a city their toung 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be cause it consisteth of many inhabiters Howe many the citizens of heauen are maye be gathered by the former vision when Iohn sawe a greate multitude sealed with the seale of the liuing God of all nations and kindreds and people toungs which no man could number Reu. 7 9 For they which haue made their long robes white in the blood of the lambe Heb 12 22.23.24 doe come vnto mounte Syon and to the city of the liuing God the celestiall Ierusalem and to the companye of innumerable Angels and to the assembly and congregation of the first borne which are written in heauen Cum quibus in praesentia coniunctisumus vinculo charitatis ibi consortio aeterno coniungendi Aug Enchirid cap 56. Intelligit animas a corporibus separatas et in coelum receptas Pisâ—at in schol caluin in ep ad Heb. c. 12 Iun iâ— paral and to God the Iudge of all and to the spirits of iust and perfect men and to Iesus the mediator of the new testament to the bloude of the sprinkling that speaketh better things then that of Abel They that are with Christ are most happie for Christ is blessednesse and felicity and immortalitye it selfe and are not the true beleeuers then moste blessed since they are with Christe after this life where hee is vnles wee will â—oubt of this that god the father heard the prayer of his beloued sonne â—d Heb. Nazâ—â—zâ—n Orat. de â—orâ—â—e Gorgâ—â—ia â—ohn 17 24 thus praying for his chosen Father I will that they which thou hast giuen mee bee with mee euen where I am that they maye beholde that my glory which thou hast giuen mee Heere the brightnes of Gâ—dlinesse and true virtue it selfe is many times dazeled and darkened partly by enuy partly by pouerty partly by slanders and the like crosses but in heauen godlinesse shall glitter and shine in her perfecte brightnes Dan 12 3 for there the wise shall shine as the brightnesse of the firmamente and they that turne many to righteousnesse shall shine as the starres for euer and euer and the iust shall shine as the sunne in the Kingdome of their father Mat 13 43 Heere wee are continually subiect to feare and anguishe and sorrowe and death lies euer in ambush for vs in heauen death shall haue no place Isai 25 8 But the godly being deliuered from the bondage of corruption shall participate of the glorious liberty of the sonnes of god Rom 8.21 Heer it is delectable to beholde faier palaces more delectable to enter into them and to bee entertained in them most delectable to dwell in them alwayes and to behold the couÌ„tenance of the lord of them neuer chaunged towards vs but still gratious and fauourable how delectable then is it to behoulde the radiant palace of heauen and to be an inhabiter in it and neuer to goe out of it and continually to beholde the gratious and omnipotent Maiesty of God therein for though we are now the sonnes of God yet it is not made manifest what we shal be opsometha aâ—â— toâ— Kathos esâ— and we know that when he shal be made manifest we shall bee like him For we shall see him as he is Here we know in part and we prophesy in part 1. Iohn 3. â—â— we speak as children we vnderstand as children we think as children we see thorow a glasse darkly but in heauen that which is in part shal be abolished childish things shal be put away we shall see face to face know euen as we are known we shall meet together in the vnity of faith 1 Cor. 13.9 â— and that acknowledging of the sonne of God vnto a perfect man and vnto the measure of the age of the fulnesse of Christ Ephes 4.13 Heere in this life wee are regenerate and newe borne by the holy spirite of God for otherwise none can see the kingdome of God â— 3 3 5 â—ar 9 24 nor enter into it but as long as wee lyue heere we are regenerate but in part and wee are restored but in parte to the image of God after which Adam was at first created after this life in heauen shall be the perfect renewing of the image of God in vs and euerlasting comforte and abundance enioying of all good thinges which are required to the state of entyre felicity While wee liue heere eternall lyfe is begon in vs in that our myndes are endewed with true and sauing knowledge of god and fayth in Iesus Christe for this is eternal life to knowe god and whome he hath sent Iesus Christe he that heareth the word of christ and beleeueth in him that sent him hath euerlasting lyfe and in that the lyfe which wee doe lyue being engraffed into christe by the spirite â—â—hn 17 3 â—â—hn 5 24 â—â—hn 3 16 36 â—al 2 20 â—ol 3 3. â—â—h 4 18 â— Pet. 1.4 â—ol 3.4 is the life of god and a participation of the diuine nature further while we liue heere we are assured of eternall life that when Christ shall appeare wee shall bee also with him in glory and that he which hath begunne that good worke in vs will also make it perfect euen vntil the daye of Iesus christ Phil. 1 6. 