eph. 4 18.19 2 Branch of the knowledge of God The second branch that there is but one God onely I am taught first by the booke of nature which teacheth mee there can bee but one infinit and eternall first moouer maker and preseruer of all things in heauen and earth Heb. 1.2.3 Secondly the booke of God is my best teacher herein I learne this truth Deut. 6.4 heare Israell the Lord thy God is one Lord. Eph. 4.5.6 There is but one Lord one God and Father of all Thirdly I haue here also the consent of the Church in all ages 3. Branch of the knowledge of God DistinctioÌ„ of persons The third branch this one God almightie hath three distinct persons in one diuine essence Father Sonne and holy Ghost This most admirable misterie cannot be knowen but onely by that his reueled will contayned in his written word as Mat. Chapter 3. and the 28. where three distinct persons are cleerely set beefore vs The Father the Sonne and the holy Ghost The Father is God and Lord the Sonne is of the same nature Heb. 1.1 Iohn 1.1 So is the holy Ghost in like manner 4. Branch of the knowledge of God what he is Iehoua God and Lord of heauen and
as any ship without mast or sterne in the middest of the sea from hauen surely therefore I will vnload my euill wares and goe vnto the holy word of God that I may buy more without monie that I may search for wisedome as for treasure and for knowledge aboue precious stones O my soule thou hast too long dwelt among these rocks of offence and vnprofitable friends therefore yet at the last sit downe at the feete of this mountaine bee not afraid of the voice of God hee that harkneth to him hath chosen the better part which shall neuer bee taken from him The third Law Thou shalt not take the name of the Lord thy God in vaine Exod. 20.7 for the Lord will not hold him * Or Impunem guiltlesse that taketh his name in vaine Question 86. Scope NOw Let vs heare first what the scope and summe is of this Law Answere The scope and principall purpose of Gods spirit in this Law is that we haue the excellent Maiestie and name of Iehoua in most high and honourable estimation with vs. The true worshipper beeing taught to worship Iehoua alone and in that forme and manner hee hath prescribed here hee is straitlie charged to thinke and speake of Iehoua with most high reuerence as in the first petition of the Lords prayer our first request and desire must bee that God would giue vs a most religious and tender care of his glory that his name might bee euer hallowed and no way dishonoured by vs. Quest 87. Proceede to shew what the parts are of this Law and what is the sense and meaning of the words Part â— Ans This precept hath two parts First the Law it selfe Thou shalt not take the name of the Lord thy God in vaine Secondly the confirmation of the Law for the Lord will not hold him guiltlesse that taketh his name in vaine The sence and meaning of the words is this Name First by the word name is ment here any title or attribute of God whereby he is knowne and discerned from the creatures We cannot say properly that God hath a name because plurality for which cause names are vsed falleth not into the single and vndiuided nature of God This word hath these acceptions and significations in Scripture First it is taken for God himselfe Psal 116. ver 13. Secondly it is vsed to signifie the properties and speciall attributes of God properties as strong almightie Exod. 6.2.3 15.3 Ielous Exod. 34.14 Attributes as mercie iustice power and goodnesse Thirdly it signifieth our affiance and trust in God Micah 4.5 Wee will walke in the name of the Lord our God for euer Fourthly for his holy misteries the Word and Sacraments Mat. 28.19 Act. 9.15.16 Fiftly for all the holy worship of God and of Christ as Act. 21.13 I am readie to dye at Ierusalem for the name of the Lord Iesus Sixtly it is vsed for Gods holy will and commandement Deut. 18.19 1. Sam. 17.45 Seauenthly for the glorie of God as Psal 8.1 O Lord how excellent is thy name in all the world which hast set thy glory aboue the heauens Take or assume that is a metaphor taken from precious things which may not bee touched with polluted hands as if hee had said vse not thinke not speake not of my name but with feare and reuerence with care and conscience In vaine that is without iust and good cause and respect Think not of God vnreuerently speak not rashly falsely hipocritically c. Heb. Io linke non expiabit none of the commandements hath these words Maister Caluins sweete words of this Law Labour with all thy minde and thoughts with all thine hart and affections in by all thy words and works to glorifie the name of God For the Lord will not hold him guiltlesse A metonymie for the Lord will not leaue him vnpunished and Saint Iames saith here the meaning is least yee fall into the Lords iudgement or condemnation chap. 5.12 First generally concerning this Law we be here charged so to order our selues in our mindes and tongues that wee neither thinke nor speake any thing of God himselfe or his misteries but reuerently and with much sobrietie that in waying his works wee conceiue nothing but honourably towards him that whatsoeuer our mind conceiueth of him whatsoeuer our tongue vttereth it may agree with his excellencie and with the sacred maiestie of his name and so may serue fitly to set forth his praise and glory that wee neuer rashly or vnreuerently thinke or speake of his holy word and misteries or abuse them to ambition couetousnesse or vainly to seeke our owne praise and glory but that as they beare the dignitie of his name imprinted in them so they may keepe their honour and estimation among vs lastly that wee neuer carpe against nor speake euill of his works as wicked men are wont reprochfully to iest and scorne at them but that whatsoeuer wee heare or see done by him we report it with words to the praise of his wisedome greatnesse and goodnesse Quest 88. Let vs proceed as in the two former Lawes first to consider by what speciall sinnes and vices Gods name is prophaned next by what vertues and good works it is honoured Ans Here first the Lord condemns all the idle and common oathes whereby his name is rashly and vainly abused and prophaned among men quite contrary to this Law and to his great charge Mat. 5.33.37 Iames. 