thou bé et sensible of those terrors and the hellish torments following make good vse of it Quest But if the Soules of the Elect goe presently after their death to heauen and the Soules of the Reprobate to hell what neede a generall Iudgement Ans There must be a general Iudgement notwithstanding both that the iustnesse of such particular Iudgement may bee made more manifest to the glorie of God and that the whole man consisting of body and soule may receiue the du reward 2. Cor. 5.10 Quest Doe you then thinke that the bodies of man shall be restored at the day of iudgement Ans Yes verely I beleeue the resurrection of the body according to the Scriptures Act. 24.15 1. Cori. 15.12 c. Expli We are firmely to hold the generall resurrection both of good and bad for the good shall not onely rise though they shall rise onely to eternall life in which regard they are saide to be the children of the Resurrection Luk. 20.36 The wicked shall also rise but because they shall rise to receiue their full torments they are not so called Both shall rise but in a double difference first of the efficient cause for the good shall rise by the power of Christ their head The wicked by the power of Christ as Iudge of quicke and dead and by the vertue of that Sentence Gene. 2.17 In the day thou eatest thereof thou shalt die the death secondly of the end for the righteous shall rise to glory the wicked to shame and perpetuall contempt And note this carefully that those very bodies in which both iust and vniust liued here Dan. 12.2 Ioh. 10.27 Iohn 5.28 Mar. 10.28 2. Cor. 5.10 1. Corin. 15 53. shall be raised and restored as appeareth by the Scripture This corruptible shall put on incorruption This that is This same in number as if he had clapt himselfe on the breast Now though this séeme vnpossible to reason yet it is not so to our Faith whereby considering the power of God we know that he is able to restore the body though burnt to ashes deuoured by wild beasts or turned to dust as he was able to create them and all the world of nothing in the beginning And this the Iustice of GOD requires namely that that body which sinned should be punished and not another and that that body which hath béen tortured héere for the profession of his Name should be crowned with glorie at the last day The bodies shall rise the same in substance but the bodies of the Iust shall bée Immortall Incorruptible Spirituall not in substance but in quality or condition not néeding meanes of bodily nouriture not subiect to infirmities but powerfull firme strong and impassible nimble to moue as well vp-wards as downe-wards voide of all deformity and vncomelinesse glorious of perfect stature without the vse though not without the difference of Sexe Mat. 13.43 Mat. 22.30 1. Cor. 15. The bodies of the vniust shall rise Immortall also and Incorruptible but passible to endure the due punishment inflicted vpon them The manner of the Resurrection conceiue to be thus On the last day Christ shall suddenly come in the clouds in that visible forme in which He Ascended and shall send his Angell with a Trumpet Mat. 24.31 1. Cor. 15.31 1. Thess 4.15.16 at the sound whereof first they which are dead shall be raised and then those which are liuing shall bée in the twinkling of an eye changed Vse 1. If in this life onely wee had hope we were of all men the most miserable but we looke for a day when our vile bodies shall gloriously rise and bee made like the Glorious Body of our Lord Iesus Christ 1. Cor. 15.19 Phil. 3.21 Iob 19.25.26.27 comfort thy selfe against thy calamities with this This vpheld Iob in the day of his sore trouble So in the troubles of the Iewes vnder Antiochus Epiphanes Many were racked and would not be deliuered because they looked for a better Resurrection Act. 11.35 Let this also comfort against the loathsomnesse of the graue in as much as though our bodies be laid downe for a time in the dust they shall yet after bee restored to Life and Glory Vse 2. Remember that euen that body which thou hast vsed as a Weapon and Instrument to Lying Murder Vncleannesse Theft Pride and all manner of vnrighteousnesse shall rise againe and as thou hast done in the same that which thou shouldst not so shalt thou receiue in the very same that which thou wouldst not And if thou béest a Beléeuer remember that that very body of thine which hath bene vnto thy soule an instrument of Righteousnesse which for righteousnesse sake hath endured Griefe Smart or Contempt c. as it hath taken part with the soule in Mortification and in the affliction so shall it also pertake in the blessed Consolation to bee reuealed in the last day Quest You said that God was the Redeemer and Sanctifier of his Church Do you not beleeue that the Redemption Iustification and Sanctification which you haue spoken of are vniuersall and belonging to all Ans No Eph. 5.25 c. I verely beleeue that those Graces belong onely