adiudged to dye for his offence for the words are these Ex. 21.15 He that smiteth his Father or mother shall dye the death Thirdly to mocke or despise the father or mother is a great sinne and transgression of this Law against the which the Lord pronounceth that fearefull threatning Prou. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the rauens of the valley pick it out and the young Eagles eat it Cham is set for an example of Gods wrath for this sinne to all posteritie Gen. 9. Fourthly secretly to wish their death to enioy their goods and lands houses and possessions and that they may be cheef Lords after them This was Esaus sinne for he desired in his heart Isaacks death that hee might rule ouer all and bee reuenged on his brother Iacob Gen 27.41 Thus doe Vipers to seeke their owne life and libertie they rend and breake their dams belly and so the old dyes when the young first come to light Intractable refractarie The fift sinne in Children against this Law is to disobey the gouernement and charge of their Parents which sinne the Lord often greatly condemneth in his word accounting it a speciall marke of Paganisme Rom. 1.30 and one of the fearefull sinnes of the last times 2. Tim. 3.2 This sinner must dye also by Gods Law after that hee is conuicted and found by Law to be refractarie and stubberne against his Parents Deut. 21.18 Sixtly and lastly to marrie without Parents knowledge and consent is a great dishonour to Parents and a greeuous sinne condemned in this Law Of this sinne prophane Esau is set forth an example for all ages for whose sinne his mother mourneth in these words Gen. 27.46 I am weary of my life for the daughters of Heth if Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Quest 115. Thus farre of naturall Parents and their Children now of Parents by office and place And here first let me heare of the second band of duties in priuate families betweene Masters and Seruants Ans The Apostle interpreting this Law Eph. 6.6.9 commendes vnto vs the duties of Maisters and Seruants in the next place in these words Seruants be obedient vnto them that are your Masters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men and know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free and ye Masters doe the same things vnto them putting away threaning and know that euen your master also is in heauen neither is there respect of person with him Duties of Maisters and of Gouernours of Families be these following First they are bound by this morall Law of God to instruct their Seruants as they must their Children in the true knowledge of God for without instruction how shall they serue them as the Apostle commandeth as seruing the Lord Christ Againe the same Apostle Tit. 2.9.10 commandeth Seruants to adorne the doctrine of God our Sauiour in all things without instruction they can neuer possibly grace it but disgrace and dishonour both God and his word in all things they take in hand The practise of this dutie wee see in Abraham who being commanded to instruct his Children and his Houshold Gen. 18.19 it is recorded of him that he did carefully instruct and Catechize three hundred persons in his familie Gen. 14.14 In like manner this was Iosuas care not onely for his Sonnes and Daughters but also for his Seruants as himselfe testifieth Chap. 24.15 where hee vseth a holy protestation not onely for himselfe and his Children but also for his whole familie that they shall serue the Lord and this can neuer bee without instruction The like conscience and care wee finde in Cornelius the captaine Act. 10.7 for hee is said to haue Seruants fearing God Lidia being conuerted is Gods instrument to bring vnto Christ all her household Act. 16.15 Secondly Maisters must giue Seruants and Children no euill example but endeuour to goe before them as holy presidents and examples of faith and godlines of all puritie and sobrietie of life to guide them in all loue and meekenesse wisedome and iudgement for so haue all the holâ—â—â—thers euer done Abrahams three hundred Seruants would neuer haue beene so ready so tractable so religious but that they saw in their maister a patterne of all pietie and religion Cornelius Seruants being souldiers would not haue been so forward but that they saw their maister was a man in word deed truly fearing God Thirdly the third dutie of Maisters to Seruants is to giue them the recompence and reward of their labour this the Apostle chargeth Col. 4.1 Ye Masters doe to your Seruants that which is iust and equall knowing that ye also haue a Master in heauen 1. Tim. 5.18 The laborer is worthie of his wages Leu. 19.13 The workemans hire shall not abide with thee vntill the morning And here wee may say that if humanitie requires that they bee liberally rewarded much more pietie requires a louing an a large bountifulnesse vnto good Seruants of this speakes the Sonne of Syrach in these words Ecclus. 