forth thou murtherer and sonne of Belial And of Goliah it is said that hee cursed Dauid by his Gods 1. Sam. 17.43 This sinne is committed in sundry formes of diuellish imprecations in our times by Godlesse and vnbeleeuing people as these following and such like Sundrie forme of diuellish imprecations God damne me body and soule if this or that bee so The Lord confound mee body and soule If I did this thing I pray God I may neuer stirre from this place if I haue said or done this thing I pray God this bread may bee my last if I did so And against other men they send forth these and the like hellish speaches The Diuell take thee and such as thou art Goe thy way the Diuell goe with thee Obiect But holy men haue now and then desired a curse from God on their enemies as Elisha against the men of Bethell and their children for mocking him He cursed them in the name of the Lord and his curse tooke effect on them for fortie two children of the Idolatrous people were deuoured of Beares 2. King 2.24.25 And Dauid prayeth often against his enemies wishing many euils to fall vpon them Psal 69.22.23.24 and Noah pronounced a curse on his son Cham. Gen. 9.25 Ans The Answere is this first wee must note with what spirit and affection they doe so curse their enemies Secondly how their enemies are Gods enemies and the great enemies of his Church and so they respect not their owne priuate iniuries but Gods glory and the good of his Church Thirdly this they doe by the extraordinarie motion of the spirit Fourthly wee haue an expresse charge on the contrary to blesse and pray for our very enemies Mat. 5.44 and to curse and blaspheme no man Rom. 12.14 Tit. 3.2 Againe many men greatly feare the curses of the impious stand in great doubt how to answer them Learne of Dauid what to doe in this case First giue the wicked none occasion to curse thee or to blaspheme God for thy sinne Secondly answere him not but passe by him in silence Thirdly be well assured that God hath let Sathan loose by him stirs vp Shemei to curse thee for thy further humiliation Fourthly and lastly be well assured in thine heart that as the sparrow by fleeing and the swallow by fleeing escape so the curse that is causelesse shall not come Prou. 26.2 Quest 94. The Lord speakes vnto vs not onely by his word but also by his iudgements and by his workes and is not the prophane contempt and abuse of these here condemned Psal 19.1 Ans No doubt for all his works declare and set forth his power his prouidence greatnesse goodnesse wisedome iustice and mercie and so they manifest vnto men the excellencie of his name Psal 145.8.9.10 All thy workes praise thee O Lord and thy Saints blesse thee They shew the glory of thy kingdome and speake of thy power to cause his power to bee knowne to the sonnes of men and the glorious renowne of his kingdome Wee heare him in his word we see him in his works Psal 78.7.8 wee feele him in his iudgements wee tast him in his creatures euery day now to speake of any of these or to vse them without feeling without faith without reuerence without feare without thanksgiuing is a great prophanation of the holy name of God The second part of the third Law Quest 95. Wee haue heard what speciall sinnes God condemns in this Law now let vs heare what speciall duties hee doth commaund Ans First the Lord here requireth at our hands to reproue and correct and to punish all the former sinnes and sinners by whom his great name is dishonoured according to the power place and calling which the Lord hath giuen vs. If the Maiestrate do not correct and redresse these enormities in the common wealth 1. Sam. 2.23.24.25 if the ministers doe not rebuke these men sharply Tit. 1. Cha. ver 13. The cause of the comtempt of Magistrates and Ministers with all authority 2. Chap. ver 15. then doe they honor the wicked aboue the Lord. 2. Sam. 2.19 and they shall be dishonoured before the people For the truth of God abideth for euer Them that honour mee I will honour and they that despise mee shall be despised 1. Sam. 2.30 and the same is said against the Priests in Malach. 2.8.9 Yee caused many to stumble or fall against the Law yee haue broken the couenant of Leui saith the Lood of hosts Therefore haue I made you also to be despised and vile before all the people because ye kept not my wayes but haue beene partiall in the Law Quest 96. To passe ouer the duties of Maiestrates and Ministers I pray you let vs heare at large what you can say of the duties of all priuate men in priuate admonition and Christian reproofe See the booke of houshold gouernment Aug. Corpore stetisti animo fugisti fugisti quia tacuisti tacuisti quia timuisti nam fuga animae timor est and how they bee to proceede to priuate chasticement in families that the great name of God bee not blasphemed Ans It is very manifest that the Lord threatneth great wrath as against all sinnes so specially these grose sins wherby his great name is so dishonoured The priuate man must dye before God is guiltie of the same sinne which doth not reueale a blasphemie how much more the magistrate not punishing and the Minister not reprouing these sinners Leu. Chap. 5. ver 1. But to proceed to answere of this most christian dutie of priuate admoninion the first Law and great charge of God concerning it is written Leu. 19.17 Thou shalt not hate thy brother in thine heart but reproue thy neighbour freely or plainely and suffer him not to sinne or let not his sinne rest vpon him Here first consider and obserue the occasion of these words in the former verse immediately going beefore for there wee haue two Lawes the first is concerning our brothers good name that wee neuer impaire it by walking about marchandizing of tales against it The second is touching his life that wee neuer consent in any place or time to hurt the same Then hee addeth this law as apointing a speciall remedie and preseruatiue against all such euills In these words generally wee are to consider First the charge of God concerning this dutie where note first whom to reproue a brother no stranger secondly the forme freely and plainely Secondly the confirmation of the charge first to omit this dutie is an argument of deadly hatred thou shalt not hate him in thine heart secondly to omit this dutie is to leaue our brother in a most lamentable estate for so his sinne will rest vpon him or hee will lye and it may be die in his sinne First of the dutie here commaunded next of the motiues annexed to practise the same First of this dutie the spirit of God speaketh often giuing vs speciall rules