to the Church Quest What is the Church Ans By Church I meane the Holy Catholique Church 1. Cor. 12.12.13 Eph. 3.15.16.17.18.19 Eph. 4.15.16 Reu. 21.27 Heb. 12.21 22. Cant. 6.8 which is the whole Company of them which are from euerlasting Predestinated to Eternall Life and which in time are called by the Word and sanctified by the Bloud and Spirit of IESVS and this is but one part whereof is Triumphant in heauen and part Militant on earth Expl. As in our vsuall Créed wée are taught to beleeue the Holy Catholique Church to bee the company of Saints which haue Communion or Fellowship in the grace of Remission of sinnes and Resurrection to Eternall life So it is manifest that such onely are the Catholique Church and that such graces are proper and peculiar vnto them As the Scriptures do euery where restraine these benefites to Beleeuers onely and to the Church To Beléeuers Ioh. 3.16 and 5.24 and 6.40.47 Act. 10.43 Ioh. 12.46 Rom. 3.22 Gal. 3.22 To the Church Mat. 1.21 Ioh. 10.15 and 15.13 and 17.9.19 Now whereas in diuers places the Scripture speaketh with a generall note That Christ dyed for all and that God loued the world and such like Such places must bee vnderstood some of the sufficiency of Christs death for all not of the Efficacy which is onely to Beléeuers Some of a Precept vniuersall whereby all are commanded to beléeue Some of the publique Ministery of the Word whereby grace is offered to all Some collectiuely to signifie that the benefite of Redemption extends it selfe to Gentiles as well as to Iewes or distributiuely signifying that some of all Nations Conditions Ages Sexes haue that benefite not that euery singular of all kinds but the kinds of all singulars are made partakers
as other beasts nor clad in apparrell as now but of a soft smooth skinne and naked yet they were not subiect to the iniuries of the wether as raine wind heat cold c. They were not ashamed Not as though any vndecent thing were spoken of them as now he is accounted a beast that is not ashamed of his nakednesse but first to shew that inwardly in their mindes did shine the Image of God that is Innocencie sanctity and Integritie c. in which if they had continued they should not haue néeded their figge-leaues nor any apparell Secōdly that outwardly in their bodies there was excéeding beautie and perfection of all parts so that there was no vncomelinesse no not in those members which after sinne natural shame for their deformity and vnséemlinesse teacheth vs to couer Thirdly that in the inferiour parts of the minde and body there was no inordinat motion or appetite all members of the body and inferiour desires being ruled and gouerned by the Inward grace of the minde So that if wée meditate of these things we can not but conceiue that the happinesse of our first parents was very great Now we are to consider of the conditions on which this happinesse did stand for they were created thus but mutable and changeable this state to continue and in the end to be translated to a celestiall life Ge. 2.16.17 if they kept the Commaundement of God otherwise not The Commandement was about one of the Trées which were in the middest of the Garden namely the Tree of Knowledge of good and euill which was so called not of the effect as though it had a quality to sharpen the wit but of the euent being a Sacrament of triall and admonition to them that if they did eate of it then they should haue wofull experience of the good they had lost and of the euil they had gotten they hauing before a speculatiue knowlege but not a practical experience hereof The other trée was called the trée of Life both because it had a power or vertue to preserue life and health and also more principally because it was to our first parents a Sacrament of the continuance of their life in Paradise and after of their translating vnto a heauenly life if they continued in obedience The Commaundement concerning the Trée of Knowledge contained a Prohibition which was this Verse 17. Of the Tree of knowledge of good and euil thou shalt not eate This Commaundement God inforceth by two reasons The first from the liberty God gaue them to all the rest of the Trées of the Garden Therefore he might wel abstaine from this one Verse 16. The other reason from the danger ensuing if he did eate Thou shalt die the death Verse 17. that is Thou shalt certainely die temporally here in the seperation of the soule from the body and spiritually in loosing the graces before spoken of and eternally in the seperation of Body and Soule from God This was mans happinesse and it stoode on this condition if he obserued the Positiue Lawe giuen him of God Vse 1. Death to speake properly is not naturall namely according to the nature of man in his Creation Rom. 5.12 but against nature comming in by sinne Adam being created to immortality that is in such an estate that if he had neuer sinned he should neuer haue died