7.20.24 If thy Seruant worketh truely intreat him not euill nor the Hireling that bestoweth himselfe wholy for thee Let thy soule loue a good Seruant and defraud him not of libertie neither leaue him a poore man So louing a Maister was Abraham vnto his eldest Seruant Eleazar Gen. 15.2.3 the Steward of his house that hee purposed in his heart if God gaue no childe to make him his Heire and Lord of all his substance Fourthly the fourth and last care of Masters and Gouerners of families is to exercise houshold or domesticall discipline for the good gouernment of their families according to the rules of pietie Of this dutie the Lord warneth vs. Pro. 29.19 A Seruant will not be chastised with words though he vnderstand yet he will not answere ver 21. He that bringeth vp his Seruants daintely from his youth shall at the last be robbed of his Children Such Seruants were Zimri to Ela king of Israell who slew his Maister and his Children 1. Kin. 16.11 and Ieroboam to Salomon who got from his Son Reheboam more then halfe his kingdome 1. Kin. 11.28 and such a couetous hireling was Zibah to good Mephibosheth 2. Sam. 16. ver 3. Wee haue many good notes for the good gouerment of the family Psal 101. first the Masters of families must often meditate and endeuour to temper well together mercie and iudgement Secondly they must walke wisely and vprightly giuing a good example of life to all committed to their charge Thirdly they must lay aside all anger and wrath Fourthly
compassion in the midest of his passions euen to his enemies he cured Malchus eare which Peter had cut off with his sword And when they were practising against him all trecherie euen then hee performeth the work of a Mediator praying for them vnto his Father Luk. 23.34 saying Father forgiue them for they wot not what they doe for his friends hee is most mindefull of them louing vnto them euen in his greatest passions in his apprehension he desireth his Disciples might be let goe freely Ioh. 18.8 If ye seeke mee let these goe their way As for Peter after hee had renounced him with bitter execrations he turned backe and looked gratiously on him and quickned him againe Luke 22.61 Hee shewed mercie on the theefe which did hang by him on the Crosse comforting him in these words Verily I say vnto thee to day thou shalt bee with mee in Paradise ver 43. Lastly he recommends his mother to the custodie of Iohn Iohn 19.26.27 where hee teacheth children to giue all honour and to performe all duties of loue care and reuerence to their parents Tenthly finally we finde in Christs passion a notable president for perseuerance for hee wades through all the Sea of his temptations hee neuer flincks back nor turnes aside to rest him till hee comes to the very ende of all his wearisome rase notwithstanding all the torments and teares hee had within and without yet hee rested not till hee came to the mark hee set before him then he cryed It is finished all my worke is accomplished and so hee departed from euill men and euill Angels vnto God and vnto the spirits of righteous men and holy Angels Thus then wee see in his passion the practise of many most excellent vertues whereby he did not onely gaine merits to saue vs but also gaue speciall instructions to guide and direct vs in the whole course of our life Quest 37. Thus farre wee haue heard your faith concerning the passions of Christ vnder Pontius Pilate doe you beleeue also that the Sonne of God dyed Ans I doe so beleeue in veritie and shall professe and confesse it to my liues end by the assistance and grace of Gods holy spirit for that I am so taught and commanded of God to beleeue The death of Christ no fained thing his death was not a fiction or imaginarie death but a true death indeed according to the prophecies which were before deliuered concerning him Esay 53. He was cut off from the land of the liuing Dan. 9. The Messiah shall hee cut off The types and Sacrifices of lambes daily in the temple did foreshew and preach the death of the Lambe of God The accomplishment and truth of the types and prophecies are recorded faithfully Iohn 1.29 and Iohn 19. Chapter Mat. 26. and 27. Chapters Marke 15. Luke 23.26 First hee dyed to satisfie the iustice of God for the elect that hee might free them from death and from the feare of death as it is written Heb. 2.14 forasmuch as the children were partakers of flesh and bloud hee also