5.12 Three kinds of oathes with vs Of these vaine and common oathes there are three sorts First the impious and terrible swearing by the essentiall names of God Secondly ciuill oathes by the creatures Thirdly superstitious oathes The first kinde are these common among the prophane Sonnes of Beliall in all nations to sweare by God by the Lord by Iesus by Christ by his blood by his bones by his wounds by his death by his life 2. Ciuil oathes Of this kinde were those oathes among the Iewes by my head by the earth by the heauens Mat. 5.33 34 35 The second kinde of vaine oathes among blinde people are these and such like By my soule by this bread by this drink by this monie by this light I see by these ten bloody bones by this good day And many more such like inuentions of Diuells in Papisme and Paganisme and these for distinction sake wee may call ciuill oathes for that they passe as freely as any ciuill speach without check of man or conscience among this kinde of people 3. Superstition The third kinde of oathes sauors altogether of that superstition where it was first borne and bred of this kinde are these specialls following By the Masse by the Rode by my faith by my truth by Saint Anne by Saint Iohn by Saint Mary by the will of God by my holidome by this booke by the foure Euangelists Against this kinde wee haue a speciall charge by the holy Ghost Iosh 23.7 Keepe no companie with
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
not sufficient to Saluation to beeleeue in God confusedly but we must beleeue that God the Father is our Father God the Sonne is our redeemer and that the holy Ghost is our comforter and sanctifier And we must not worship the Father without the Sonne and the holy Ghost nor the Sonne without the Father and the holy Ghost nor the holy Ghost without the Father and the Son for then wee worshippe an Idoll of our owne braines inuention The first person in Trinitie is called a Father in respect of nature and of grace first by nature in respect of his onely begotten Sonne Iesus Christ next by nature for that all things that are Rom. 11. haue their being and mouing in him and for him Next hee is a Father in respect of grace beecause hee doth adopt and accept all the Elect for his children in Iesus Christ first God the Father begets the Sonne before all eternitie Sonne and the Father equall in time but in naturall generation the Father is before the Sonne Secondly God the Father committeth to the Sonne his whole affaires so doth not nor can the earthly Father but hee should come to nothing Thirdly hee begets the Sonne in himselfe and not without Comforts which follow this Faith First the Diuell is no more our Father Iohn 8.44 but wee haue a prerogatiue by our Faith in Christ to bee Gods children Iohn 1.12 Secondly a moderate care will serue for the things of this life for if I bee a child in Gods familie the heauenly father will not faile mee for I know that in a familie the Father prouideth for all Mat. 6.26 Heb. 13.6.7 And Christ saith Your heauenly Father knoweth all your wants Thirdly if God bee our Father hee will tenderly respect vs in all our infirmities tentations and grieuances in this life Psal 103.13 Fourthly if God bee our Father his loue is immutable albeit wee bee changed euery day yet hee is euer the same Iames. 1.17 Fiftly if God bee our Father wee may freely come to his presence continually and acquaint him with all our greefes Luke 11.13 and if wee call instantly for the best things hee hath in store yea euen for his holy spirit he will graunt our request Secondly for the title Almightie Almightie 2. Difference betweene the true God and the false here I professe that I am perswaded and assured that the true God which I serue and vpon whom I wholy depend is not like the weake false gods which perish but as hee is willing in Christ Iesus so is he all sufficient to performe all his promises vnto mee and to deliuer mee and to keepe mee from all dangers both of body and soule temporall and eternall Comforts which follow this Faith Frst albeit thou hast beene a grieuous sinner and of long continuance in sinne yea in most grose and vile sinnes yet this great God is most able and all sufficient to loosen by Iesus Christ all the works and power of Sathan if thou wilt renounce thine vnbeleefe and seeke God in Christ by his word in Faith vnfained and in repentance sorrowing seriously and renouncing all dead works Rom. 11.23 Heb. 6.2.3 Secondly this is a singular consolation in all the troubles of this life that I am thus perswaded in mine hart that God is my louing Father 1. Ioh. 5.4 Psal 23.4 and an Almightie Father most sufficient as hee is willing for good in all respects Iohn 10.29 The third title Maker of heauen and earth And here I say this much in effect 3. Difference betweene the true God and false As. Esay 45.6.7 that I know by the light of Gods word and am perswaded in mine heart by the work of Gods spirit by whose grace I professe and confesse that the true God which I serue is hee which created heauen and earth in the beeginning which preserueth and vpholdeth heauen and earth and all things therein to this day and shall doe it to the worlds end disposing also of all things euen the least accident which the heart of man can thinke vpon in any of his creatures according to his owne most holy will and wisdome For I doe not now imagine as some heathens haue done that God stirs and moues the world by an vniuersall motion but also cherisheth careth for and susteineth euery thing by a singular prouidence And this is that I professe in these words Here it may be doubted first that it is said the father hath made all things seeing it is certaine the Sonne and the holie Ghost did ioyne in this worke Ans First these words of the Creed stand distinctly thus I beleeue in that true God which is Father Sonne and holy