For although Adams body was mortall in it selfe could die yet it had a power not to die through the gift of the Creator namely if he continued in his integrity So Adam in his state of innocencie was both mortal and immortal in diuers respects Immortall hauing not an impossibilitie of dying but a possibilitiy of not dying which possibility he lost by his sinne and instead thereof receiued a necessitie of dying Thou shalt die the death Hée was mortall not because he should haue actually died if he had not sinned but because if he sinned it was possible hée should or hée might die Death then commeth not from Nature but from Sinne. Vse 2. The remembrance of this happinesse of our first parents which they lost to themselues and to vs by their fall should moue vs euen with teares of bloud if it were possible to bewaile our present misery in which we are which is 〈◊〉 farre from that happinesse as the Earth nay as Hell is from Heauen Then Man was the Cedar of Paradise the Picture of Heauen the Glory of the Earth the Ruler of the World and Gods owne delight But now he is the Fire-brand of Hell the Picture of the Diuell more base then the basest creatures on the earth clothed with no lesse dishonour and shame then he was before crowned with honour and glory Not onely as Nebuchadnezzar trans-formed into a beast but being made of the Temple of God a Cage of vncleane Spirits yea the very habitation of the Diuell Wherefore let vs all take vp a grieuous lamentation when we looke backe to our first glory and to Paradise our antient right And if there be any sparke of Heauenly courage wisedme in our breasts let vs endeuour to recouer that by Christ which we haue lost in Adam Nay God offers in his beloued Sonne more glory better happinesse let vs not be so besotted as to suffer Sathan to deceiue and depriue vs of the Recouery of Gods fauour by our continuance in sinne which first he made vs loose by committing sinne c. Vse 3. Man in Paradise in the time of his Innocency might not be idle nor without a positiue law for obedience so that neither lobour in dressing the Garden nor to be tyed to speciall duty by the law was any impeachment of his happinesse Those therefore which place any pleasure or happines in idlenes or in desiring to liue as they list and to be lawlesse do excéedingly manifest the vile corruption of their hearts for idlenesse and lawlesse liberty was not permitted to Adam in Paradise Q. I something conceiue the happinesse of man in his creation and the conditions of the same Now I pray you shew me what was the manner of his fall Ans The fall of our first parents was their voluntary transgression of the commandement of God in eating of the fruit of the forbidden tree caused by the subtill malice of the Diuell and their owne infidelitie Gen. 3. through the whole chapter Expli Out of the third chapter of Genesis which is called of some The Patriarkes Catechisme we are taught of the fall and sin of man of the anger of God of the punishment of sinne and of the beginning of mans misery vnto the which he was not created but into the which he fell by the iustice of God through his sinne points hidden from the wise and reuealed by the word by which we come to know the cause of all the miseries which follow our nature which miseries the Philosophers saw and confessed but the wisest of them could neuer conceiue the cause thereof
which is sinne In this 3d chapter is also contained a most excellent euen the first promise of Christ But we are briefly to consider of his fall which is set downe in the fixe first verses the rest of the chapter shewing the consequence of the fall The Diuell being fallen irrecouerably comes into the Garden and in the forme of a Serpent I meane speaking in and by a true Serpent out of a cruell enuy of Mans happinesse and an insatiable desire of doing hurt tempts the first Woman and by the Woman Man to sinne and preuailes He boords the Woman thus Yea Hath God said ye shal not eate Verse 1. c. As if he should haue said It is alikely matter that God cares what yee eate What do you thinke that God stands vpon an Apple It is not to be beleeued Hath hee created all things for you and would he not let you vse all things This is the first assault which the Woman weakely resisteth beginning euen at the first to yeeld Verse 2.3 as appeareth by rehearsing the commination or threatning falsly For whereas God said Gen. 2.17 Thou shalt dye the death nothing the certainty of it the speaketh doubtfully Lest yee dye As if she began to thinke that it might be they should dye if they did eate it might be not The Diuell perceiuing the Woman to stagger and the wall of her faith to shake plies all his ordinance to the battry For the word was no sooner out of her mouth Lest yee dye Verse 4. but he replieth Yee shall not dye at all As if he should haue said What Dye with eating so faire in Apple Can there be any hurt in this