let them kisse the calues And so they kissed Baal 1. King 19.18 long before in signe of loue and reuerence to that false God Thirdly an occasion to Idolatrie is the reseruation of superstitious reliques Deut. 7.25 The grauen images of their Gods shall bee burnt with fire and couet not the siluer and gold that is on them nor take it vnto thee least thou bee snared therwith Esay 30.22 Yee shall pollute the couering of the Images of siluer and the rich ornament of the Images of gold and cast them away as a menstruous cloth and thou shalt say vnto it I abhorre thee Fourthly to keepe any remembraunce of them in common speach or otherwise Psal 16.4 The sorrowes of them that offer to an other God shall bee multiplyed their offrings of blood will I not offer neither make mention of their names with my lips Exod. 23.13 Yee shall make no mention of the name of other Gods neither shall it be heard out of thy mouth Hos 2.17 I will take away the names of Baalim out of her mouth and they shall bee no more remembred by their names 5. All Societie with Idolaters Fiftly our hearts may bee stollen away to Idolatrie by ioyning in societie and familiaritie with Idolaters and here wee bee forbidden specially first to make mariages with them for that were to ioyne together the sonnes of God with the Daughters of a strange God Gen. 6.2 Mal. 2.11 Gen. 24.3.28.1.34.14 Esra 9.14 Secondly to ioyne in societie and league for wars with them 2. Chron. 19.2 Iehosaphat for ioyning with wicked Ahab in wars receiued this answere wouldest thou help the wicked and loue them that hate the Lord therefore for this thing wrath from the Lord is vpon thee Thirdly by marchandize to minister vnto Idolaters any matter to feede and keepe them in Idolatrie as our Marchants that carry wax into Popish countries or such as giue or lend pictures of Christ or his mother or Idolatrous heretical Bookes to Popish minded men Quest 84 What sinne else is here forbidden Ans Superstition is here condemned which may well bee discribed to bee a vaine feare whereby Sathan doth so possesse the hearts of Idolaters that they cannot relinquish their accustomed religion be it neuer so contrary to the holy will of God Signes of this superstitious feare are these Col. 2.23 First it is tempered set forth 1. Shew of wisdome and coloured with great appearance and shew of wisedome as if it were a seruice most acceptable vnto God Secondly next it is shadowed with great humiliation 2. Great humiliation wherein is pretended great obedience to God and man not refusing to vndergoe any condition for religion sake as wee see in Iupiters Priests and people at Listra Act. 14.13 Thirdly 3. Spares not the body this sinne is well coloured and couered in not sparing the body for these men will seeme to beare willingly any chasticement in body for mortification sake for this cause the Priests of Baal to seeme the more religious cut themselues before the people with kniues and launcers till the blood gushed out vpon them 1. King 18.28 And to this end monasticall vowes pilgrimages Popish penance c. are had in the Church of Rome in great estimation Quest 85. Proceede yet further to more branches If there bee any more of this kinde Ans Hypocrisie I adde here in the next place the sinne of hipocrisie as being a sinne most repugnant to the pure worship of God Definition for hypocrisie is a fained worship of God true in outward appearance but false in inward affection Iohn 4. and God requires of vs principally to worship him in spirit and truth This is well described and taught vs. Mat. 15.7.8 This people commeth neare vnto mee with their mouth but their hart is farre from mee Hypocrites are like whited tombes Mat. 23.27 and like folish virgins which haue light in their lamps seeme to watch as well as others till they haue most need of light then they are without Mat. 25.8 They are like bull rushes which bend downe their heads for a day but soone after looke stately and proude againe Es 58.5 Signes of hypocrisie are these First to hunt for glorie and credit in the world by seeming to loue God more then any 1. Sam. 15.13 and ver 30.31 Secondly to bee very quick in the fight of other mens sinnes but blind in his owne Mat. 7.4.5 Thirdly to regard the traditions of men more then the word of God Mat. 15. Act. 4.19 Fourthly to be carefull in the lesser dutie and carelesse in the greater to strayne at a Gnat and to swallow a Camell Mat. 23.23 The triall and examination of the Conscience The conscience here by this light truly examined will say and confesse as followeth I haue thought that if a man did worship God with a good minde and meaning after the custome of the Church of Rome it would be well accepted I haue thought the preaching of the Gospell foolishnesse I haue thought a man might well pray to Saints and Soules departed I haue thought a man for faith need not preaching but to beleeue quietly as our forefathers and as the Church doth beleeue I haue thought a man