himselfe likewise tooke part with them that he might destroy through death him that had power ouer death that is the Diuell and that he might deliuer all them which for feare of death were all their life time subiect to bondage Secondlie he dyed to fulfill all the promises of God from the beginning Gen. 3.15 Death of Christ voluntarie Thirdly I say his death was voluntarie and an accursed death first voluntary for so he speaketh Ioh. 10.18 No man taketh my life from mee but I lay it downe of my selfe Secondly it was an accursed death for so it is written Gal. 3.13 Christ was made a curse for vs and how he sheweth it in the words following Cursed is euerie one that hangeth on a tree as if hee should auouch in effect that Christs death was accursed that is that it contained in it the first and second death that is the separation of body and soule and a separation of both for a time from God for that for a time hee did apprehend and vndergoe the wrath of God due to man for sin yet was hee neuer out of Gods fauour for in the midest of his loud cries hee cals God his God Mat. 27.46 hee was neuer so oppressed of death as the damned are Christ died the first death onely suffring the pangs of the second Hee suffred the bodily death without any corruption of body so hee suffred the extreame pangs of the second death but not as forsaken of God more then in his owne apprehension and feeling Fourthly the comforts and vse wee haue of this faith or the blessings wee reape by the death of Christ are many and very precious neuer to bee forgotten of true hearted beleeuers First this voluntarie and true obedience of Christ vnto death euen this accursed death is our righteousnesse before God as it is written Rom. 5. As by the disobedience of one man many were made sinners so by the obedience of one righteous many are made righteous In this righteousnesse of Christs death lyeth the cheefe matter of all our felicitie and reioycing as the Apostle speaketh Gal. 6.14 God forbid that I should reioyce in any thing but in the Crosse of Christ There is no one thing more recommended in so many and so euident prophecies then this So by the death of Christ I am freed from the second death Secondly by this faith in Christ crucified and dead for vs I behold to mine exceeding comfort a diuine proportion betweene the infinite debt of Gods elect and the sanctification done by the death of Christ vnto Gods iustice for the same as infinite as the debt Thirdly I see the inspeakable loue of God to his Elect continually preached vnto me and manifested as before mine eyes Ioh. 3.16 Fourthly I see that Gods diuine iustice is satisfied by Christs death in the same nature which offended him Gen. 3.15 Heb. 2.14 to mine exceeding great consolacion Fiftly my trembling conscience by this faith is quieted and pacified for I feele hereby that the pollution of my conscience is done away because my heart is sprinckled with the bloud of Christ Heb. 9.14 and the scorching heate of it is delayed by this water of life which streames vnto mine heart from the side and heart of Iesus Christ Zac. 12.10.11 and 13. Chap. ver 1. Sixtly the first death which is a part of Gods curse for sin by the death of Christ is turned into a blessing and made vnto mee a gate to life So that now I may truly say that the day of death is better vnto me then the day wherein I was borne Seauenthly the death of Christ doth ratifie his last will and testament vnto me Thus it pleased the father to make authenticall and to seale vnto me the couenant of grace Heb. 9.15.16 Eightly by his death hee hath not onely taken away the condemnation of sinne Rom. 8.1 for vs but also hath broken
ouer him Mat. 27.62.63 till the sepulcher was sealed and kept with a certaine number of armed men And thus the enemies of grace labored for the cutting off of the Messias Dan. 9. and to triumph ouer him But he was soone loosened of the sorrowes of death and these bands of hell as Saint Peter speaketh it was impossible for this Sampson to bee long so bound vp of his enemies Act. 2.24 And like as they seemed to triumph ouer the Lord and head vntill the resurrection so the same enemies Sathan death and the graue seeme to haue swallowed vp all the blessed members of Iesus Christ and to triumph ouer them in like manner but their deliuerance also commeth for which cause the Apostle teaching vs to cast the eye of our faith on the resurrection breakes forth into this holy exclamation 1. Cor. 15.55 O death where is thy sting O graue where is thy victory And thus the Sonne of God humbled himselfe and made himselfe as nothing Phil. 2.7 The Comforts and Fruits which follow this