Silly Woman Yée shall not dye at all God affirmed Yee shall dye certainly The Woman doubteth Lest yee dye The Diuell that old Lyer denieth Yee shall not dye at all Then not giuing the Woman any respite to bethinke her or to reply he accuseth God of enuy Verse 5. and promiseth Diuinity vnto them O saith hée God knoweth c. As if he should haue said God enuies your hahpinesse and I cannot but tell you of it For he knowes well inough that if you should eate of that trée you should sée that you neuer saw O subtile deceiuer and that yée shall be as Gods Impudent liar when as by this meanes both they and their 〈◊〉 became like vnto him Beholde O woman saith he what a goodly Trée this is how pleasant to the eye delicate to the taste diuine for vse Can it doe you any hurt would any but fooles abstaine goe to eate and feare not I le warrant you And then the woman yéeldeb and séeing that it was good for meate pleasant to the eyes and a Trée to bée desired to get Knowledge she tooke of it and did eate and by these same reasons perswaded her husband and gaue him and hée did eate Ah! and Alas Verse 6. whose heart is not moued to ruth who mournes not that considers the fall of the Mighty Oh! How were the Mighty ouerthrowne in the midst of Paradice by the subtilty of the Serpent Euen holy Adam by the enticement of his Wife Tell it in the gates of the Citties Preach it on the house tops and publish it in the eares of all the world till the Inhabitants of the earth mourne for the misery that is come vpon them euen till the Elect and Beloued bee deliuered and renewed by the strong Arme and Grace of their Restorer and Sauiour IESUS CHRIST This is the fall of our first Parents euen their most grieuoussinne which is not to bée measured by the price of the Apple but by the Person whose Commandement is broken together with the great reason they had to kéepe it and the easines of performing the same It is thought of some to bée the greatest sinne pardonable that euer was committed and surely it was most heynous and iniurious to God our Creator being called the Fall because it is not one sinne but many as First Doubting Secondly Infidelity Thirdly Security Fourthly Curiosity seeking wisedome beside the Word Fifthly Pride Sixthly Idolatry preferring the deuill and his lyes before God and his Truth Seuenthly horrible Vnthankefulnesse Eighthly contempt of God Ninthly murder both of themselues and of their Posterity c. The consequents of this fall followes in the seuenth verse to the end of the chapter viz. when they had both thus eaten then their eyes were opened and they saw that that were naked and they were ashamed fled from God c. Their eyes were opened Not that they saw not at all before but to sée that which they saw not before to wit their owne misery and shame In the act of their sinne their eyes that of their vnderstanding were shut by the Witch-craft of the Deuill After their sinne they are opened their consciences accuse them of guiltinesse they sensibly féele their nakednesse that is the corruption their nature the losse of the Image of God And are ashamed Then they séeke figge leaues to couer the nakednesse of their bodies flye from God deny the fact and most impudently excuse themselues the woman laying the blame vpon the serpent the man vpon God Then God sentenceth them to all manner of miseries for their transgression and yet in mercy propoundeth a Sauiour which is the séed of the woman Iesus Christ by whom they might bée saued through faith and repentance Vse 1. If Adam and Eue hauing the Image of God shining in them and being in Paradice were not out of the gun-shot of Sathan but were tempted and ouercome What person or place can then bee frée yea who can preuaile but onely such which obtaine sufficient grace continually pray for strength 1. Pet. 5.8 Epe 6.10.11.12 2. Cor. 12.9 c. and watch against this deuouring enemy putting on the whole armour of God Vse 2. In as much as Sathan doth not at first plainly tempt Eue to disobey God but first cunningly beginnes to bréed a doubt in her minde of the certainety of Gods Word wée are taught two singular things First to obserue the order of the deuils procéeding in temptation for looke how hée delt with Eue so he dealeth with vs drawing vs not bluntly and at the first dash into euill but by degrées As when hée would kéep men from Repentance that they might be damned with him hée will not at first say Ye néed not repent at all but thus much like as hée dealt with Eue Yea beginne so soone to bée precise What a yong Saint Loose your best time The flowre of your age Wither your body with griefe care study and melancholy Bury your selfe quicke Tush giue your selfe liberty you are yong you shall haue time enough afterwards you néed not repent as yet Thus doth the serpent hisse But yéeld in this and deferre thy Repentance and then hée will rore out boldly Thou néedst not repent at all c. Secondly hence we are taught that