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
hath heard God sound his blessed word vnto his Soule Rom. 10.4 that hee may haue knowledge before his knowledge hath bred faith in his heart that faith bring forth * 1. Tim. 1.3 loue that faith and loue cause him to trust in God and to feare God and before that all these vertues bring forth humilitie for the man truely humbled serueth and worshippeth God and none other Heb. 11.28 The blinde people worship they wot not what Iohn 4.22 Act. 17.23 They grope after the vnknowen God and him they ignorantly worship litle better then the old Pagans in Athens They conceiue diuerse pictures of God in their mindes because of their blindnesse and so worship an idoll but cannot possibly finde out the true God and worship him in spirit and truth Quest 61. Now wee haue heard what the Lord doth command and require at our hands in this Law let me heare also what is forbidden Ans First Ignorance is here condemned for like as knowledge doth enlighten vs and guide vs into the possession of all Gods mercies and kingdome so contrarilie ignorance is a barre to keepe vs in miserie and perpetuall bondage Against this sinne the Lord complaines by one Prophet thus Es 1.3 Ier. 4.22 9.3 Hoshea 4.6 Esay 1.3 The Oxe knoweth his owner and the Asse his maisters crib but Israell doth not know my people vnderstandeth not and by an other he saith my people are destroyed for lack of knowledge Hosh 4.6 1. Cor. 2.14 This ignorance is eyther first naturall as in all beefore grace 1 Cor. 2.14 or secondly affected which is neuer to desire the good meanes of knowledge and to reiect it when it is offered Iob. 21.14.15 of these Iob speaks Chapter 21.14.15 They say to God depart from vs for wee desire not the knowledge of thy wayes who is the Almightie that we should serue him and what profit should we haue if we should pray vnto him Such are our blinde multitude who notwithstanding the great light of God shining among them yet lye in grose ignorance euen of the fundamentall points and cheefe grounds of holy religion Quest 62. What is the second grose sinne here forbidden Ans Atheisme which is to denie the diuine nature and attributes of God Such were the Ephesians and the Gentiles before grace Ep. 2.12 ye were at that time without Christ and Atheists in the world 2. Pet. 3 4. Exod. 5.2 Atheisme is either first close and secret of the heart wee may call it mentall Atheisme of such Psal 14.1 or secondly open and professed these men fight against nature Rom. 1.18 and are abhorred of Pagans Open Atheisme knowen by profession or practise Signes of this sinne are first if it bee open and professed it is knowne by manifest blasphemies against the maiestie of God affirming with the Epicures that the world hath neither beginning nor ending secondly by practise to scorne Gods promises and threatnings 2. Pet. 3.4 Exod. 5.2 and all his holie worship and seruice Mal. 3.13 Quest 63. What is the third sinne here forbidden Ans The grose and highest kinde of Idolatry which is to worship loue or trust in any thing or to set vp any thing in the stead and place of Iehoua as the old Pagans did first the men of Babell had a The Tabernacles of Daughters or the annointing of daughters Succoth-Benoch 2. King 17.30 Secondly the men of Cuth Nergal ibid. Thirdly the men of Hamath had b The fire of the sea Ashima ibid. Fourthly the Auims made c Prophesying a vision some oracle of Sathā Nibhaz and Tartak ibid. Fiftly the Sepharuims d The power of the king Adrammelech and Anammelech ibid. Sixtly e As stroking Chemosh was the God of the Moabites 1. King 11.33 Num. 21.29 Seauenthly Baal and f Riches Ashteroth of the Sidonimas Iud. 2.11 1. King 5.11 2. King 23.10 Eightly g A Fish Dagon was the God of the Phillistines Iud. 16.23 Ninthly h Their king of Counsaile Milcom or Molech was the God of the Amonites 1. King 11.5 Tenthly i Baal a Lord it was a generall name for all Idols because they were as Lords and commanders of all their worship specialy Baal-berith Iudg. 8 33. Baal-peor Num. 25.3 Baal-zebub was the God of Eckron 2. King 1.6 Eleauenthly Mahomet is the Turkes Prophet him they call vpon and worship Twelftly Sathan is the God of all witches and wizards to whom they binde themselues either by a secret false faith to worship follow or by an open couenant prostitute themselues vnto him to serue him in any kinde of abhomination he shall commaund them to practise Quest 64. I pray you let vs heare more at large of the Idolatry of witchcraft doe witches so worship the Diuell as men say Ans Yea and all such as seeke after them to consult by them with Sathan Euery man is that in truth that hee is in the houre of temptation and day of affliction First Saul in his calamitie could no way be comforted he had killed the holy Priests and prophets a cruell tyrant and great contemner of the word of God therefore hee seekes to Sathan by witchcraft 1. Sam. 2.8 Secondly Balak when his people were vexed in their mindes and in