1. Cor. 1 8 Thosse 5 23 Rom 11 29 Iob 10 28 2 Tim 1 12 Iohn 14 23 Iohn 14 16 Iohn 17 3 Luke 20 36 Iohn 16 22 1 Cor 15 28 Reu 21 22 2â— 1 Cor. 13 10 Luke 1.33 Dan. 7 27. and that the gifts and calling of God are without repeÌ„taÌ„ce vnchaungeable that none can plucke Christs sheepe out of his hands for wee knowe whome wee haue beleeued wee are perswaded that hee is able to keepe that which we haue committed vnto hym but the perfecting of these beginnings is reserued for the kingdom of heauen wher god shall dwell in his elect eternally where that comforter shall neuer forsake vs where shal be perfect wysedom knowledge of God where shall be angelike righteousnesse where shall be vnspeakeable ioyes in god where shall be aboundaÌ„ce of all good things for God shal be all in al things where that which is now but begunne shal be finished and absolute and where there shal be noe interruption and end of ioy and gladnesse for of that kingdome there shall be none end and an euerlasting dominion shall be to the holy people of the most high And herevpon not wtout caus doth the prophet set his chiefest felicity in this that the Lord is the portion of his inheritaÌ„ce therfore he sayth I set the lord always before me becaus he is on my right hande therefore I shall not fall therefore my hearte reioyced also my flesh shall reste in hope thou wilt shewe mee the path of lyfe â—sal 16.5 8 â— 11 and the fulnesse of ioyes is in thy presence and at thy righte hand pleasures for euermore
hath found Christ she ceaseth not from seeking God is not sought by feete but by affection and the happy finding of him dooth not shake off but encrease an holy desire Is the consummation of ioy a consumption of desire No it is rather as oyle vnto it for this desire is a burning flame sayeth Bernard And what caused the saints and Martirs whome the world was not woorthy of to suffer mockings and scourgings boÌ„ds and prisonment to wander vp and downe in sheepe skinnes and in goats skins in wildernesses â—idetur legenâ—um esse epuras â—hesan â—cremati sunt â—un in parall and mountaines and caues and dennes of the earth to endure to be stoned and hewen asunder and burned and slayn with the sworde and yet in the mids of tortures to say with the Christian poet Tormenta carcer vngulae Stridensque flammis lamina â—rudent periste â—han de VinceÌ„t Atque ipsa poenarum vltima Mors Christianis ludus est Tormentes and prison and torturing cooles and burning plates of mettall and death it selfe the last punishment of all these are but a sporte and pastime to those that beleeue in Christ What caused them so patientlye to endure these tribulations and fyrie tryalls but the full assurance of the inualuable treasure of heauen For then shall the righteous stand in greate boldnesse before the face of such as haue tormented them and shall receiue a glorious kingdome and a beawtifull crown of the Lords hand but the vngodly shall bee scattered and ouerthrowne with thunderbolts and lightnings and floods â—s 5 1 16 21 Out of all this it appereth that the soules of the faithfull after death are in eternall ioye and felicity Neither is there any mean place to stay them in for their sleeping as some dreame or for their purging as some fantasie but as the soule of Lazarus was presently carried by the Angells into Abrahams bosome assoone as it was vnfettered out of the bandes of the flesh Luke 16.22 and as the soule of the theefe was with Christ in Paradise within fower howres after he desired to be remembred of Christ so our Sauiour sayth generally of all the faithfull that hee that heareth his worde Luke 23 43. and beleeueth him that sent him hath eeuerlasting life and shall not come into condemnation Ioh 5 24. but hath passed from death to life And that we might the sooner beleeue that there is no interim and space between the death of the body the eternal life and ioy of the soule hee confirmes his speach with a double affirmation or rather oath saying verily and verily I say it â—s so Reu. 14 13 a parti in posterum vt vulgata translatio amodo i. statim Also the voice taught Iohn the Diuine that whosoeuer dye in the Lord and â—n the faith of Christ they are blessed and â—est from their labours and receiue the â—eward of their workes and when Heereâ—fter presently immediatly after they are called out of this mortall life This stops the beastly and blasphemous mouth of the Sadduces â—cts 23 8 and fully puts them to silence who affirmed that there is no resurrection