the righteousnesse for the which I am iustified in the sight of God is not in me Iere. 23.6 1. Cor. 1.30 2. Cor. 5.21 Phil. 3.9 but in Iesus Christ my Redeemer and Surety Explic. Those things though they séeme hard yet are easie inough to him which is willing to learne and beléeue the Scriptures and doth not desire to make his faith subiect to his reason We must then know that Christ is our Suretie Hebr. 7 2◠and looke as the debter is discharged by the payment performed by the Surety and such payment made is imputed to tho Debter and reckoned as if he had payed it himselfe So God in sentence giuing imputeth vnto vs that which our Surety hath done or suffered for vs and whatsoeuer wée are in our selues respecteth vs as if it had béene done by vs and so dischargeth vs. If any shall obiect and say How can I be righteous by anothers Righteousnesse Suppose Christs Why may I not as well be said to liue by the humane Soule of Christ as to be instified by his Righteousnesse The answere is ready That those two things are not like as they are supposed to be Because the humane Soule of Christ was not giuen him or appointed to this end to enliue and informe my bodie but the Righteousnesse of Christ was appointed by God to this end that I thereby should be accounted righteous before him For the quality property or nature of any thing whereby it is apt and fitte vnto this or vnto that is from and depends vpon the appoyntment of God the GOD of Nature the affection of the Creature whereby it naturally produceth any effect being the effect or creation of God So that if you aske Why doth the Sunne shine the Fire burne c. I answere Because GOD hath appoynted them so to doe which appoyntment of his is their very nature As then it is naturall for the Sunne to shine and the fire to burne and that I should be warmed by the heate which is in the fire because God hath so appointed So also it is as naturall an effect for the righteousnesse of Christ to iustifie Beléeuers Because God hath appoynted it to that end and purpose For it falls not out at aduenture that Christs Righteousnes should be ours but God in his Eternall Counsell appoynted Christ to be our Suretie and for his righteousnesse sake to accept of vs as if we had béene perfitly righteous in our selues Rom. 3.25 26. Therefore wee may bee bolde to trust to this in asmuch as the Scriptures teach that Christ was appoynted and his righteousnesse giuen to Beléeuers to this verie end that in and by it their sinnes might be forgiuen and they pronounced righteous in him 1. Cor. 1.30 Moreouer we beléeue that Christ dyed What was that which made him according to the counsell of his Father subiect to death Euen our sinnes which were imputed to him If therefore wée beléeue that the sinnes which were in vs and not subiectiuely in him did make him die why should we doubt but that the righteousnesse which is in him and not subiectiuely in vs should instifie vs before GOD 2. Cor. 5.21 as is plaine He a sinner by the imputation of our sinnes wée righteous by the imputation of his righteousnesse Further consider this The first Adam was the roote and in the steade of all mankinde all of vs partaking of his flesh and bloud by naturall generation The second Adam which is Christ is the roote the head and instead of all the Elect who are made bone of his bone and flesh of his flesh by a supernaturall grace through faith Ephe. 5.30 If then by the first Adams sinne we be all sinfull and guilty why should not beléeuers by the second Adams righteousnesse be righteous and acquitted it being no lesse the appoyntment of God as hath béene saide that Christ our head should supernaturally conuey his righteousnesse to Beléeuers than it was his appoyntment that Adam naturally should conuey his sinne and corruption vnto vs by generation Rom. 5.12 This is plaine Vnderstand then in a word The guilty sinner is arraigned before Gods iudgement seate Christ his Aduocate in the behalfe of the sinner pleades his owne not the sinners righteousnesse both actiue and passiue by the couenant agréement and consent of the Iudge Then the Iudge according to his owne appointment and couenant made for giueth the sinner beleeuing and imputeth the righteousnesse of Christ his Suretie vnto him And this is the Iustification of a sinner which is the forgiuenesse of sinnes and the imputation of the righteousnesse of Christ as further appeareth Psal 32.1 2. compared with Rom. 4.6 7 8. If any shall say How are we iustified fréely when so pretious a thing as the righteousnesse of Christ is payed for it It is to be answered that whatsoeuer it cost Christ as it cost him full deare yet to vs Iustification is frée Vse Build and stablish thy Conscience on this Doctrine in as much as it sheweth such a way of iustifying sinners wherein the exalt Iustice and bottomlesse mercy of God met together and are declared God must