Ghost secondly which is Almightie thirdly which is Creator of heauen and earth Secondly it may be doubted if he hath created all things then surely hee hath decreed all things if hee hath decreede of all things how then comes in sinne into the world Ans God doth not simply will or decree sinne but in part and with respects First not as it is sinne but so farre forth as sinne is either a punishment chasticement tryall action or hath being in nature Secondly God can so vse euill instruments that the work done by them being a sinne shall neuerthelesse in him bee a good worke because hee knowes how to vse euill instruments well as Iudas Pilate Cayphas and the rest in crucifying of Christ Act. 2.23 Thirdly if the blessed Trinitie made heauen and earth in the beginning of nothing onely by a * Psa 148.3 Gen. 1.3 word speaking it may bee demanded what this word was Ans The word of God in Scripture is taken three waies first for the substantiall word which was before the creation and this is Christ Iohn 1.1 Secondly for the sounding or written word of God in the Scriptures Thirdly Heb. 1.3 for the powerfull word of God which is nothing else but the pleasure will and appointment of God Comfortable meditations vpon this point of the Creation of the world First the doctrine of the Creation and meditation in Gods works is commended often as Psal 111. Psal 147.148 The works of God ought to bee sought out of all them which feare him And the skilfull workman thinks himselfe much disgraced to haue men passe by and not to respect his work So is it with the Lord when his people passe by this meditation this serueth much for instruction and consolation for in the works of God wee may see Gods power wisedome loue mercie prouidence And how greatly God respecteth this appeareth in that he appointed this as a speciall seruice done vnto him in the sanctification of the Saboth Psal 92. Secondly when I say I rest vpon the Creator of heauen and earth it yeelds vnto mine heart a speciall comfort thus God will assuredly keepe me in all dangers for like as no man is so tender ouer any work as hee that made it for hee can not abide to see it any way
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
of the end long beefore are these The first is the preaching of the Gospell to all the world Mat. 24.14 And the Apostle affirmes this was done euen in his time saying Col. 1.23 The Gospell hath beene preached to euery creature vnder heauen The second signe before the end is the reuelation and manifestation of Antichrist 2. Thes 2.3 Before the day of Christ the man of sinne shall be disclosed as hee is set out in the reuelation to all eyes in his colours 14. 17. Chap. who shall cause the generall departing from the faith of Christ as it is foreshewed by the Apostle Paul in the same Scripture 2. The. 2.3 The third signe the Iudgements following vpon the world for the contempt of the Gospell warres famine pestilence Mat. 24.6 See that ye be not troubled for al these things must come to passe but the end is not yet and persecution ver 7. The fourth signe the generall corruption of manners 2. Tim. 3. Toward the later dayes shall come perillous times wherin men shall bee louers of themselues couetous boasters c. much like for securitie and sinne to the dayes of Noah Mat. 24.37.38 great deadnes of heart They knew nothing for all the preaching of Noah Gen. 6. Luke 17.26 Most men haue seene the first kinde of messengers and forerunners before Christ and be nothing touched with repentance by any of them woe vnto them if they stay till the last signes come for then saith Saint Luke their hearts shall faile them The second kinde of signes pognosticating his comming more neere it or immediately before it are these First in the heauen or firmament the Sunne shall wax darke Mark 13.24 that is haue as it were many Eclipses and the Moone shall faile of her accustomed light and the Starres of heauen shall fall that is shall bee seene to fall indeede and the powers of heauen shall bee shaken Secondly in earth trouble in all nations with perplexitie of minde and great sorrowes Luke 21.25 Thirdly in the sea and waters hideous sounds and rorings most terrible shall bee heard Luk. 21.25 Fourthly in the ayre there shall bee terrible tempests So that heauen and earth shall then preach Christ to vnbeleeuers to their great horrour for their long contempt of the Gospell Fiftly and lastly beefore his comming the heauens shall passe away with a noise and the elements shall melt with heate and the earth with the works that are therein shall be burnt vp 2. Pet. 3.10 The third and last signe is in his very comming and this is called by the Euangelists the signe of the Sonne of man Mat. 24.29.30 comming in a cloud with power and great glory Luke 21.27 This I take it to bee the great glorious and lightsome beames of maiestie whereby the world shall bee renued and enlightened immediately before his personall appearance to supply the defect of the light of Sunne and Moone like as wee see in Somer in the dawning of the day certaine beames of the Sunne appeare for a good space of time before the Sunne appeare in sight aboue our Horrison or sensible to our eye so shall there bee a glorious euidence of the approching of our Lord and Sauiour Iesus Christ vnto the eyes of all men before they heare his personall and bodily presence beefore them And thus far shall suffice for the first point that there shall be an vniuersall Iudgement Secondly the forme of the generall iudgement There is no man can well expresse the admirable forme of this great Iudgement yet so far as the Lord hath reueled it and I conceiue it I shall declare it In the forme three things are principally to bee respected First the preparation vnto the great session Secondly the proceeding in Iudgment Thirdly the execution of the difinitiue sentence First the preparation vnto Iudgement First beefore his comming preparation shall bee made by fire Psal 50.3 A fire shall deuoure before him as we heare before out of Saint Peter 2. Pet. 3.7.10.11.12 for heauen and