hath no such neede to read or heare the word of God with such care and conscience I neuer came to Church with such preparation as here is required and when I departed I was no whit wiser then when I came into the Church I haue thought that God being inuisible might best bee honored being represented by some Image set before vs I haue thought that Images were godly ornaments for the Church and pretie books for ignorant people I haue thought that Images specially of Christ and the Virgin Mary haue vertue and power to worke miracles I haue thought all the worship of God in the Masse very good deuotion pilgrimages reliques of Saints and such like ware as the Church of Rome sold vs to bee great helps to pietie and to Gods holy worship And for the traditions of my Fathers my opinion rested more in the auncient beleefe of my late progenitors then in the prime and immediate law of God I could neuer beeleeue but that an humble and good minde without the Law of God was as acceptable as all the instruction of the Gospell and that it was a Godly thing to fast to cut to whip and to afflict my body although I were neuer so commuanded by God it was as I thought a glorious thing to worship the Angels the Saints departed neither did I euer till now see any cause why I should not pray for my departed friends yea vntill now I cared for nothing but to please the world and I would neuer haue yeelded to worship God but because the King State and great men of the world did like and approue such actions but oh how farre haue I erred from the Law of God as farre as euer Paul went from Ierusalem or
what the Lord requireth in this law and first what this word Saboth signifieth Ans First as beefore I said this name doth properly belong to the seauenth day because of Gods rest in the creation and the rest then commanded to Gods people Gen. 2.1.2.3 on the seauenth day Secondly vnder the Law it signifieth other feasts commanded of God wherin the people rested as on the seauenth day Leu. 16.31 Thirdly sometimes it is taken for first weekely Saboth the seauenth daie secondlie the monthly Saboth the first daie of the month thirdly the Saboth of yeers euery seauenth yeere And fiftie which was their Iubil for the which they counted seauen times seauen yeares which makes fortie nine yeares and the next after which is the fiftieth was their Saboth fourthly the great Saboth and this was when the pasouer fell on the Saboth day as when Christ suffered Iohn 19.31 Fiftly the word signifieth a resting from the works of the flesh to bring forth the fruits of the spirit Heb. 4.8.9.10 which begins in this life but is perfected in heauen Sixtly it is taken generallie for all the seruice of God Ezech. 20.13 my Sabothes haue they greatly polluted The first signification literally agreeth with this Law now then first this very word teacheth vs that men should rest this daie and wee can no more take away rest from it then alter the name and nature Exod. 31.15.35.2 and that this rest is no idle rest appeareth Exod. 16.23 To morrow is the rest of the holy Saboth The Reasons wherefore God requires our rest from all our workes on the Saboth are these That men must rest on the Saboth and wherefore First the cheefest cause of this rest is that wee might wholy attend vpon Gods worship this day for that the seruice of this day requires a whole man The affaires of this life are two distinct things wee can neuer well intend the one but when wee rest from the other for let a man on the Saboth what hee can sequester himselfe from the ordinarie workes of his calling yet shall hee finde himselfe without speciall preparation and sanctification maruelous vnapt to performe the duties of the Saboth Secondly wee may truelie and cleerely shew it thus From Adams example If Adam in that state of glorie and innocencie had need of this rest that hee might the more freely giue his soule and bodie and applie himselfe to God on this daie and to the holie exercises of religion then much more wee in this state of corruption The third reason may be this for the retaining of health For health for when wee doe seriouslie exercise the minde in hearing praier and meditation the bodie must haue rest Adam had no neede of any such refreshing for he labored without wearinesse yet that his minde might more intend his holy exercises hee was commanded to rest from all his works Gen. 3.19 This reason is pointed at Deut. 5.14 saying that thy man-seruant may rest as well as thou Quest 104. But some thinke this rest of the Saboth was but ceremoniall seruing the Iewes onelie to put them in minde of their freedome from the Egiptian bondage and that they must rest from sinne and so come to euerlasting rest For the Apostle numbreth it with other ceremonies taxing the Galathians in these words Gal. 4.10 yee turne againe to impotent and begerly rudiments Yee obserue dayes as the Saboths and months as the new Moones the first and seauenth month Times as the feast of Easter