be iust therefore our sinnes must be punished and he must be mercifull or else we cannot be saued If our selues in our selues suffer for our sins where is his mercy if he forgiue vs without Satisfaction where is his Iustice Here is then that mistery which Reason cannot conceiue the wisedome of man could neuer finde out into the which the very Angels desire to looke Gods iustice to the vttermost farthing satisfied in Christ His mercy vnspeakeably declared to vs for his sake Thus the beginning and end of our saluation is in God who found out alone this way so admirable and who effectually applyeth it to vs by the Eternall Spirit to whom be praise for euer Amen Quest It may be conceiued that there may be such a Righteousnsse whereby the Person that worketh it may be iustified but is it possible that the Righteousnesse of one should suffice for the Iustification of thousands euen all that shall be saued Ans Yes it is very possible if we consider the worthinesse of the Person which wrought it which is Iesus Christ Quest What manner rf Person then is Iesus Christ describe this plainly vnto me Ans I beleeue that Iesus Christ Iohn 1.14 Hebr. 1.3 Iohn 1.1 Rom. 9.5 1. Ioh. 5.20 Gene. 3.15 1. Tim. 2.5 Gen. 3.15 Iohn 1.14 Hebr. 1.9 Deu. 18.15 Mat. 13.57 Hebr. 5.5 Iohn 18.36 Matt. 21.5 Luke 1.32 Reu. 17.14 Philip. 2.8 6. is the naturall and onely begotten Son of God the second Person in the holy Trinitie very God and very Man and that in one person annoynted to be our Prophet Priest and King Who was humbled for vs to the death of the Crosse and was exalted for vs to the right hand of his Father Expli The true knowledge of Christ consisteth in the knowledge of these two points Of his Person
deserue it by our good workes no not by our faith but by reward is meant a frée gift or a gift due by couenant or promise For there is a double reward Due or vndue and frée the first properly the second improperly so called That which is due by order of iustice for the dignity of the worke is properly a debt or due Reward That also is so called which is due by fauour and by promise To our good workes is eternall life as a reward due not the first but the second way For God hath made himselfe our debter not by receiuing from vs but by promising to vs. So that if you take debt or reward properly we affirme that nothing is due to our best works for there are foure things necessary to make a worke meritorious in the first acception of debt First that the grace whereby we do it be our owne for if we receiue it from another it is against reason that he that giues should thereby be indebted to giue more 1. Cor. 4.7 But wee haue no grace but we haue receiued it Secondly it must not be due or duty to performe it for that is contrary to merit but all that we are able to doe if it were more is due in regard of Creation and Redemption Luk. 17.10 Thirdly it must be profitable to him to whom it is done But God is not benefited by vs. Psal 16.2 50.11.12 13. Rom. 8.18 Fourthly it must be proportionable to the reward but so are not our best workes Therefore it is well called of the Apostle A free gift of God Rom. 6.23 This further remember that we teach good workes to be necessary to saluation but not as causes thereof but as the way thereto as Bernard said Q. What is eternall life Ans Eternall life is that glorious and most happy estate Mat. 25.46 Ioh. 17.22.23.24 Rom. 2.10 1. Cor. 2.9 Ioh. 10.28 Heb. 13.14 1. Ioh. 2.25 in which the soules of the elect are in heauen after this life and in which their bodies and soules shall bee at the day of iudgement the contrary whereof is eternall death Q What is eternall death Ans Eternall death is the most horrible condition in which the Reprobate shall be for euer in Hell Luk. 16.22.23 Mat. 25.41 2. Tess 1.4 with the Diuell and his Angels in their soules presently after their bodily death and in body and soule together in the day of Iudgement Expli There are thrée kindes of life First Naturall of the body in the vnion of body and soule Secondly Spirituall of the soule in the vnion of it with God and Christ Gal. 2.20 Eph. 2.17 whereby Christ is said to liue in vs. Thirdly Eternall of body soule whereby the elect liue and reigne for euermore in the kingdome of Heauen The first is common to the Reprobates with the Elect the other two are proper to the Elect. Eternall death is also thrée-fold First naturall of the body in the separation of body and soule called naturall not that it doth properly procéed from nature for it is the effect of sinne but because it is according to corrupt nature by the iustice of God Secondly spirituall in the separation of the soule from God whereby sinne liues and reignes in the wicked being said also to be dead in sinne Thirdly Eternall whereby body and soule shall be for euer separated from God and Christ and liue with the Diuell in eternall torments which kinde of life is called death