great feare of Israell Num. 22. ve 6. Iosh 13.22 hee sent with all speede to Balaam the wizard grounded vpon this false and diuellish perswasion I know whom thou blessest is blessed and he whom thou cursest is cursed Thirdly when the Lod plagued the great Cities of the Phillistines Ashdod where the Temple of Dagon was and Gath the kings citie and Ekron famous for Baal-zebub the God of Ekron for the prophanation and contempt of his Arke and holy seruice in their greatest misery they consult with their priests and wizards how they may best escape that hand of God which then plagued them 1. Sam. 6.2 Fourthly when Nabuchadnezzar was troubled with his dreames albeit he had Daniell and his fellowes ten times wiser then all the inchanters of his kingdome Dan. 1.20 yet his rest is most on his owne Inchanters Astrologians Sorcerers Chaldeans and by these and in trusting their lyes his greatest affiance is in the Diuell which sent them Dan. 2.2 Fiftly when Belshasher scorned God and his worship God smote him with an exceeding trembling in his heart by the sight of the hand-writing which appeared he then forth with seekes this remedie he cries aloud that they should bring the Astrologians the Chaldeans and Sooth-sayers to comfort him Dan. 5.7 And thus doe vnbeleeuers and false worshippers seeke to the Diuell and to his instruments in their troubles But we must remember the name of the Lord our God Psal 20.7 Egipt and Chalde did greatly delight to professe these abhominable faculties These nations prouided for their wizards liberally they had their ordinary granted by the king Gen. 47. ver 22. And of all customes and tributes the first part was the Priests
lies bound hand and foote in a darke dungeon and the keeper sets open the prison doore takes off his irons and bids him come forth If hee refuse and and say hee is well may it not bee said hee is mad and who will pittie him in that case This is the state of all impenitents and contemners of the Gospell Secondly it is said also that then hee gaue gifts to his Church as Kings doe in their triumph and his gifts were these Apostles and Prophets and Euangelists for the first planting and founding of his Church Catholike Pastors and Teachers for the propagation of the same and for the gathering of his Elect to the worlds end If these were Christs principall blessings which Christ gaue his Church in his ascention and so richly and highly to bee accounted as being destinate and sent for so great a work as the building of the body of Christ which is his Church on earth Eph. 4.12 then they doe not beleeue rightly and truely the ascention of Christ that so basely and vilely esteeme the sacred ministry and preaching of the Gospell of Christ and the administration of his Sacraments as Atheists and Papists and all carnall Gospellers doe Thirdly like as our iustification is ascribed vnto his resurrection and merit of the same so our proceeding in grace and perseuerance may truely be attributed to his ascention to heauen and intercession there for vs. Ioh. 17. And like as he could neuer haue risen in that body wherein he was accursed for vs vnlesse he had been acquited and iustified from all our sinnes so much lesse could hee haue ascended into the highest heauens if hee had not beene pure from all our spots imputed vnto him his ascention is a cleere euidence of his righteousnesse Iohn 16.9.10 and consequently of our righteousnesse in him and by him for which these Articles are sweetly knit together for the confirmation of our faith touching our free iustification by Christ Rom 8.33.34 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and meketh request for vs. Wherefore euer remember to reiect the doctrine of Antichrist who teacheth that Christ by his death did mirit our iustification but wee once iustified doe further merit our saluation Whereas thou seest here not onely the beginning but also the continuance yea the accomplishment of the whole worke of our saluation in our vocation iustification sanctification and glorification is wholy and onely to be ascribed to the merit of Christ Fourthly wee receiue also by his ascention a confirmation touching our ascention into heauen for in beleeuing the one wee beleeue the other for the head and members must goe together Wee bee not now coldly to looke for heauen but by a liuely hope to possesse it for that we possesse it in our head already For this cause it is written Eph. 2.6 That God hath made vs to sit together in heauenly places in Christ Hee hath there a pledge for vs euen our flesh and we againe by his ascention haue receiued from him an heauenly pledge euen his spirit Iohn 6.7 I tell you the truth it is expedient for you that I goe away Eph. 1.13.14 for if I goe not away the Comforter will not come vnto you 2. Cor. 1.22 Hee hath sealed vs and giuen vs the earnest of our spirits in our hearts Duties following this particular faith are these First that our conuersation be in heauen where Christ is Phil. 3 10. Our hearts our thoughts our words our workes our whole conuersation must bee such as if we conuersed already with the Angels in the highest heauens Secondly if we beleeue we be possest of heauen in Christ wee must striue to enter into him with all holy contention of spirit vsing the meanes he hath appointed that wee may come vnto him with all the good speede wee can If wee be assured of this purchase made for vs by his bloud wee must passe through all dangers to come vnto him and vnto it and not contend to get in our selues but also endeuour to bring with vs all wee can specially all such as God by neere bands of loue hath knit vnto vs as our wines children c. prouiding as much as in vs lyeth that they may bee with vs heires together of the same grace of life 1. Pet. 3.7 