nor Angell nor spirit and of Epicurus the belligod Philosopher who was a most detestable defender of pleasure â—actant diuin â—stit l. 3 c. 17 and thought that Man was onely borne to enioy pleasure and sayd that the Soule dyeth after the death of the body and of Plinie who was not ashamed to write â—mnibus à suâ—em a die eadeÌ„â—uae ante primuÌ„â—ec magis à â—orte sensus â—llus aut corpoâ—s aut animae â—à m ante naâ—lem Plin. lib â— cap 55. that it fares with all men after the last day as it did before the first day and that there is no more sense and feeling eyther of body or minde after we are dead then there was before we were borne and of Lucretius a far swine of Epicures stie who impudently opens his vncleane mouth against heauen and sayes Quod si immortalis nostra foret mens Non tam se moriens dissolui conquereretur Sed magis ire foras nesteÌ„que relinquere vt aÌ„gnis Gauder et If our soule did liue for euer saith he shee would not in death complaine of hir dissolution but rather she would reioyce to depart out of the flesh and would be glad to leaue the garmeÌ„t of the body as the snake is ioyfull for the vncasing from his oulde skin But Lactantius dooth most acutelie and learnedly confute him saying how can it be known that any doth vnderstand that he is dissolued or els set at liberty sens the tung is dumbe when a man dyeth For while he vnderstands and can speake hee is not yet dissolued when he is dissolued hee can neither vnderstand nor speake So that complaine of his dissolution either yet he caÌ„ not or now he caÌ„not But saith Lucretius before he be dissolued he perceiues that he shal be dissolued What shold I say that we see many in death not to complaine of their dissolutioÌ„ as Lucretius saieth but to testifie that they do goe and departe walke out of the body and either declaring this by gesture or vttering it by wordes if they can speake so long By which it is euident that there is no dissolution but a separation which declars the remayning of the soul after death Lactant diuin instit l 7 â— 12. For as a candle while it is in the lanterne it enlightens the lantern if it bee taken out although the lanterne bee lefte darke yet the candle shines more cleerly then it did before so while the soul is in the body it is the light and gouernor thereof and when it forsakes the body although the body be left dead and insensible yet then the soule enioyes her proper vigor and brightnesse Damnable are all the assertions that maintaine the mortality of the soule for if shee did perishe with the body and had no sense feeling after death how can the godly after death bee in Gods presence and serue him day and night in his temple and haue God dwelling among them bee fedd gouerned ledd to the liuely fountains of waters and haue all teares wiped from their eyes as the Angell here affirmeth Cleere is that speeche of Moses for the eternitye of the soule when hee sayes that the Lorde god made the man of the dust of the grounde â—en 2.7 breathed in his face breath of life In which words the man of god puteth a plaine difference between the foule of man and the soule that is in other creatures for the soule or life of beasts proceeded from the same substance and matter whereof their bodies were made but the soule of man is a spirituall and diuine thing which because it proceeded from god must needes remaine for euer Manifest is the saying of God to Moses in the burning bushe I am the God of Abraham the god of Isaac
Iames 4.7 â— 10 5 13 with zealous praier and hee will drawe neere vnto vs and lift vs vppe And since affliction is the portion and lotte of all the godlie that falls out to them and attendes on them when wee see our Brethren endure tribulation wee must not presentlye censure them to bee hated and vtterlie forsaken of GOD but rather recognize the signes of Gods fauour towardes them For hee that sayes Nihil aliuâ— cit quaÌ„ atâ— non conueâ— aduersariuâ— Basil in Psâ— that the godly ought not to suffer tribulatioÌ„ saies this that a wrestler shoulde not haue an aduersary to encounter him and if a wrestler striue not what garland or glory can he obtaine and since none of the faithfull haue an immunity and priuiledge from affliction but haue them selues dronke at one or other tyme of the cup of tribulation for as noysome and pestilent beastes saith Basil seeke after a praye â—t animalia â—a nos aeruÌ„â—etere atqueâ—dere conâ—unt Basil â—sal 45 and surcease not til they haue found it so miseries continually hunt after the godly and find them at length this must teach vs to shew commiseration on the afflicted and not to turne our eye from our owne flesh because our selues knowe the weighte