earth must passe through a fire not to consume them to nothing for then where should Christ appeare in Iudgement and sinners must bee iudged on the earth and in the place where they haue sinned but to consume their leprosie and corruption wherewith the sinne of man hath infected heauen and earth that so being as gold purified in fire they may shine bright and glorious and may bee fit to intertaine the maiestie of this great king at his glorious comming to Iudgement for as the Apostle saith 1. Cor. 7.31 It is the figure or forme not the nature or substance of the world that passeth away The same is testified Rom. 8.21 The creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the sonnes of God So Act. 1. and Psal 102.72.28 The heauens shall waxe old c. and shall be changed Reu. 21.1 Esay 65.17.66.22 meaning into a better state as other Scriptures also testifie Secondly then shall bee the appearing of the glorie of the mightie God a Tit. 2.14 of our Sauiour Iesus Christ who shal come from the highest heauens accompanied with an exceeding great hoast of mightie Angels and b Heb. 12.22 1. Cor. 6.1.2 soules of righteous men Thirdly then shall bee heard the sound of a trumphet a wonderful c The. 4.16 peircing long continued sound summoning all men and Angels vnto Iudgement Fourthly the good Angels shall gather all nations and bring all vnto the place of Iudgement all I say the d 2. Tim. 4.1 liuing and the dead for the very dead shall first bee called out of their graues and they shall come clothed with their owne bodies 1. Thes 4.16 And with them shall appeare all that bee aliue changed in a moment in the twinckling of an eye and corruptible bodies shall bee come incorruptible naturall shall turne spirituall liuing immediately by the vertue and power of God And then the bodies of the Saints shall bee like the glorious body of Christ shining as the Sunne Mat. 13.43 And the wicked shall bee full of shame and dishonour Dan. 12.2 The euill Angels also they are reserued for the iudgement of the great e Iud. 6. day And then Antichrist the Sonne of perdition shall appeare in his colours who shall be consumed and wasted continually by the spirit of Christ preaching the Gospell f Th. 2.7.8 but his finall abolishing and perdition shall bee at the glorious comming of Christ Fiftly after all this shall Christ bee set in his throne of iudgement as the Euangelists speake Then shall hee sit vpon the throne of his glory Mat. 25.31 and this throne shall be like a flame of fire Dan. 7.9 so that the wicked shall desire the mountaines to couer them from the sight of it Sixtly this done the Lord shall make separation between the Elect and the reprobate as he doth here on earth in the Church make separation betweene the precious and
the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance
any men and beasts such absurditie will follow vpon that doctrine as it will grieue any mans heart to heare them much more to beleeue them To conclude what glory had Christ in earth that his Disciples haue not seene surely none but they must see his glory giuen him by his father and therefore where Christ is thether we must ascend namely to the heauens and forsake the earth and neuer looke to enioy any benefite by the renued frame of the earth Quest 51. To what vse then shall there bee new heauens and a new earth according to the Scriptures for first of all Saint Peter saith 2. Pet. 3.13 But wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse Reue. 21.1 Saint Iohn writeth saying And I saw a new heauen and a new earth for the first heauen and the first earth were passed away and there was no more sea Ans By these places of holy Scripture it cannot bee prooued that the Saints shall liue vpon earth no more then that they shall liue in heauen for the Apostles plainely affirme a new heauen and a new earth and therefore we as sufficiently prooue by these texts our glorified estate in heauen as well as vpon the earth Quest 52 But why should wee looke for a new earth after the later day if wee shall not dwell therein Ans I answere for many causes first for the accomplishment of his owne promise Esa 66.17 For loe saith the Lord I will create a new heauen and a new earth and the former shall be remembred no more Is not the promise of God sufficient cause for vs to liue and dye in expectation of the performance thereof Hath God no other ends and vses of the new earth except men dwell in them Paradise wherein Adam once dwelled and from which hee and wee were expelled was it destroyed when men did not inhabite it or doth any man liuing know vnto what vse the Lord appoynted it surely none and therefore if man might bee on earth and God suffer Paradise for his secret purposes best knowen to himselfe not to bee inhabited much more after the iudgement when the gates of heauen shall bee open shall not any man neede once to dreame of an habitation vpon earth Secondly if there bee no other cause yet is this cause a sufficient reason to all sober men to perswade them of the vse of the new earth namely that whereas sinne hath now made it subiect to corruption and yet the first purpose of God that it should remaine for euer in pure estate without corruption had not sinne brought in death to men and corruption to the creatures must still stand and therefore for the first purpose of God which neuer altereth hee will preserue this outward world euen as the bodies of men that it may remaine before him as a monument of his owne handy worke for euer Two opinions are very grose one that if man had not fallen hee should neuer haue come to heauen but enioyed onely this worlds felicitie whereas the onely difference betwixt vs now in a degenerate estate and him in a pure estate concerning life eternall is not in regard of place for hee should haue gone to heauen as Elias and Enoch without leauing behinde him his mortall parts and that without paine of death or helpe of a Mediator by his owne righteousnesse holinesse and integritie and now through many afflictions paine and death by the helpe of a Mediatour and