Whitsontide Tabernacle Yeares as the seauenth and fitieth The Law partly morall and partly ceremoniall Ans Wee answere that the Law concerning the Saboth is partly ceremoniall partlie morall Wheras the Saboth had this vse vnto the Iewes to put them in minde of their freedome and rest by Christ we answere with the Apostle Col. 2.16.17 that in this respect it might bee a shadowe and so is abolished at the comming of Christ next whereas it was commaunded the seauenth daie from the creation of the world for this cause also it may bee said to bee ceremoniall for that the Apostles changeth the seauenth daie into the eight as they were commanded no doubt and taught by the holie Ghost But in that it was a set time appointed and consecrate of God himselfe for his publike worship and seruice in this respect it must bee accepted as Gods morall Law to bind the Gentiles as well as the Iewes for euer Reasons to proue the fourth Law concerning the Saboth to be morall are these Saboth before the Law First it was obserued and kept religiously in the Church two thousand yeeres before the ceremonies of the Iewes began and hath now continued one thousand and six hundred since they ended Secondly there are tenne speciall words Deut. 10. ver 4. or tenne speciall branches of the morall Law or of that couenant which God made with his people in Sinai But if yee take away this fourth Law ye haue but nine left Adams Saboth Thirdlie we saie If Adam in his excellencie had neede of this daie Gen 2.1.2 much more we for if the seruice of this daie was a testimonie of Gods image in him and a speciall meanes to preserue the same it cannot bee but this commandement also must bee needfull for vs for the repairing and recouering of that excellencie by Christ which we lost in Adam Apostles Lords day Fourthlie the Apostles in taking this daie and giuing for it the name of the Lords daie Reue. 1.10 beeing beefore called the Saboth and ordaining publike exercises for it do manifestly shew the necessitie of it and the equitie that it must bee perpetuall and religiously obserued Fiftly and lastly wee may reason as a godly man against the Papists thus They say the second Commandement against Images is but ceremoniall hee answereth so long as wee finde our nature so prone to set vp an Image to represent God by it and to worship God beefore it so long let that bee a morall Law to humble vs In like maner may we say of the Saboth So long as wee feele our corruption so to fight against the religious obseruation of the Saboth and so prone to prophane it so long let vs also acknowledge it a speciall Law to binde our vnbridled affections but wee shall finde a perpetuitie in the one therefore there must bee the like perpetuitie in the other Sixtlie this day is a great and glorious day by many arguments of excellencie first the first day of the world Secondly the first day of the manna Thirdly the daie of Christs Natiuitie and Baptisme as some thinke and of his resurrection as all agree Fourthlie the day the holie Ghost descended Fiftlie the day the children of Israell passed ouer the red Sea Sixtlie the daie when Aaron and his sonnes receiued their consecration Psal 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it Quest 105. Now hauing thus farre taken
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance
any men and beasts such absurditie will follow vpon that doctrine as it will grieue any mans heart to heare them much more to beleeue them To conclude what glory had Christ in earth that his Disciples haue not seene surely none but they must see his glory giuen him by his father and therefore where Christ is thether we must ascend namely to the heauens and forsake the earth and neuer looke to enioy any benefite by the renued frame of the earth Quest 51. To what vse then shall there bee new heauens and a new earth according to the Scriptures for first of all Saint Peter saith 2. Pet. 3.13 But wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse Reue. 21.1 Saint Iohn writeth saying And I saw a new heauen and a new earth for the first heauen and the first earth were passed away and there was no more sea Ans By these places of holy Scripture it cannot bee prooued that the Saints shall liue vpon earth no more then that they shall liue in heauen for the Apostles plainely affirme a new heauen and a new earth and therefore we as sufficiently prooue by these texts our glorified estate in heauen as well as vpon the earth Quest 52 But why should wee looke for a new earth after the later day if wee shall not dwell therein Ans I answere for many causes first for the accomplishment of his owne promise Esa 66.17 For loe saith the Lord I will create a new heauen and a new earth and the former shall be remembred no more Is not the promise of God sufficient cause for vs to liue and dye in expectation of the performance thereof Hath God no other ends and vses of the new earth except men dwell in them Paradise wherein Adam once dwelled