of affliction following the example of Christ our Sauiour who is an highe Prieste which can sympathize and bee touched with the feeling of our infirmities because in all things he was tempted in lyke sort yet without sin Fynally since tribulation must needs trie the faith and patience of the godly â—1415 that after they haue bin tryed they may receiue the recompense let vs not murmur nor grumble against our heauenly Father who afflictes vs for our profite If the earthlye Fathers of our bodyes correct vs yet we reuerence them for though Fathers put their sonnes out of their sighte and binde them to husbandry or employ them in an handycraft or bestowe them in marchandize or send them into the wars yet the sonnes are well content because it makes for their prefermente and aduantage should not we much rather be in subiection vnto the father of spirites Heb. 12 9 that wee might lyue A Generall enioyns perilous seruice to none but most valiant souldiers and those that hee loues best and whome hee woulde aduance for them hee sends out to lye in ambush for the enemye to demolish some fort or to inuade the mayne army of the foe Not one of those that are so sent foorth sayes the Generall hath doone mee wrong or wishes me not well vnlesse perhappes he be a coward and faintehearted but contrarilye if hee bee valorous and woorthye of the name of a Souldier hee sayeth thus the Generall thinkes well of me hee hath a good opinion of mee hee fauours mee and seeks to honour mee So is the case betweene GOD and vs. 1 Cor. 9.24 Out life in this worlde is a warfare and wee all runn in a race let vs therefore striue and fight againste all afflictions that the prouidence of God bringes vppon vs â— Tim. 25 that when wee haue striued as wee oughte to doe we may bee crowned that when wee haue fought a good fighte and finished our course and kept the faith the crowne of righteousnesse may bee layed vppe for vs that when wee haue reioyced in tribulations â— Tim. 4.7 8 knowing that tribulation bringeth foorthe patience Rom 5 3 4 5 patience experience experience hope hope maketh not ashamed at laste wee may come out of tribulation vnto the glorious inheritaunce of the Saintes in lighte And thus far of the state and condition of the faithfull in this life The state of â—he godly afâ—er this life Now let vs come to the state condition of the godly after they are departed out of this world It is said here by the Angell that they hunger no more neither thirste any more that the sun shall not light on theÌ„ any more neither any heate For the Lambe which is in the mids of the throne shal feed gouerne them shall leade them to the fountaines of waters v 16 17 and god shall wipe awaie al teares from their eies The titles and honorable names that are giuen to the place where the faythful are after death doe throughly manifest the excellencie of their estate For it is called in holy scripture sometimes a kingdome sometimes the bosome of Abraham sometimes Paradise sometimes a place of many mansions sometimes reste sometymes the new Ierusalem sometimes a citye And al these titles do declare vnto vs the surpassing coÌ„fort which the godly receaue when they are freed from this wretched worlde It is called a kingdome where Christ sayeth to his disciples feare not little flock Luke 12 32. for it is your fathers pleasure to giue you the Kingdome In which words our Sauiour vseth a moste forcible argument to withdrawe vs from impiety and carefulnesse for earthly thinges and distrusting Gods prouidence that wee shal wante things requisite for this present life for hee that giues the greater and better thinge will not denye the lesser and inferior sens theÌ„ our heauenly father hath of his owne grace and pleasure prouided the kingdome of heauen for vs â—n basileian let vs not doubte but hee will giue all other things vnto vs. And albeit our state in this worlde be oftentimes base needy and miserable yet wee must refreshe our soules with the remembrance of that heauenly kingdome in which at length wee shall raign with Christ and gloriously triumph ouer Sathan death bell through Christ if vnfainedly we beleeue in christ It is called Abrahams bosome where Christe sayth that when the beggar Lazarus dyed he was caryed of the Angells into Abrahams bosome â—â—ke 16 22. Hee was caryed of the Angells for that as Angells are all ministring Spirits â—eb 1 14. sent fourth to minister for their sakes which shall bee heires of saluation and doe safegarde the godly by the lords apointment from sundry daungers of this mortall life so it is their charge parte to conuay into heaueÌ„ the soules of the righteous when they are loosed from the fetters of the flesh