Faith are these First I am comforted by this lowest degree of Christs humiliation on this manner I see nothing was left vndone for the full acomplishment of the whole worke of my redemption for the Soune of God was left as it were for a season fast bound in the hands and in the bands of death Secondly I must bee comforted in extreeme dangers and afflictions of body and minde when I seeme to bee forsaken of God for I see the Son of God pressed but not oppressed cast downe into the danger of death yet not forsaken of god Thirdly when the feares of death and of the graue terrifie me I must record my former experience of Gods loue in mine illumination conuersion and sanctification Psal 23. and so ouercome the feares of death but specially to this end must I record this humiliation of the Sonne of God For his graue and buriall hath merited for vs that our graues shall bee for vs as beds of downe to keepe vs in safetie till the day of the resurrection and glorious appearance of the Sonne of God for I must bee assured that his precious body beeing thus humbled and as it were forsaken he shall take away all shame from the bodies of all his members by the merit of his buriall and descention into hell Quest 42. Thus far shall suffice of the degrees of Christs humiliation now proceed to speake of the three degrees of his exaltation and first let me heare what you can say of his resurrection from the dead Ans First I know and professe with mouth and beleeue in mine heart that Iesus Christ the onely beegotten Sonne of God being truely dead and buried rose againe in the same very body wherein hee dyed from death to life againe And of this I haue most pregnant proofe and cleere euidence to rest my faith vpon from the Scriptures and testimonies of holy men and Angels First the testimonie of Scriptures Thus the Apostle beginneth to proue the Resurrection 1. Cor. 15.3.4 I deliuered vnto you that which I receiued how that Christ dyed for our sinnes according to the Scriptures and that he was buried and that he arose the third day according to the Scriptures Rom. 4.25 Hee dyed for our sinnes and rose againe for our iustification 1. Cor. 15.14 If Christ bee not risen then is our preaching in vaine and our faith is also in vaine The prophecies are these Esay 53.8 He was taken out from the prison and from iudgement Psal 16.10 For thou wilt not leaue my soule in the graue neither wilt thou suffer thy holy one to see corruption The accomplishment of these prophecies are often recorded in the new Testament namely in these places Act. 2.31 Dauid knowing before spake of the Resurrection of Christ that his soule should not be left in the graue neither his flesh should see corruption Againe of the same prophecie Paul speaking of the Resurrection of Christ alleadgeth it Act. 13.35 He saith also in another place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsell of God he slept and was layd with his Fathers and saw corruption but hee whom God raised vp saw no corruption The signe or type of this buriall and resurrection was Ionas The thing signified and the accomplishment of that prophecie is expresly recorded Mat. 12.39.40 Secondly the testimony of men accepted and approued of God in the Scriptures first the holy women which conuersed with him in his life saw the sepulcher and testified his resurrection Mat. 28.1 and their testimonie is allowed of God Secondly Peter saw him and testified it Act. 2. and his testimony is accepted for a good euidence 1. Cor. 15.5 Thirdly the twelue Disciples or witnesses which he had chosen they saw him and testified 1. Cor. 15.5 Ioh. 20.19 Fourthly the Apostle assureth vs that hee was seene of more then fiue hundred holy men at once and their testimony is good 1. Cor. 15.6 Fiftly hee addeth that hee saw Christ himselfe 1. Cor. 15.8 and his testimony is good Or thus his fiue appearances the first day first to Mary Magdalene Mar. 16.5.9 Iohn 20.11 The second appearance againe to Mary Magdalene and the other Mary Mat. 28.9 The third appearance to the two Disciples going to Emaus Luke 23.13 The fourth appearance to Peter alone 1. Cor. 15.5 The fift appearance was to al the Disciples Iohn 20.19 The sixt appearance in the fortie dayes following first eight dayes after his Resurrection to the Disciples in a house together Iohn 20.16 Secondly to sixe or seauen as they went to fishing Iohn 21.1 Thirdly to Iames alone 1. Cor. 15.7 Fourthly to all the Disciples in the mountaine where hee Mar. 16.6 Ioh. 20.12.13 gaue them the Apostolicall commission Mat. 28.16 Fiftly the fift and last was in the mount of Oliues when hee ascended Act. 1.12 Thirdly the testimony of