Thirdly in all greuances of body and minde seeke to no meanes for ease but onely to the comforter and the meanes hee hath appointed and ordained in the word If thou beleeuest the ascention of Christ remember this was one end of his ascention to send downe the holy Ghost to worke more effectually and comfortably in the hearts of his Children And therefore endeuour in and by the word and Sacraments to bee comforted by him in all afflictions of this life Quest 46. Proceede on to the third degree of his exaltation doe you beleeue that hee sitteth at the right hand of God the Father almightie first explaine your meaning and proue this Article by the scripture Ans I doe so on this manner first for the sence of the words here set downe whereas it is sayd that he sitteth at the right hand of the Father I say here is a borrowed speech from Princes and Kings who set their cheefe Rulers by them and their best friends Mat. 20.21.22 1. King 2.19 Like as therefore men doe with others to whom they graunt or giue equall honour or that which is next to themselues they are wont to place them at their right hand and this they doe that they may testifie their great honour and loue vnto them so the Lord would haue vs to vnderstand that hee who hath neither right hand nor left hand for hee is infinite hath giuen vnto his Sonne very God and man such inspeakable glory and maiestie that hee sitteth now as on a throne of exceeding glory in the highest heauens executing the offices both of his kingdome and priesthood And whereas it is added The Father God Almightie here note the person of whom Christ God and man receiued all this aduancement and glory of his kingdome namely his Father to whom he is equall notwithstanding in respect of his person yet inferiour in respect of one nature Secondly for the vndoubted truth of this Article of my faith I finde it as all the former manifested to the Fathers as Psal 110.1 The Lord said vnto my Lord sit thou at my right hand that is raigne as king and rule as cheefe Lord so the best expositor testifieth 1. Cor. 15.25 * Luk. 24.26 Act. 5.31 Eph. 1.20 Phil. 2.9 vntill I make thine enemies thy foote-stoole The Lord sware and will not repent thou art a Priest for euer after the order of Melchisedech And this prophecie is accomplished as the Euangelists and Apostles haue testified for Saint Marke hee
in prayer or by the inward grones of his heart when hee cannot so well expresse his greefe in words before God Here I renounce the opinion of Papists touching intercession as being hereticall vncomfortable and condemned of God First for that the Saints departed who bee their mediators with Angels know not our particular wants and griefes Secondly for that hee that makes this intercession must bring something of his owne of price and value vnto God to procure the graunt of his request Thirdly it is a prerogatiue belonging onely to Christ to make request in his owne name and for his owne merits 1. Tim. 2.5 Iohn 15.16 Iohn 16.23 Es 63.16 Fourthly Scriptures neuer mention any other but contrarily Fiftly wee must pray to him in whom wee beleeue Rom. 10.14 wee beleeue onely in one God c. therefore we pray onely to one God Furthermore as touching his kingdome wee are well to consider what kingdome hee hath next what the administration of his kingdome is and how comfortable to the beleeuer First that hee is Lord and King ouer all in respect of creation as also of preseruation and prouidence it is manifest Col. 1.16.17 for by him were all things created in heauen and in earth c. And in him all things consist hee is the same also much more by right of redemption And his kingdome is eternall and spirituall respecting the very conscience hauing that onely absolute power to command and forbid to condemne and to absolue the soule and conscience This is testified Act. 2.36 Let all Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And to testifie this his excellency when Christ went vp to sit on his throne for the gouernement of his Church it is said hee gaue great gifts to his Church farre excelling the gifts of earthly princes in their coronation for it is said hee gaue his Church Apostles Prophets Pastors and teachers Ephe. 4.11.12 Now the end and vse of these guifts and benefites giuen by this great king is comfortable for there it is sayd that these were giuen for the collecting of his Church and the building of it This collection is a separation of the precious from the vile Ier. 15.19 and a translation of the Elect from the kingdome of darknes into the kingdome of light 1. Pet. 2.9.10.11 Eph. 2.2.3 by the ministracy dispensation of the word of reconciliation 2. Cor. 5.18 outwardly and the working of the holy * Luk. 11.13 Act. 16.9.6 Es 11.2.3.4.5 Act. 2.32.33 Ghost inwardly And this is the first part of Christs office in his kingdome Secondly Christ leads his precious people as a great generall doth his armie through the wildernesse of this world into his euerlasting Canaan And this hee doth also by the same meanes whereby hee called them his word and sacraments outwardly the mightie operation of his spirit inwardly And in this trauell hee doth exercise them as in Canaan with manifold afflictions and temptations in this life Psa 23. and yet defends them against the rage of all enemies first giuing them in their life time strength to suffer and to fight against all his enemies most mightily Phil. 1. 24. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake Chap. 4.13 I am able to doe all things through him which strengtheneth mee Rom. 8.36.37 For thy sake are wee killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things wee are more then Conquerous through him that loued vs. And in death it selfe he neuer forsakes them Rom. 8.38 39. but then makes an euerlasting separation betweene them and all their enemies Zac. 13. Luk. 16. Quest 48. Let me heare what you can say of the last Article concerning Christ which is this From thence hee shall come to iudge the quick and the dead Ans First I say this Article followes fitly after the former for confirmation of it for the excellency of his kingdome shall mightely and wonderfully appeare in the execution of iustice in the great day of the generall iudgement which shall bee in the last day of the world First to iudge or to giue Iudgement is the proper action and function of a Iudge in condemning or iustifying of any man In condemning by pronouncing him guilty of sin and therefore adiudging him to some punishment for his sinne in Iustifying by pronouncing him iust or acquiting him of sinne and so freeing him from the punishment of sin I say then the meaning of this Article is this I beleeue that Iesus Christ doth not onely now exercise his kingly office in heauen as is afore shewed but shal also triumphantly descend from the right hand of his father in a visible forme and corporall presence to iudge all men that shall be found at his comming aliue or dead Now to proceed in order to speake of this great iudgement these poynts must bee considered first by what arguments it may appeare that there shall be a generall iudgement Secondly what the forme and manner thereof shall bee Thirdly how this argument serues to comfort vs and to humble vs. First that there shall bee an vniuersall Iudgement may appeare thus against cauellers that denie it 2. Pet. 3.3 First the Scriptures are most euident for this Psal 50.1 The God of Gods hath spoken See Mat 25.31 Luke 8.17 Iohn 12.48 Iud. 14.15 Luk. 21.28 2. Tim. 4.1.7.8 Ioh. 5.22.27 and called all the earth from the rising of the Sunne to the setting of the same our God shall come and shall not keepe silence Heb. 9.27 It is appointed vnto men that they shall once dye and after that commeth the Iudgement Secondly Christ promiseth his comming to Iudgement by himselfe Math. 25.31 and by his Apostle 1. Thesso 4.16 Thirdly for that hee hath charged vs to wayte for his comming Luke 21.28 Rom. 8.23 Eph. 1.14 and for the redemption of our bodies Luke 21.28 Fourthly for that the iustice and mercy of God requires this to punish the wicked and to crowne the Godly which wee see is not in this life present therefore there is a speciall day and time appointed with God for it Fiftly for that the Lord hath often forewarned the world of this First by pronouncing the sentence of death against sinne euen before the fall Gen. 2.17 Secondly by repeating the same sentence in his Law Deut. 27.26 Thirdly by the euidence of conscience citing as it were men to appeare at a time appointed before the great Iudge Ro. 2.15.16 Fourthly by his iudgements particular on Sodome and Gomorah on Egipt on Ierusalem and all the Iewes and generally on the world in the deluge Sixtly by signes prognosticating his comming and these bee of two sorts first before his comming secondly in his comming The signes beefore his comming are either first long before his comming or secondly not long before Signes
of their former liues mispent and to conclude what doth not the feare of hell worke vpon them surely my heart dreadeth my minde fayleth to thinke vpon to heare to see to consider their wringing of hands their knocking of breasts their cryes filling heauen and earth and hell and my tongue and pen cannot expresse it but must rest with the saying There is no peace to the wicked saith the Lord. Quest 49. Now proceede to the comforts which arise by the expectation of the last iudgement Ans First what can bee more comfortable to good men then to consider and remember that the Lord hath appointed a day to iudge the world in righteousnesse When a man looketh vpon the sorrows and labours of Iacob the enemies of Dauid the imprisonment and martyrdome of the Prophets the shamefull death of Christ and ten of his Apostles the present glory of Turke and Pope disgracing and diriding true religion with the ostentation of multitude contumacie riches outward and visible prosperitie and with the persecution and effusion of the Martyrs blood besides what clearing of the guiltie and acquiting of malefactors and punishment of the innocent that one example of Christ and Barabas is most demonstratiue Why was Ioseph imprisoned Naboth killed Esay sawen asunder Paul beheaded Ignatius torne in peeces by wilde beastes Bishop Cranmer Ridley Latimer Hooper Farrar master Bradford Philpot and that most blessed victorious and constant martyr of Christ Richard Atkins who suffred at Rome Anno. 1588. hauing first of all his tongue cut out of his mouth and his hands likewise cut off was set naked from the middle vpward vpon a horse and so carried to execution two men going beside him with burning torches scorching his sides and being carried by the lodging of the Duke of Parma hee looked out of his window and cryed to the torch-bearers burne him burne him put your torches to the heretikes sides and they poore persons desiring to forbeare such cruelty hee with the stumpes of his armes inclosed the torches and kept them fast to his sides enduring without note of impatiencie the burning and bleeding of mouth sides and armes altogether oh whose harts doth not melt to thinke vpon much more to see such a crueltie surely were it not for this day of iudgement the wicked were blessed and the Godly accursed but there is an appoynted time of Ioseph his deliuerance and the king shall send and deliuer him Then shall not Noah bee mocked Moses bee afraid of Pharao Aaron of the idolatrous Israelites then shall Naboath haue his vineyard euery murdered and martyred person haue his life and fame againe euery empouerished and oppressed man