And as infants doe rest quietly in their mothers bosome so heauen is a receptacle and bosome for the faithfull in which they take their quiet rest and ease Caluin in Har. after the sturres of this tumultuary life ar ended And it is called Abrahams bosome because as Abraâ—am was a most constant beleeuer Rom. 4.11 Gal 3 7 and aâ—oue hope beleeued vnder hope and thereâ—ore is calld the father of al the beleeuers so whosoeuer desire to be gathered into that â—osome after this life they must in this life â—mitate follow the faith godlines of faithful Abraham It is called Paradise where â—ur Sauiour sayth to the penitent theefe â—pon the crosse to day thou shalt be with me in Paradice Luke 23.43 Gell lib
him to feare death who woulde not goe to Christ it is for him to bee vnwilling to goe to christ who beleeues not that after death hee shall beginne to raigne with christ When our friends are taken from vs by death let vs not thinke that they are lost and vtterly perished but that they are gone before vs into the place and palace of rest and therefore let vs not mourne as they doe which are voyde of the hope of the resurrection and immortall life for as wee beleeue that Iesus is dead and risen euen so they which sleepe in Iesus are liuing in ioy and god will bring them againe at the last daye with Iesus and let vs comfort our selues one another with these wordes When wee see the godlye in this worlde 1 Thes 4.14 1â— as it were forsaken now and then and contemptible to the eyes of men but the vngodly ofteÌ„times sprowting as the green Bay tree let this supporte and proppe vs vp that one day Lazarus shall be comforted and Diues tormented When wee consider the inconstancie of worldlie ritches and honour and fauoure and promotion and friendshippe in this life let vs learne hereby not to loue the world neither the thinges that are in the world for the luste of the flesh the lust of the eyes the pride of life and all that is in this worlde passeth away but hee that fulfilleth the will of God 1 Iohn 2.15 16.17 abideth for euer and let vs solace our selues with the stable permanent and vnchaungeable ioyes of heauen for the state of the godlie and vngodly after death cannot bee chaunged there is a greate gulfe sette betweene heauen and hell Luke 16 26. so that they that woulde goe from blisse to punishmente cannot neither can any come from tormente to blisse Finallie when wee are soliciced eyther by the suggestion of Sathan or the allurements of pleasure or the perswasion of Atheistes or the weakenesse of the flesh to imagine that there is no life after death and that the soule vanisheth awaye into nothing when a man dyeth let vs call to minde that heauen and earth shall sooner passe then the worde of the Lorde shal fall to the grounde which teacheth that after bodylie death the souls of the faithfull and righteous are in the handes of the Lorde and enioye eternall comforte and if wee cannot remember all that hath beene now deliuered let vs alway carrie the summe and quintessence of this one place of Scripture imprinted and ingrauen firmelie in our heartes in which the Angell declares vnto blessed John that all faithfull soules that in this life haue washed their long robes and made them white in the bloud of the Lamb and haue onelie relyed on the merites death and passion of Iesus Christ they are after this life in the presence of the throne of God and serue him continuallye in the temple of heauen and dwell eternally with God God with them they hunger and thirste no more they are molested and accumbred with the heate of the Sunn no more and afflicted with tribulation no more for Iesus Christ the Lambe of God which is in the middest of the Throne shall feede them and rule them leade them to the liuelie fountaines of waters and GOD shall wipe awaye all teares from theyr eyes Thus much for the interpretation and explication of this text of holy Scripture And although I haue already very much exceeded my vsuall manner The christiaâ— life and godâ— death of the Lady Court â—ney in that I haue so long and largely insisted on the thinges proposed and thereby tediousnesse perhappes may beginne to creepe vpon you yet I must a little longer pray your attention while I breeflye speake some thinge of the life and death of this right worshipful and deuoute gentlewoman which is now to be buried and which hath occasioned me at this time to vnfold vnto you this portion of Gods word The virtues and graces wherewith shee was adorned as they merited greate commendation so I am sorrie that they may not now be blazed by the eloquence of Aaron or the tongue of Angells â—al Max. l 8 â—1 For as Alexander the greate forbade