after the bodies resurrection will goe to heauen and life eternall The second errour is that the world should haue needed any purgation or should haue waxen old like a garment as now it doth or that there should haue needed any iudgement except sinne had entered into the world and therefore I conclude that the earth at the beginning was ordayned to stand for euer Psal 19.90 and that there is no more cause that men shall inhabite it now after the Iudgement then if men had neuer sinned and that this purpose of God shall sustaine and repaire it for to bee a monument of his owne work for euermore Quest 53. If the Lord would haue it remaine as a monument of his owne worke why then doth not the Sea remane for it is expresly said Reue. 21.1 And there was no more Sea Ans The Apostle in the Reuelation declareth onely a vision and therefore it cannot be certainly expounded literally in euery point hee repeteth what he saw and not in euery part what shall be for God hath reserued some things vnto himselfe but forasmuch as many visions are allegoricall especially in the Reuelation where the Angels are Ministers or Bishops the Churches Candlesticks the Beasts Gouernors persecutors the marriage of the Lambe the last day final end of the churches trouble ther also the sea in many places signifieth the brittle estate troublesome generation of this world And for my part I can see no cause or reason to interprete that part of Saint Iohns vision literally but rather that in the renued estate of the world after the later day there shall dwell righteousnesse neyther men with beasts or one with another shall haue any contention but all things shall succeede according to peace constancie and pleasure Wherefore those words being vnderstood of the Elect after the resurrection like as is afterward the new citty her foure gates her pauement with the twelue precious stones her water her fruites her trees her leaues her garments all allegoricall I conclude that the first diuision which God made of waters shall stand both aboue and beneath the firmament and that the sea shall not worke nor bee tossed with windes nor destroy any of the creatures renued vpon the face of the earth but vnto the Saints they shal no more looke vpon sea or land Quest 54. But it would bee much more for the comfort of men to liue againe in this world wherein they haue receiued many wrongs afflictions and oppressions by wicked men that they might see how god hath swept out all the vngodly out of the earth according to the promises of God as Psal 37.9 Euill doers shall be cut off but they that waite vpon the Lord shall inherite the land ver 11. The meeke shall possesse the earth and haue their delight in the multitude of peace ver 18. The Lord knoweth the dayes of the righteous and their inheritance shall be perpetuall ver 22. Such as be blessed of God shall inherite the land ver 29. The righteous man shall inherite the land and dwell therein for euer Now how can they bee said to inherite the land which in this world are but pilgrimes and wander to and fro and how can they haue a multitude of peace during the first possession of the earth in any delights who are adiudged in this world to warre fire and persecution and how short is their dwelling for euermore if they dwell not here againe after the later day when
vnto it in the word of God doe expresse in some measure according to our capacitie so much thereof as may abundantly serue to expresse and allure or to draw vnto god any well minded man yea though it were through all the dangers of this present world For if Ruth followed her mother in law Naomi vpon no promise out of her owne country onely for loue of her how much more ought all men to follow God and forsake this world that haue so many promises hopes declarations and figures of their glorified estate First of all in the old Testament the happinesse of them which are departed in the fauour of God is expressed by that saying of Moses Gen. 5.24 And Enoch walked with God and was no more seene for God tooke him away This taking away of Enoch is the first expressing of the estate of blessed and saued men for by it is represented vnto vs that their first happinesse is to bee rid of all the miseries and calamities of this world which made the Apostle to cry out betwixt heauen and earth when hee considered them Rom. 7.24 O wretched man that I am who shall deliuer mee from this body of death And herein also a good man might loose himselfe to meditate and contemplate a little while of this freedome which hee cannot haue in this world although hee were an Emperour or Constantine commanding the whole world Men are afflicted by and in themselues by and in others sometimes angry sometimes sorry sometimes sicke sometimes weary sometimes hungry sometimes cloyed with ouer much care of that they possesse sometime pinched and haue not what to solace themselues or to put into their mouthes sometimes afraid of God of Angels of men of Diuels of apparitions of beasts of waters of fire of earthquakes of dearth of warre of impietie of irreligion of idolatry of blaspheming of murders of wrongs of robberies of wastings of prodigalities of rapes of temptations of apostacies and therefore consider what it is for a man to bee freed from all these as Enoch was whom God tooke away And if a man could liue and neuer suffer bodily paine yet cannot hee keepe his heart from disquietnes and extreame compassionate sorrow yea euen to death to see to heare and vnderstand the miseries of other Nehemiah was a great officer in the king of Media his court and wanted nothing but his heart reioyced in fauour riches youth garments loue strength plenty entertainment and all the comforts that this world could afford him so that in regard of his outward estate hee might well haue said to his soule O soule take thy rest for thou hast goods enough layed vp in store for many yeares and no affliction doth annoy thee But marke all this light was put out by one dampe and all the fire of this ioy quenched with one drop of water and all the beautie