by wrong haue his goods restored euery rauished virgin haue her reputation repayred and euery one afflicted in body or minde see and feele the end of all calamitie oh Lord when shall wee come and appeare before thy presence Let the world wherein dwelleth no goodnesse take the wings of the morning and fly away Euen so Lord Iesus come quickely and let there be no more time Secondly the person that shall bee Iudge namely Christ which was dead and sitteth on the right hand of God against whom and for whose sake both the wicked rage and the Godly endure and therefore it is said hee shall come viz. in the clouds which was enterred in the earth the sorrowes of the graue cannot hold him no nor the heauens when the later day commeth but he maketh his clouds his charriots his messengers flames of fire burning vp the world and rideth vpon the wings of the wind and commeth with the voices of Archangels trumpets Surgite mortui omnes venite ad iudiciū Arise O yee dead and let all men come to iudgement Oh how happy shall it bee that day with them which haue serued and kissed the Sonne and that can say for thy sake haue wee beene killed all the day long How shall hee recompence them that haue fed him how shall hee pay them that by almes deedes and holy workes haue lent vnto him how shall hee honour them that haue honoured him how shall he reuiue and comfort them that haue dyed or mourned for him and to conclude how shall hee not giue them ten thousand times more then all their euils amounted vnto in this present world Well O Christ We beleeue with Athanasius that thou shalt come to be our Iudge we therefore pray thee helpe thy Seruants whom thou hast redeemed with thy precious blood Come Lord Iesus come quickely and make them to bee numbred with thy Saints in glory euerlasting Quest 50. But concerning the estate of the Elect after the last iudgement you must shew the place where they shall raigne the priuiledges and prerogatiues where withall they shall bee endowed and other circumstances of necessary moment that wee may conceiue the meaning of Saint Paul when hee sayth I suppose that all the afflictions of this life are not worthie the glory that shall bee reuealed Ans First of all the place wherein they shall liue after the later day is in the heauens aboue the firmament Sunne Moone and Starres and not on the earth as the fonde Millenaries haue vntruely conceiued and this may appeare by many testimonies of the holy Ghost Lu. 12.32 Feare not little flocke it is your Fathers will to giue you a kingdome Mat. 25.34 Come yee blessed of my Father receiue the kingdome prepared for you before the beginning of the world Iohn 3.4 Except a man bee borne of water and the holy Ghost hee cannot enter into the kingdome of God 1. Pet. 1.3 Blessed be God euen the Father of our Lord Iesus Christ which according to his abundant mercy hath beegotten vs againe to a liuely hope by the resurrection of Iesus Christ from the dead 4. To an inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. Iohn 17.24 Father I will that those which thou hast giuen me bee with mee euen where I am that they may behold my glory which thou hast giuen mee By all which and many more if it were needfull it is most cleere that they which shall be saued shall rest not vpon earth for that kingdome the Saints haue already and therefore neede no further promise thereof this also they haue among the wicked without any regeneration or new birth but that estate which they shall inherite after the later day cannot be attayned without a second birth The earth was not beefore the worlds beginning but the place kingdome and state which the Saints shall haue after iudgement shall be that wherein God was before the worlds creation and therefore an vncreated place and not the earth either that is or shall bee The inheritance whereunto wee are regenerated is immortall and layd vp in the heauens saith Saint Peter but is the earth now couered in the heauens and doth nothing appeare but a bare spectre phantasme and a shadow without any substance or if there be no earth nor world is there
from his fulnesse which we feele stirring in some measure in our hearts called the Oyle of gladnesse beecause it descends downe from him vpon his members to the inspeakable cheering of their hearts 1. A Prophet So then Iesus Christ is that great Prophet annointed and sent from God to manifest vnto vs his secret councell and will concerning our redemtion and consequently our euerlasting saluation of him spake Moses Deut. 18.15 as it is alleadged by Saint Peter Act. 3.22 and by Saint Stephen Act. 7.37 Moses said vnto your Fathers the Lord your God shall raise vp vnto you a Prophet euen of your brethren like vnto mee yee shall heare him in all things whatsoeuer hee shall say vnto you for it shall bee that euery person which shall not heare that Prophet shall bee destroyed out of the people 2. Priest Secondly hee is that great high Priest which with his owne onely sacrifice offring vp his soule and body vnto his Father for vs Es 53. hath made such an expiation as hath purchased an euerlasting redemption and peace for all the elect of this office yee haue the prophecie in the old Testament Ps 110. the complement and veritie in the New Heb. 7.21 and 10.12 This Sacrifice albeit offred long since yet the vertue of it as it saued the elect from the beginning so shall the efficacie of it continue to the worlds end Heb. 13.8 Againe this high Priest still executeth one part of his office for hee sitteth in heauen and continually maketh intercession for vs. Rom. 8.34 and 5.9.10 and Ioh. 17. Chapter and 1. Iohn 3.1.2 Lastly hee is that annoynted King which ruleth his people for euer with the rodde of his mouth as it is prophecied of him Esay 11.2.3.4 and Psal 2.6 