because it were ten thousand times better not to liue at all in respect of themselues then in such endlesse easlesse and remedilesse misery For eternall life may be considered either in respect of the creature as it is and continueth by the power of the Creator so the wicked shal liue eternally in hell or in respect of the adiuncts of life or the affection which the creature shal haue toward the Creator and the fauour of God in Christ and so the Elect shall only liue for euer In a word the happinesse of the one estate and the misery of the other is such as no tongue is able to expresse no heart able to conceiue Al the glory and splendor of this life being scarce a shadow of the glory to be reuealed the first fruits whereof are in this life in the peace and ioy of a good conscience Rom. 14.17 which though it be vnspeakeable and as a Heauen vpon Earth yet is no more nor so much to that which shall be then a handfull of corne is to a field of a thousand acres 1. Ioh. 3.1.2 So also the torments which we can any wayes deuise to bee inflicted vpon man in this world being but a flea-biting to Hell and a sparke of that flame which the damned there shall endure and yet when wicked men féele the flashings of it in their consciences in the middest of all their worldly pleasures they are horribly confounded as in the example of Caine Saul Balthasar Iudas Pro. 18.14 and as Salomon signifies As there are but two Estates so but two places Heauen and Hell As for a third place called Purgatory neither doth the Scripture mention it neither can the Deuisers and first Founders of it the Papists tell what to make of it and therefore wee acknowledge it not Vse 1. Séeing such torments remaine for them in Hell which repent not of their sins vse all possible care that thou come not there Helpe thy selfe against sin and all damnable security in it by thinking of the torment following In regard of thy selfe it had béene better thou hadst neuer béene borne then to haue thy abiding with those vgly Fiends in that same euerlasting Fire and Brimstone Let not therefore the bitter pleasures of sinne deceiue thée Knowest thou not it will be bitternesse in the end The end of thy Drunkennesse Whooredome Lying Pride Sabaoth-breaking Negligence in the seruice of God Contempt of the Gospell c. will be more bitter then Worme-wood or Gall when the very Dregges of the Wine of the fierce wrath of God shall be powred out against thée for those thy sinnes Is sinne swéete But death is bitter remember it Thy sinne and the pleasure of it is short but the shame and torment following is without end and that in Hell where one minute of torment shall swallow vp the very memory of all fore-past pleasures Labour to thinke often of Hell it will bée some meanes to kéepe thée from thence c. Vse 2. Is life Eternall such a happinesse then liue godly 1. Tim. 4.8 Rom. 2.7 for that is the way to it It is our duty to liue godly though no reward were propounded but when our endeuours which yet are weake shall bee so beyond all proportion rewarded with such an eternall weight of glory how should it whet on our care and spurre vs forward to please such a God who is so rich to them which feare him How should it prouoke
vs to labour to be entertained into his seruice whose seruants after a little obedience here performed are made Kings and Quéenes in Heauen for euermore Who would not be willing through fire and water and all the miseries of this life to goe to that Heauenly Ierusalem the Citty of Saints to haue eternall fellowship with the Angels Patriarkes Prophets Apostles Martyrs and all our deare friends which haue beléeued yea with Iesus Christ our Princely Redéemer in the glory of the Father If thou hast prophanely said or thought what profite shall I haue if I serue God See here and be ashamed for such as serue God shall partake of the swéetnesse of Abrahams bosome of the delights of Paradise of the melody of their Fathers house of their Maisters Ioy that fulnesse of Ioy of the Riuers of pleasure for euer of an Inheritance that neuer fadeth but is immortal in the Heauens where whatsoeuer we can loue we shall haue and wee shall desire nothing which wee haue not where there is so much happinesse as neither the eye hath séene nor heart can thinke What mayest thou thinke of thy selfe which liuest so as if heauen and the ioyes thereof were not worth the while Doest not thou loue labour for this transitory miserable life Why not then much more for that which is permanent in happinesse vnconceiueable Oh! if thou knewest the good that followeth piety and the terror of that death that followeth sin it would make thée willing to redéeme that life though it were with a thousand yeares torment euen in Hell which now is offered to thée by a short cōtinuance in holy obedience Thou séest the way of life and death There is great difference betwéene Heauen Hell betwéene endlesse ioyes and endlesse