of these comforts dazeled and distained with one letter For Neh. 1.2 ve Came Hanani one of my brethren he and the men of Iudah and I asked them concerning the Iewes that were deliuered which were of the residue of the captiuitie and concerning Ierusalem ver 3. And they said vnto me the residue that are left of the captiuitie there in the prouince are in great afflicton and in reproch and the wall of Ierusalem is broken downe and the gates thereof are burnt with fire Here is the newes but what was all this to Nehemiah he was wise enough to keepe him from that banquet and therefore let them sorrow for themselues he wanted nothing alas saith Saint Paul who is offended and I burne not Can the winds blow vpon the waters and the reedes not bend can the ship bee tossed to and fro on the sea and the mast not bee mooued therewithall can old age appeare in the head and skin and the heart and blood haue no sence of the decay of vitall power Can good men leaue of compassion towards their brethren man-kinde and was not all Israell mooued and sorrowed to see one common vvoman cut in peeces Iud. 19. No no there is a watchtower in the nature of man wherein standeth a watchman that at the sight and hearing of euill ringeth a bell in their eares that maketh their hearts to yearne and bleede and therefore it followeth of Nehemiah ver 4. And when I heard these words I sate downe and wept and mourned certaine dayes and fasted and prayed before the God of heauen and this hee did from Chislew to Nisau that is from Nouember to March euen foure monethes together Such was the sorrow and compassion of Enoch beecause the wicked world went astray from god did not care for Sethes posterity but followed Caines and therefore because hee was innocent God tooke him away that the hart which mourned might neuer mourne againe What might bee sayde of Rahel of the women of Israell that saw their sonnes destroyed of Moses for the golden Calfe of Hannah the wife of Elkanah of Ieremy of Daniell of the woman which saw her seauen sons haue their hands and feete cut off and were afterwards put into a seithing caldron to bee sod to death of Mary the mother of Christ seeing her righteous sonne suffer naked the most shamefull death of the world and of many others both Martyrs and holy Confessours who haue beene so far touched with pittie and compassion that inward griefe hath distempered them euen to death This shall bee sufficient that if thou bee a Magistrate and bearest vpon thee the burthen of the state if thou be a Minister and carriest in thy brest the care of all the Church if thou bee a Father and fearest the miscariage and ill proofe of thy children and wealth if thou bee a woman and art combred with the vniust and vngentle soueraigntie of an vngodly husband if thou bee a Seruant oppressed with the tyranny of a cruell and vnconscionable maister if thou bee a good man and fearest the decay of religion or apostacie or idolatry and finally if thou bee sicke lame blinde sorry poore wronged pinched imprisoned reproched slaundered threatned or indangered of a violent death thy estate in heauen shall be like Enochs The Lord shall take thee away from all these miseries A second phrase of holy Scriptures expressing the ioyes of heauen is that 1. King 8.27.28.29.30.31 it is called the throne and habitation of God By which also a good man hath another occasion of excellent meditation that he shall but see the throne of the king of heauen and earth and the place where his maiestie is ten thousand times more bright then the Sunne in the fairest sommer day more glorious then all the kings of the earth in the prime of their honour and first entrance or coronation Now what will a man imagine that God hath treasured vp for himselfe in that place where his owne maiestie dwelleth The kings of Israell yea all the kings of the earth keepe their owne dwellings replenished withall delight and there is not
heauen for not onely their friends and forefathers shall welcome them and reioyce for their coronation in that kingdome but also the Angels and Archangels shall congratulate their entrance and therefore our Sauiour Christ saith that there is ioy in heauen ouer one sinner that conuerteth and if at the conuersion much more at the coronation Fourthly wee reade of kings that they haue thrones and chaires of estate wherein no man may sit but themselues so also is it with the Saints in heauen for they haue their seates whereon they fit as Iudges and kings iudging the euill Angels and thereupon our Sauiour told his Disciples that they should sit on seates iudgeing the twelue tribes of Israell It was not for nothing that there were sixe steps ascending vp to Salomons throne whereby he was eleuated and aduanced aboue the people so likewise in token of our eleuation our mansions in heauen are decyphered by those ascending steps Fiftly kings haue all necessaries prouided to their hands and are not troubled or combred with any thing but the toiles and labours of their life are dispatched by other ministers and persons Such also is our estate in the kingdome of heauen for we shall haue all things prouided for vs by God himselfe and all his holy Angels as may appeare by that description of the new Ierusalem Apoc. 21.1 And I saw a new heauen and a new earth for the first heauen and the first earth are passed away and there was no more sea ver 2. And I Iohn saw the holy citie new Ierusalem come downe from God out of heauen prepared as a bride trimmed for her husband ve 3. And I heard a great voice out of heauen saying Behold the tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall bee their God with them ver 4. And God shall wipe away all teares from their eyes and there shall be no more death nor sorrow nor crying neither any more paine for the first things are passed ver 5. And hee that sate vppon the throne said behold I make all things new and hee said vnto mee write for these words are faithfull and true ver 6. And hee said vnto mee it is done I am Alpha and Omega the beginning and the end I will giue to him