Angels The Angels also as they did preach and testifie vnto men being sent from God his conception his birth so they serued attended and ministred vnto him in his life in his passion in his graue in his Resurrection and ascention as they also testifie of all these Articles of the faith Mat. 28.5.6.7 The Angell of the Lord said to the women feare ye not for I know that ye seeke Iesus which was crucified he is not here for he is risen as hee said come see the place where the Lord was laid and goe quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilie there yee shall see him lo I haue told you Fourthly the fourth testimony is the testimony of euery beleeuing heart Euery beleeuer feeles in some measure and desires more and more with the Apostle Phil. 3.10 To feele and know the vertue of his Resurrection In things naturall a man must first haue experience in seeing and feeling and then beleeue but it is
punished for the iniquitie of their Fathers they are there answered that the soule which sinneth shall dye the death where they were taught that they committing the same Idolatrie with their Fathers or continuing the same or the like were in the same condemnation yea they doe increase wrath vpon themselues they are first pinched for their owne and then not repenting for their fathers superstition but continuing in their steps their iudgements are iustly doubled vpon them for so it followeth in the words of the Law 〈…〉 is being of full age 〈…〉 Obiect But Infants hate not God Ans True it is they commit no action of hatred vntil they come to yeares of discreation but onely are possest with naturall corruption and disposition vnto euill The old Wolfe deuoureth the sheep the young sucking whelps doe not so not for want of nature but for want of strength The spawne of all sinne and iniquitie is in all the sonnes of men from their infancie Ep. 2.3 Vnto the third and fourth generation By the third generation I take it is meant the Nephue and by the fourth his sonne The Lord here stayeth first for that since this Law was deliuered in Sinai the fathers saw no more discents in their progenie but the third and fourth generation Againe a second reason may be for that in the fourth generation the naturall affection of kindred begins to dye and weare away Obiect And will the Lord so long remember anger Ans So long if Children repent not but persist in the idolatrous steps of their fore fathers Wherefore it standeth vs all in this land in hand not onely to reiect the Romish superstition but also to addict our selues in vnfained repentance for the Idolatry of our Fathers to worship Iehouah in spirit and truth according to his holy will reuealed in the Gospell Iohn 4. Of them that hate me first when I turne from Gods Law to follow will-worship I am here taught that I do in heart hate the Lord intend and pretend what I can to the contrary secondly that both superstitious and profane parents which doe not bring vp their children in the true worship of God but suffer them to bee infected with superstition are very murtherers of their owne children The sixt argument Shewing mercie vnto thousands here is the last argument to containe vs in the obedience of this Law The true worshipper is blessed in his progenie for many generations for the Lord is strong mightie mercifull and gratious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands Exod. 34.6.7 Psal 103.5 First the rich promises of Gods free grace and mercie in Christ which concerne this life present and that which is to come 1. Tim. 4.8 doe appertaine to the true worshippers of God and to their children If but a meane Prince would thus binde himselfe to vs and to our children wee would neuer forget the clemencie and often sollicit him for accomplishment thereof how much more bound be we to remember the rich mercies of God in Iesus Christ Ephe. 4. so often promised to the Godly and his clildren Pro. 20.7 hee that walketh in his integritie is iust and blessed shall his children bee after him Secondly Of them which loue mee and keepe my commandement this amplification is added to warne children to follow the steps of their religious parents and not of their superstitious forefathers for God binds himselfe onely to the obedient children of faithfull beeleeuing parents as the Psalmist right well expoundeth it Psal 103.17.18 The louing kindnesse of the Lord endureth for euer and euer vpon them that feare him and his righteousnesse vpon childrens children vnto them that keep his couenant and thinke vpon his commandements to doe them Thirdly here wee bee taught that the true loue of God and the keeping of his commandements are inseparable