anye to painte him but Apelles and to carue him but Lysippus leaste his excellencie shoulde bee abased by vnnoble Artificers so the woorthinesse of this religious Ladie deseruedlie craues to bee described of some one endued with singular guifte of speaking who mighte counteruaile her worthie workes with aunswerable wordes Howsoeuer it bee this comfortes mee that I speake not before straungers vnacquainted with her godlie qualities that therefore woulde aske a more copious declaration of the thinges they knowe not but before those who hauing had very long experience and triall of her godlinesse eyther wil supplie the defecte of the Speaker through theyr own manifould knowledge or els by one worde wil coniecture what the whole sentence meanes And for that the life of a true Christian consisteth in beleeuing and liuing I wil beginne firste with the sinceritie of her faith She was not like many lukewarm Politicians that either are Atheistes of no religion at al or els Chameleon-like turne with the time and iump with opportunity but shee embraced the ancient and apostolike fayth cleauinge to the sound doctrine deliuered in the word of God and abhorring the superstitious ceremonies of mens deuises This fayth was not hypocriticall but true not temporarie but permanent not idle but working not deade but liuing springing foorth with the abundance of all good workes euen as a good tree brings foorth good fruite and a wholesome well yeeldes out wholesome water Her earnest loue of Gods word great measure of knowledge of Christs gospell of which she hath alwayes been an affectionate hearer and a diligent performer sufficiently declare what these workes of fayth were For she was not onely painefull in resorting to the Church to pray with the congregation to heare the word of God as long as strength of bodie permitted but euen since age weakenes debarred her of the custome she hath ordinarily dayly caused prayers to be vsed the scriptures pure expositors of them to bee reade at home making the worde of God a Ianc-horne to directe her feete and Manna to sustayne her soule so passing her time for many yeares that her life might be deemed a meditation of death and a preparation for entrance into the life to come What shoulde I speake of the christian gouerning of her househoulde and of her especiall care that those which were about her might bee taughte the lawes of the Lorde to walke as it becommeth the professors of the gospell What shoulde I speake of her patience that beeing in sundry wise tossed and tryed with the crosses of this life yet like a rocke beaten on by the swelling floods shee stoode constant rendring thankes to God aswell for aduersitie as for prosperity and taking euery affliction in good parte as proceeding
20 cap 20 the Greeks vse that word Paradise for a place that is hedged round The glory of God is described vnder the figures of blessed things bâ—cause we can not else conceiue it as the punishments of the wicked are described by fire Therfore Christ cals the state of eternall life Paradise Caluin in Har. wherin â—or pleasure either plaÌ„ts and trees are set â—rels beasts ar pastured and commonly it â—s vsed for a garden replenished with vaâ—iety of delights such as was the garden of Eden in which Adam was placed And as the 70. Interpreters called the garden of Eden by that name so Christ calls heaâ—en Paradise for that as a Garden is â—raught with fair flowers and fragrant â—earbes and delitious fruites store of pleasures so heauen is a place abounâ—ing with true blessednes and the perfecâ—ion of euery good thing which may bee imagined loued or desired Paul cals it Paradise or the third heauen into which he was taken 2. Cor. 12 2 Beza Piscat in eum locuÌ„ heard words which cannot be spoken and which are not possible for man to vtter Where without insisting on the Empyreall heauen of which Philosophers trifle and make much disputation Mat. 6 26 Mat 24 29 wee must marke that the scripture makes mention of three heauens one in which the byrdes flye called also the aieâ— another in which the stars and sphears of the heauen are setled Acts 3.2 Phil. 3 20. Col 3 .. Matth 18 10 Luke 16.22 Thes 4 27 and the third called of Christ Paul Paradise in which christ lyued and the holy Angels the blessed soules of those that depart out of this life in the faith of Christ to which christ asceÌ„ded froÌ„ which he shal come to the generall iudgment that the bodyes of the faithful may be taken vp thither to remaine with the lord for euer It is calld an house of many mansions or dwelling places where our Sauiour saith to his disciples in my fathers house of my dwellinge places Chrisostome compares the actions