that is a thirst of the well of the water of life freely The well of the water of life is the meanes and prouision of immortalitie which is already laid vp in store for the elect and they shall receiue thereof freely like guests that are bidden to a banquet Therefore also is it Mat. 22. compared to a wedding feast where all them that are bidden receiue entertainment at the cost of other In this present world it is as much as man can compasse to get things necessary for a short life how great then shall be the happinesse where all things shall be made ready without our cost knowledge labour or charges Sixtly kings are not subiect to any comptroll except it bee of almightie God and such is the estate of the Saints in heauen not onely to liue without rebuke but to commit nothing worthy blame There was neuer man in this present world but hee receiued checks and reproofes by one or other sometimes iustly somtimes vniustly for this world is full of the strife of tongues Abraham was reprooued by Abimelech Dauid by Nathan Ezekiah by Isaiah his men and army rayled on by Rahsaketh and therefore how happy shall it bee to bee in such a state where neither a man shall bee blamed or bee blameable For in this kingdome all our thoughts words and works shall bee so refined and directed by the immediate presence of God that in our selues wee shall raigne ouer our owne passions according as it is expressed in Psal 45. that the Churches children or sonnes shall bee princes in all lands Better is a man that ouercommeth himselfe saith Salomon then hee that ouerthroweth a citie And therefore this happinesse which neuer man could attaine vnto in this life now shall hee enioy for hee shall not striue any more against the spirit and shall not say The good that I would I doe not and the euill that I would not that doe I but haue in himselfe a quiet resolution without all inward reluctance and resistance to follow beleeue embrace and work those things which concerne the onely pleasure of God and the pleasure of God shall bee the ioy of himselfe So that it is more to raigne ouer himselfe then ouer all the nations of the earth for Nabuchadnezzar a great king yet for lack of gouernement became a brute beast Dauid for lacke of gouernement brought a plague vpon the people Alexander for lacke of this temper and rule ouer himselfe after hee had as hee thought wonne and ouercome all the world yet fell to deifie himselfe and would bee called a God and at last eyther was slaine or else dyed in his drunkennesse Now such was our estate in the best I meane in innocency that as Adam could not containe himselfe no more can nor should any of vs and if in the case wee are in clothed with this sinfull and corruptible flesh wee were in heauen euen in heauen wee should loose heauen But now the Lord hath prouided for vs a more endurable estate better then Adams because wee shall not loose our selues and better by dying then if without death and change wee should goe to heauen for we shall neuer more bee able to sinne neuer haue a check by God man or Angell neuer more bee sorrowfull in our selues because wee are reprooued by and in our owne consciences but rest in our selues and without our selues like kings against whom there is no rising vp want or rebellion Quest 61. I would heare yet more of other titles in the word of God and first of all whether the Paradise wherein our Sauiour Christ promised to meete the good theefe bee heauen yea or no Ans Is there any man so nice curious and impious to doubt of that point Quest 62. Yes very many for I haue heard some say that it was the place of the fathers rest which dyed before Christ Others that it was the first Paradise out of which Adam was driuen and that Christ by his death recouered againe which from Adam vnto that time was neuer inhabited and no earthly man could tell where and in what place it was Some say it was vpon the earth others that it was in the ayre in the East vnder the Sun-rising other that it was heauen and therefore I would gladly know what a godly man may think thereof Ans Surely it were endles to answere all vaine inuentions which by the hearts and mouthes of men are vented for the diuell For the Fathers rest which dyed before Christ is a figment of mens braine if it bee the Limbus patrū a place neither in earth hell or heauen for then the promise of Christ was
inheritance shall bee peace thy life shall bee peace thy God shall bee peace and whatsoeuer thou desirest shall bee peace Here in this world thy gold cannot bee siluer thy siluer cannot bee bread thy bread cannot bee wine and thy light cannot bee thy meate but there the Lord shall be all vnto thee thou shalt eate him that thou maiest not hunger thou shalt drinke him that thou maiest not thirst thou shalt bee illightened by him that thou maiest not bee blinde thou shalt bee sustained by him that thou maiest not faint hee shall possesse the wholy which is all in all Thou shalt not there feele any misery because with him through thy loue thou shalt possesse all Thou shalt haue all and hee shall haue all because thou and hee shall bee one Thus far Saint Austen Another propertie of this life is the change of bodies and alteration or rather vtter abolishing of all inglorious infirmities and weaknesse for it is said Phil. 4.23 our bodies shall be like his glorious body and what is the fashion of his body you may read Reu. 14. his head and haires white as wooll or snow and his eyes were as a flame of fire and his feete like vnto fine brasse c. It shal be incorruptible and neuer change immortall and neuer dye spirituall and liue of it selfe without corporeall helpes nothing shall rise against the soule of a man no fraitly no want no hunger thirst or cold no heate wearinesse or indigence no contention and brawling no not that trouble arising in euery one in the kingdome of grace Sollicita cautela vitandi inimici diligendi both of auoiding and louing his enemie Of this estate a learned father discourseth in this manner When this mortall hath put on immortalitie there shall bee no