torments betwéene the fellowship of Christ his holy Angels and the society of the damned and the Diuels Bée wise and chuse the way of life c. Quest But doe you thinke indeede that there shall be such a day of generall Ludgement which you seeme to speake of Ans Yes I verely beleeue that God hath appoynted a day wherein hee will iudge the world in righteousnesse by the man whom hee hath appoynted that is by Iesus Christ who shall seperate the Elect from the Reprobate Act. 17.31 2. Cor. 5.10 Ro. 14.10 12. Hebr. 9.27 Iud. 14.15 adiudging them to eternall life these to eternall death Explic. As the Scriptures doe infallibly teach that there shall be such a day of Iudgement wherein the Church shall be crowned with eternall and full glorie and the Diuels and wicked men sentenced vnto eternall condemnation so also by an inuincible Argument drawne from the Iustice of God the same may be concluded It is iust the the promise of God should be made good to the righteous and his threatning to the vngodly which because it is not here must néedes euen for the iustice and trueth of God be executed in another world Doubtlesse there is a reward laid vp for the righteous Psal 58.11 Doubtlesse there is a GOD which iudgeth the earth The Iudge shall be the whole Trinity in regard of the decrée and authority but Iesus Christ the Mediatour in regard of the visible act promulgation and execution of the Sentence who shall come from heauen in maiesty and great glory attended vpon with innumerable Saints and Angels and in his Humane Nature wherein he suffered performe the same pronouncing the definitiue sentence according to Saint Mathews Gospel Iohn 5.22 27. Mat. 25.34 41. The effect of which two Sentences are euen now to be discerned in the Court of Conscience for the godly doe receiue here absolution and certainety and the wicked haue their mortall sentence euen in their owne breasts but this is secret and the equity of it appeares not Tit. 3.11 and the profane thinke themselues wrongd but then the mouth of all wickednesse shall be stopped and it shal be openly manifested that the Elect are iustly saued and the wicked iustly damned their workes being scanned by the Bookes and their faith and infidelity thereby appearing The persons to be iudged are all mankinde small and great who by the dreadfull sound of a Trumpet Iude 15. 〈◊〉 12 14 Rom 2.16 2 Cor. 5.10 shal be summoned to appeare neyther is it possible not to appeare yea the very Diuels are reserued in cheines vnto the Iudgement of this great Day The matters to be tried are Déedes Words yea Thoughts whatsoouer wée haue done in our bodies good or ill And for a preparation the heauen and earth shall be consumed with fire the heauens passing away as a scrole 2. Pet. 3.7 10. the elements melting with feruent heat th earth burning with the works that are therein whereby is not meant that the substance of the heauen and earth shall be annihilated but only the figure changed and the vanity purged out The comming of the Iudge shall be sodaine The signes of his comming many The particular day and time not knowne nor to be inquired Rom. 8.21 1. Cor. 7.31 1. Thess 5.2 3. Mat. 24.20 Mat 24.36 Acts 1.7 Iohn 6.39 40. But the day wherein this shall be shall be the last day Vse 1. This is a singular comfort to the Elect that there shall be a day wherein they shall haue righteous Iudgement though here they be despised and condemned before men Then also shal appeare to the confusion of the wicked their labour hath not béene in vaine And certainely what can be more comfortable then to be iudged by him who is our Aduocate and hath redéemed vs by his blood Let vs therefore lift vp our heads with trust in him because our redemption draweth neare Let vs loue looke for and haste to his appearing saying and praying with the Church Reu. 22.20 Come Lord Iesus come quickely Vse 2. This is a terrible and blacke day to the wicked who haue not repented for they must appeare before the tribunall seate of Iesus Christ there to answer for all their sinnes euen such which the eie of man could neuer discerne all shall be laied open then and they shall smart for all Knowing the terrour of this day we should be perswaded Surely whome the remembrance of that day of that fire and of that wrath which shall be throwne vpon the wicked will not moue nothing will moue The day of Sodom was a grieuous day but nothing to this day which shall be grieuous to drunkards vsurers whoremongers c. but specially to contemners and enemies of the Gospel 2. Thes 1.8 If thou hast béene such a one how wilt thou indure the countenance of the Iudge which is euen hee whose bloud word sacraments ordinances thou hast despised deriding the professors of his Gospel O let not this day take thée vnawares Preuent the wrath which shall be then reuealed Then it wil be too late to cry for mercy for that is a time of Iudgement Now is the day of Saluation If