of our life in this world Iohn 14.2 to the sportes and playes of little children that build small sporting houses and addresse counterfaite banquetings to passe the time withall Homil 24 in Matthaeum For many times they gather fishese â—hels and clay and when they haue framed therwith their imaginary cells they glory in them after their manner asmuch â—s they which haue erected lofty galleâ—yes and stately dining chambers But as these conceiued workes perish â—nd quickly fall and men laugh when â—hey behold children weeping for their fal â—o our buildings and complots in this life â—re ruinous and traÌ„sitory and if we were â—ome to the perfect age of men in christ â—e should perceiue that all these are chilâ—ish things and we would bestow all our â—ndeuour in seeking to attaine to those â—xed and vnchaungeable dwelling places a heauen For as they that are made â—orthy to be once possessors of those dwelâ—ng places euer remaine and abide in theÌ„ 〈◊〉 also are they eternall and not fading 〈◊〉 earthly mansions and worldly habitaâ—ons but they are that immortal inheriâ—â—nce and vndefiled that withreth not â—â—serued in heauen for vs. 1 Pet. 1.4 It is called rest â—â—d quietnesse for so the moste heaâ—enly oracle cryed to Iohn Write the dead which die in the Lord from hence foorth blessed euen so sayeth the spirite for they reste from their labours and their works followe them Reuel 14 13. And the way that leades to this blessed rest from all labours is the way of peace in which old Symeon thristingly desired to departeâ— when he had embraced Christ Iesus inâ— his armes and had seene the saluation of God that he had so long wayted for Wâ—at rest haue the godly in this worlde Luke 2 28 29 whâ—â— they continually labour and trauell and striue wrastle for the combate betweeâ— the Spirite and the flesh ceaseth not while we dwell heere in these houses oâ— claye For though we delight in the lawâ— of God concerning the inner man wee see another law in our members rebelling against the law of our minde leading vs captiue into the lawe of sinne sâ— that though we would do good yet we are so yoaked that euil is present with vs and though to will be present with vs yet wâ— finde no meanes to performe that which is good for in vs that is in our flesh dweâ—leth no good thinge wee cannot alloâ— that which we doe Rom. 7.15 for what wee woulde that we doe not but what wee hate Rom. 7.15 â— that doe we What is there in the world but a perpetuall fight against sathan and sinne and a dayly conflict against darts weapons Cyprian de mortalit 4 We haue a dayly continuall and troublesome contending with couetousnes with incontinency with anger with ambition with worldly and fleshly cares snares Our minds are so straightlie be fiedged with an army of vices as that it is hard to resiste and withstand all iniquity WheÌ„ couetousnes is ouerthrown lust riseth vp when lust is subdued ambition comes in place when ambition is chased anger gaules the minde pride pufs vppe drunkennesse tempts enuy breaks concord suspition disioynes friendship The godly mind thus daily suffering thus daylye pressed Illa nostra paâ— illa fida tranquillitas illa sâ—bilis firma et perpetua securiras thus dailye standing among the swords of Satan how happy is she when she mounts to the rest of heauen where our peace is our sure tranquility our stable firme and euerlasting security It is called the heauenly and new Ierusalem Gal 4.26 Reu. 3.12 to expresse and represent vnto vs the vnspeakeable vnconceaueable ioyes therof For although the old Hierusalem was a most beautiful place euen the glory of the whole earth being invironed with strong walls defended by the inuincible mount Sion enriched with infinite treasure decked with all externall brauery yet it lost her glory and her pomp perished and it be came an heape of stones and it was forsaken of God and made an hissing and contemptible by-worde to euery nation vnder heauen But in this heauenly Ierusalem the sacred trinity will abide for euer and those foundations of the wall garnished with pretious stones those gates which are pearles that pretious shining as the Iaspar and Christall those streets of pure golde as shining glasse and that brightnes that needs no sunne nor moone to shine in it and that pure riuer of water of life and that tree of life which gyues fruite euery month Reu. 21. 22 whose leaues serue to heale the nations with do vtterly obscure and eclipse and extinguishe the glorious dignity of the old Ierusalem Last of all it is called that city which the faithful seeke after for we haue heere no continuing city but we seeke one to come sayeth the apostle â—eb 13 14. The Greekes call