opposition by diabolicall pollicy no euill or condemned heresie no impietie of infidels but in those tabernacles of the righteous shall bee nothing but reioycing and exultation because they are made the citizens of that city which is supernall eternall and free which is not couered with darkenesse shadowed with night wasted with continuance and age nor yet hath any need of the glittering light of the Sunne there shall not the Moone shine the Starres shew no candle lighted no lampe burning for the diuine light shall lighten it the Sunne of righteousnesse and the true light shall shine vpon it the inaccessible and incomprehensible light which is not inclosed in any place nor ended in any time shineth vpon that heauenly Ierusalem the mother of vs all which with her children the sons of light the sons of the day the sonnes by adoption the sons of God shall be glorified in the same for euer and euer Fiftly and lastly they shall be in heauen not onely in vnspeakable ioy but also seruing God in that life for there is no life nor ioy in any life without the seruice of God and therefore our sauiour told vs to doe his fathers will was his meate that is the staffe of his life and his ioy Now the Saints in heauen shall both ioy and doe nothing but praise him for all their time shall bee a Saboth appropriated to serue him and sing his praises for euermore Esay 66.23 and indeede this must sinke deepe into our hearts in this life not onely for our instruction what wee shall doe in another world but also to stirre vs vp in this life to serue God because therein we ioyne with the Saints in heauen and the Church in earth is pertaker with the triumphant glorified soules in the kingdome of Maiestie and for this cause in our dayly prayers wee pray Thy will bee done in earth as it is in heauen But to returne to the ioy our ioy shall bee there all of the Creatour and not of the creature none shall take it away for wee shall bee out of danger of loosing our happinesse and therefore better then the Angels now but ioy taken any where else and compared to this is but sorrow sweetnesse but paine and bitternesse comlinesse but black and ougly filthinesse and delights but troablesome noysomnesse Of which estate Saint Ciprian in his sermon of mortalitie maketh this meditation Wee accompt Paradise our countrie and wee haue already gotten the Patriarches to bee our Parents oh why doe wee not runne and make hast home into our country and salute our parents there expecteth vs a great number of deare friends of parents brethren sonnes sisters mothers and acquaintance I say a great number expecteth vs which are already secured of their owne glory and are carefull for ours Oh to come into their sight and mutually to embrace them how great shall bee their and our glory both together what shall bee the pleasure of those celestiall kingdomes where the feare of death ceaseth and wee assured to liue eternally what is that highest and perpetuall felicitie there are crowned the Godly fellowship of the Apostles the great number of Prophets the innumerable troupes of Martyrs There doe virgins triumph which by the vigour of the spirit haue gotten victory of all concupiscence and liued in chastitie there shall they see the mercifull rewarded who wrought righteousnesse by their feeding clothing and cherishing the poore although for the obeying of Christ they haue forsaken their owne patrimonie And to conclude with the words of Saint Austen wee can more easily tell what is not in heauen then what is for wee are not able to tell how great a good God is and yet we are not permitted to hold our peace and therefore wee cannot tell and yet for ioy wee cannot hold our peace then whether wee speake or say nothing wee shall reioyce exceedingly This is their reward to see God to liue with God to liue of God to bee of God to bee in God to bee for God which is the cheefest good And where as is the cheefest good there shall bee the cheefest felicitie cheefest pleasure true libertie perfect charitie eternall securitie secure eternitie there is the true reioycing all knowledge all beautie and all blessednesse there is peace pietie goodnesse light vertue honestie sweetenesse concord rest praise glory and life eternall concerning which pray gentle Reader that Christ would say to thee and mee Come ye blessed of my Father receiue the kingdome thy Masters ioy prepared for you before the worlds beginning Quest 66. But you haue rehearsed out of Saint Paul that this life is eternall and the gift of God How can it bee the gift of God seeing it is the reward of righteousnesse Ans Indeede as it is the full promise of God it is a gift but as it is the hire and recompence of a good life it is a reward and euery way it commeth from the free and voluntary gift of God for if it came any other way woe were it to vs which are able to doe so little for so great a crowne wee cannot buy it we cannot steale it as Iacob did his fathers blessing but it must bee giuen vs not from or by man but by the Lord which giueth plentifully and casteth no man in the teeth And this is a comfort where withall I will end this discourse for by it I conceiue that the kingdome of heauen shall be bestowed equally both vpon poore and rich for it is a gift and no man can challenge more in that gift then an other none can bee nearer then other Euery place of the earth standeth in equall distance from heauen and euery man and woman are alike capeable of eternall life the wise and foolish virgins stood in the same way and place to expect the same bridegroome Therefore seeing all must be bound to God for these benefits let vs not iudge any that in our opinion seeme to bee far from grace for the Lords gifts and graces are without repentance and hee that is able to call them to graffe them and to winne them will cloth their naked soules with comfort His desire is to binde men vnto him for it and therefore let not any man dispaire of their saluation nor enuy them if the Lord call them to heauen at the last gaspe as hee did the good theefe vpon the Crosse FINIS