and from which hee and wee were expelled was it destroyed when men did not inhabite it or doth any man liuing know vnto what vse the Lord appoynted it surely none and therefore if man might bee on earth and God suffer Paradise for his secret purposes best knowen to himselfe not to bee inhabited much more after the iudgement when the gates of heauen shall bee open shall not any man neede once to dreame of an habitation vpon earth Secondly if there bee no other cause yet is this cause a sufficient reason to all sober men to perswade them of the vse of the new earth namely that whereas sinne hath now made it subiect to corruption and yet the first purpose of God that it should remaine for euer in pure estate without corruption had not sinne brought in death to men and corruption to the creatures must still stand and therefore for the first purpose of God which neuer altereth hee will preserue this outward world euen as the bodies of men that it may remaine before him as a monument of his owne handy worke for euer Two opinions are very grose one that if man had not fallen hee should neuer haue come to heauen but enioyed onely this worlds felicitie whereas the onely difference betwixt vs now in a degenerate estate and him in a pure estate concerning life eternall is not in regard of place for hee should haue gone to heauen as Elias and Enoch without leauing behinde him his mortall parts and that without paine of death or helpe of a Mediator by his owne righteousnesse holinesse and integritie and now through many afflictions paine and death by the helpe of a Mediatour and after the bodies resurrection will goe to heauen and life eternall The second errour is that the world should haue needed any purgation or should haue waxen old like a garment as now it doth or that there should haue needed any iudgement except sinne had entered into the world and therefore I conclude that the earth at the beginning was ordayned to stand for euer Psal 19.90 and that there is no more cause that men shall inhabite it now after the Iudgement then if men had neuer sinned and that this purpose of God shall sustaine and repaire it for to bee a monument of his owne work for euermore Quest 53. If the Lord would haue it remaine as a monument of his owne worke why then doth not the Sea remane for it is expresly said Reue. 21.1 And there was no more Sea Ans The Apostle in the Reuelation declareth onely a vision and therefore it cannot be certainly expounded literally in euery point hee repeteth what he saw and not in euery part what shall be for God hath reserued some things vnto himselfe but forasmuch as many visions are allegoricall especially in the Reuelation where the Angels are Ministers or Bishops the Churches Candlesticks the Beasts Gouernors persecutors the marriage of the Lambe the last day final end of the churches trouble ther also the sea in many places signifieth the brittle estate troublesome generation of this world And for my part I can see no cause or reason to interprete that part of Saint Iohns vision literally but rather that in the renued estate of the world after the later day there shall dwell righteousnesse neyther men with beasts or one with another shall haue any contention but all things shall succeede according to peace constancie and pleasure Wherefore those words being vnderstood of the Elect after the resurrection like as is afterward the new citty her foure gates her pauement with the twelue precious stones her water her fruites her trees her leaues her garments all allegoricall I conclude that the first diuision which God made of waters shall stand both aboue and beneath the firmament and that the sea shall not worke nor bee tossed with windes nor destroy any of the creatures renued vpon the face of the earth but vnto the Saints they shal no more looke vpon sea or land Quest 54. But it would bee much more for the comfort of men to liue againe in this world wherein they haue receiued many wrongs afflictions and oppressions by wicked men that they might see how god hath swept out all the vngodly out of the earth according to the promises of God as Psal 37.9 Euill doers shall be cut off but they that waite vpon the Lord shall inherite the land ver 11. The meeke shall possesse the earth and haue their delight in the multitude of peace ver 18. The Lord knoweth the dayes of the righteous and their inheritance shall be perpetuall ver 22. Such as be blessed of God shall inherite the land ver 29. The righteous man shall inherite the land and dwell therein for euer Now how can they bee said to inherite the land which in this world are but pilgrimes and wander to and fro and how can they haue a multitude of peace during the first possession of the earth in any delights who are adiudged in this world to warre fire and persecution and how short is their dwelling for euermore if they dwell not here againe after the later day when
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