and verified Mat. 28 18. Io. 10.28 Luke 1.33 Hee shall raigne ouer the house of Iacob for euer and of his kingdome shall be none end Quest 23. What comforts yeelds this faith in Christ to the beleuer Ans First by this I rest thus perswaded in mine hart that my Lord and Sauiour Iesus Christ will not leaue me without some competent measure of his oyntment that is of his holy spirit to guide me to heauen of this Saint Iohn saith 1. Iohn 2.27 Mat. 13.11 The annoynting which yee haue receiued of him dwelleth in you and teacheth you in all things we are to looke well to this teacher and to attend him both when hee speaketh outwardly to our eares Heb. 3. that his word may dwell plentifully in vs. Col. 3.16 and when hee speaketh inwardly to our hearts Esay 30.21 Secondly by this faith in Christ I rest perswaded that the great high Priest of God hath made such a Sacrifice that by it hee hath purchased an euerlasting reconciliation for me with his Father and so loueth mee 1. Ioh. 2.1.2 that hee pleades at all turnes and in all occasions vnto his father for me Thirdly by this faith in Christ I am also comforted for that I see and feele that by conferring on mee some measure of this admirable ointment I am so aduanced that I am of their number whom hee hath made Kings and Priests vnto his Father Reue. 1.6 for whereas I was in bondage to Sathan sinne and death Eph. 2.1.2.3.4 hee hath not onely loosened me out of this seruitude but also hath giuen me power and grace to sway and rule in some sort these mine enemies which before grace ouer-ruled me and to proclaime continuall warre against the flesh the Diuell and the world so long as I liue on earth Againe I am here exceedingly comforted for that I am now come vnder his protection that ruleth and curbeth all men and Angels both his and mine enemies for I know hee can and doth so bridle them that they can neither hurt his glorie nor my saluation but euen against their will aduance both hereby I say I am greatly comforted for that I know whom I haue trusted and am perswaded that he is able to keepe that which I haue committed vnto him against that day 2. Tim. 1.12 for like as it must needs bee that all they be sad and heauie at heart that doubt or wot not vnder what Lord they are in this life whether vnder Christ or Sathan So it can not be but that they must bee right ioyfull who by their inward testimonies and seales are assured they be vnder Christ the king of righteousnesse Luke 2. ver 10.11 Lastly for that I haue receiued this holy ointment and for this cause beare the name of a christian I see and know that I am euer bound to performe two duties first to God next to man To God first for that hee hath made me a Priest I am bound to offer first mine owne selfe as his Son did a liuing Sacrifice a Rom. 12.1 vnto God And this must appeare first by mine affiance in b Psal 4.5 him secondly by my subiection to his c Rom. 15.16 word thirdly by calling d Psal 141.2 vpon him fourthly by e Heb 13 15. praising him fiftly by distribution to the f Phil. 4.18 Saints sixtly by humbling my selfe in repentance and g Psal 51.19 sorrow for sinne with such Sacrifices God is pleased and wee haue good testimonies that wee bee sound Christians and truely beleeue in Iesus Chirst Secondlie I must endeuor that I make others partakers of this ointment with mee for this is one speciall cause wherefore the Lord giues it vs that wee might be his instruments to conuaie and communicate the same vnto his elect as much as in vs lyeth for euerie Christian is a Prophet of God by his calling and therefore must doe the work of a Prophet Psal 51.12.13 Restore to me the ioy of thy saluation and stablish me with thy free Spirit then shall I teach thy wayes vnto the wicked and sinners shall bee conuerted vnto thee Luke 22.32 Quest 24 Proceed to the third title I beleeue in the onely begotten Sonne of God Ans Here I professe two things first that Iesus Christ is the Sonne of the liuing God secondly his onelie begotten Sonne for the first I vnderstand by the light of his grace and holie word that as hee is God he is of himselfe neither beegotten nor proceeding but as hee is a sonne hee is not of himselfe but the Sonne of the Father beegotten beefore all worlds of the substance of the Father And albeit this bee hard to set forth the forme and maner of this generation yet wee may safely speake with the Scriptures that the sonne is the brightnesse of his glory Heb. 1.1.2 and the ingraned forme of his substance And with the godly Auncients that the Son is of the Father as light of lights not proceeding but begotten So this generation is by an vnspeakable communication of the whole essence of the Godhead of the Father to the Sonne in receiuing whereof the Sonne doth no more diminish the maiestie or godhead of
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
to no effect in trust whereof they all died Their martyrs which were many as Dauid said Psal 49. which for his sake were killed all the day long had but a cold pull and dough take to shed their liues for the sake of the God of Israell if immediately after their death and effusion of their dearest blood they were not assured of their rest in heauen Besides Christ was yesterday and to day and the same for euer and this was spoken of the vertue of his redemption therefore either hee was not the same vnder the Law that hee is now or else the Fathers which dyed before his death like Simeon went all immediately without any delay to the ioyes of heauen Quest 63. But what say you to them which take it to be the first paradise in the garden of Eden Ans I say they place coniectures in stead of faith and their owne opinions in stead of true diuinitie The Papists which teach this to their followers doe hold opinion that Christ suffered in that place where Adam transgressed and that the wood wherof his Crosse was made was of the wood of the forbidden tree and many of the old Fathers were of this opinion before them Now I thinke there cannot bee any reasonable man so minded for is it likely that Christ would equiuocate and dissemble with the poore man on the Crosse and say vnto him This day thou shalt bee with me in Paradise that is this day thou shalt bee with mee where I am vpon the Crosse Had not this beene a cold comfort or rather a plaine delusion if this Paradise had beene where Christ suffered Nay rather seeing the poore man prayed him to remember him in his kingdome meaning the kingdome of glory and heauen for he could not meane any thing else at that time I doe firmely beeleeue that the same thing which Christ called Paradise was no other thing then that which the good theefe called his kingdome and so as Christ went the same day to his kingdome he went to the true paradise whereof the first was but a shadow and type for as there is a great deale of difference betwixt the kingdome of grace and the kingdome of glory so is there betwixt the first paradise of Eden and the last paradise of heauen And for the ending of this matter I will adde the description of Paradise out of Saint Bernard in his sermon of fiue regions Quinta regio est Paradisus super coelestis saith he and so forth in latine in English thus The fift region is the heauenly paradise O blessed region of supernall powers where the blessed Trinitie is beheld of the saints face to face where those heauenly hoasts with the highest note and straine of voyce cease not to sing Holy holy holy Lord God of Sabaoth That is a place of pleasure where the righteous drinke of the riuer of pleasure That is a place of brightnesse where the iust shine like the Sunne in the Firmament That is a place of gladnesse where euerlasting gladnesse is put vpon their heads That is a place of abundance where nothing is wanting to them that see him That is a place of sweetnes where the Lord of heauen is sweete to all That is a place of peace where his place is all peace That is a place of wonders where all things are admirable That is a place of satietie where wee shall bee satisfied with the appearing of his glory That is a place of vision where wee shall see the great vision of all O supernall region replenished with all manner of riches store and content out of the valley of teares we long for thee where shall bee wisedome without ignorance memory remembrance without forgetfulnes vnderstanding without errour and reason shall shine for euermore without obscuritie of darknesse It is a region wherein the Lord shall minister to the elect that is shall shew himselfe such an one as hee is There shall the Lord bee all in all where the vniuersalitie of all things together shall giue glory to the Creatour and ioy to the creature Runne therefore O my soule and with the eyes of thy desires through out this region looke vpon the king of eternall glory attended by legions of Angels honoured with flocks of Saints hee putteth downe the proud and lifteth vp the meeke hee condemneth the Diuels and redeemeth men say vnto him Blessed are they that dwell in thy house O Lord for they shall praise thee for euer and euer and so far Saint Bernard by which it appeareth that in his dayes there was no question of Paradise mentioned in the Gospell for hee clearely beleeued that it was heauen which the theefe prayed for and that which Christ promised vnder the name of Paradise And therefore if heauen bee Paradise a place of pleasure wherein God shall walke with men without terrour as hee did with Adam and they shall bee restored to their perfection and primitiue puritie and such glorious content as the first Paradise could not afford them then I may shut vp this point with that saying of our Sauiour in Saint Iohn Apo. 2. To him which ouercommeth shall be giuen to eate of the tree of life which is in the middest of the paradise of God Secondly heauen also in the Gospell is called Abrahams bosome wherein Lazarus rested in happinesse while the rich man was tormented in hell Now herein also the nice curiositie and infidelitie of men appeareth for that also they faine Abrahams bosome to bee a third place wherein the Fathers sate looking for the reuelation of Iesus Christ without light in darkenesse whose best estate was not to bee tormented But if a man should aske them whether it be an allegory or noe I meane the terme of Abrahams bosome or whether it bee a plaine speech without figure without trope without question of the very bosome of Abraham If they say this last that it is a plaine speech then Abraham when he was gathered to his fathers did but delude the world and was not buried in his sepulcher hee bought of Hemor or else hee rose againe presently like the virgin Mary her fained assumption and that his bosome must be so large as may hold all the soules of the world But why doe I prosecute that they graunt a Trope Abrahams bosome they yeeld signifieth the hope that Abraham dyed in for the redemption and restitution then belike they rest in no place neither in light nor darknesse but onely in hope To salue this they flie to another allegory and say it signifieth a place wherein the old Fathers remaine after death till the death of Christ but what phrase of holy Scripture doth warrant this wee ought not to take the bare words of interpretours in a point of this moment and therfore eyther shew some phrase of the word to establish it or else for euer bee silent to think or teach otherwise but that Abrahams bosome is the kingdome of heauen and it is cleare by the
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
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