The loue of God is the fountaine of all true obedience Iohn 8.47 hee that is of God heareth Gods word ye therfore heare them not because yee are not of God if yee loue mee keepe my commandements The parts or speciall branches of this law are these The first generall branch is the Law it selfe concerning the forme of Gods holy worshippe and here note generally two branches first concerning the erecting of an Idoll or Image to represent 1. the true God Father Sonne and holy Ghost 2. or any false or supposed God to be worshiped by it either in heauen as Starres Birds or in earth man or beast or in the waters as fishes secondly concerning the worshipping of the true God 1. Before an Idoll 2. Or the false God in any of these visible formes The second generall branch is confirmation and ratification of this Law by these sixe reasons 1. I am Iehoua 2. I am thy Lord and God 3. I am a mightie God 4. I am a iealous God 5. I visit the sinnes of the Fathers to the third and fourth generation 6. I shew mercie to thousands c. Quest 70. Now let vs heare what be the speciall branches of obedience required of Gods people in this Law Ans In this second Law the Lord chargeth all his people to worship him in that forme and manner which he hath himselfe prescribed in his word therefore our first care must bee to keepe rules in the principall branches and parts of his worship and seruice prescribed vnto vs which are these The first principall branch of the holy worship of God here commanded is the pure preaching of his word The second branch of Gods holy worship here commanded is a profitable forme of priuate reading publike hearing of Gods word preached The third branch is the right forme of inuocation and thanksgiuing prescribed in the word The fourth and last speciall forme to be respected of gods holy worship is of the administration and participation of the holy Sacraments as God commendeth it in his word Question 71. First let mee heare breefely what doth the Lord require of his Ministers touching the forme of preaching and dispensation of his word Ans If God hath prescribed his word vnto man in other speciall branches of his worshippe and bound his people to a prescript forme from the which they may not decline much more in preaching which is one principall part of his holy seruice and worship The rules commanded and appertaining to this forme of Gods holy worship are these following 1. Preach the pure word of God not mens inuentions First the faithfull dispenser of Gods misteries must bee sure that hee preach the very words of God 1. Pet. 4.11 If any man speake let him speake as the words of God for that the word of God onely is the immortall seede and instrument of the regeneration of Gods elect Iames. 1.18 of his owne will hee begat vs by the word of truth 1. Pet. 1.2 3. and againe to this end giue attendance vnto reading 2. Tim. 1.13 2. Wisdome in application Secondly in dispensing the word of reconciliation
heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp To this charge agree the words of the Apostle Eph. 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Examples are Bathshebath Prou. 31. and Ennice and Lois 2. Tim. 1.5.3.15 A fourth dutie of parents is to correct and chastice their Children with wisedome and moderation euer considering they punish their owne corruption in them which they first gaue and calling vpon God in spirit feruently for a blessing vpon their chastetisements To warne vs of this dutie let vs often set before vs these Scriptures Pro. 3 12.13.24 Heb. 12 7.23.13.14 Pro. 22.15 Foolishnesse is bound vp in the hart of a child but the rod of correctiō shall driue it away from him therefore inure children to do things rather to please God then for flattering or for guifts Prou. 13.24 He that spareth his rod hateth his sonne but he that loueth him chasteneth him betime And that parents may haue a noble example herein for imitation it is said that the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth Prou. 3.12 A fift dutie of parents is the good education of their children as in Gods faith and feare principally so in good arts carefully that they may beecome profitable members in Church and common wealth for this is the Lords charge Pro. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it at the least let them learne to read and write A sixt dutie of parents to children is that hauing brought vp their children in such sobrietie and chastitie as beecommeth the Saints of God when they come to yeares to make choice for them and to aduise them to keepe their vessells alwayes in holinesse and honour both in the single state and in the married life and at this time specially to allow for their maintenance more or lesse according to that portion which God hath giuen them This godly care for the mariage and maintenance of children wee see in Abraham Gen. 24.1.2 and in Isaac and Rebecca Gen. 27.46 and Cha. 26.35 and in Naomi Ruth 3.1.2.3 A seauenth dutie is such children as the Lord shall giue thee to consecrate them to the Lord with a holy desire they be his and doe him seruice as Hamah did Samuel and it may bee Ennice did Timothie God specially requireth the first borne An eight dutie is with all conuenient speede to prouide they may be baptized in the publike congregation in the presence of speciall and faithfull witnesses Esay 8.2 Sinnes of Parents forbidden in this Law are these First to bee improuident and not to respect the welfare of children in this life Secondly to cark and care for their bodies and to suffer their soules to rot in sinne * Crates in Plutarch saith We may well cry against foolish parents from the tops of hilles with great cares doe they prouide for their children but respect not for honestie vertue what they shall bee Heathen men could see this as a common sinne in Parents and condemne it Thirdly to bring them vp in loosenesse pride idlenesse and wantonnesse and wantonnesse ends in wickednesse as Eli did Sophin and Phiceha and as Dauid did Absalon and Adonijah their wanntonnesse did end in wickednesse to the no small griefe of his heart a 1. Sam. 1. 2. Chapters for the one at his death hee sorrowed and wept bitterly of the other it is said And his father would not displease him from his child-hood 1. King 1.6 wherefore here wee must euer remember that Prouerb If thou smitest hee shall not dye Fourthly ouer seuerely without iudgement to prouoke them to anger by vniust or vnmeasurable chasticements in words or stripes Eph. 6.4 Quest 113 What be the duties of children to Parents commanded in this Law Ans This precept speaketh vnto children as it were face to face as being most prone to the breach of this Law for children bee more ready to forget Parents and their duties then Parents to forget children and therefore the Lord to meete with this corruption giueth the first charge vnto children to performe all duties of honour to their Parents The first dutie of Children to Parents and the root of all the rest is a cheerefull reuerence which is a speciall grace well tempered with loue and feare An example for this dutie wee haue in Ioseph who when hee met his aged father Iacob Gen. 46.29 presented himselfe vnto him with reuerence and to testifie his affection and loue he fell vpon his neck and wept vpon his neck a good while The second dutie implyed in the word Honour as the Apostle interpreteth Eph. 6.1 is obedience Children obay your Parents in the Lord. Examples of true obedience commanded iustly in Scripture are these Isaac to Abraham Gen. 22. the sonnes of Ionadab the sonne of Rechab Ier. 35.14 And of our Lord and Sauiour Iesus Christ of whom it is written that hee followed his mother Marie and his supposed father Ioseph and was subiect vnto them Luke 2.51 The third dutie to helpe their infirmities and to prouide for their Parents when they are old Of this dutie the Apostle speaketh 1. Tim. 5.4 in these words But if any widow haue children or nephewes let them first learne to shew godlinesse toward their owne house and to recompence their kindred for this is an honest thing and acceptable before God The practice of this dutie wee finde in good Ioseph most carefully supplying his old fathers wants prouiding for his brethren Ge. 45.9 and among Birds for the Storke when she is old keepes her nest continually and the young prouide for her hence is it the Apostle cals children without naturall affections 2. Tim. 3.3 A heathen woman had a daughter that nourished her with her brest in prison when all persons were forbidden to releaue her Valerius Mar. lib. 5. Cap. 4. Plin. lib. 13. cap. 23. The fourth dutie here commanded is to beare with and to couer the infirmities of parents so much as in vs lyeth and so farre as Gods honour and Law will permit vs. The practise of this wee see in Sem and Iapheth who couered their naked father when cursed Cham discouered him Ge. 9.23 and Ionathan bare patiently the threats of his bitter and bloudy father Saul 1. Sam. 19.3.4 Quest 114. Now rehearse breefly the contrary sinnes here condemned Ans First cursing of Parents is a most detestable sinne and here condemned The Lord pronounceth him accursed that curseth his Parents Deut. 27.16 and by the Law of God among the Iewes he was to die for it Leu. 20.9 Exo. 21.17 Secondly to smite father or mother is a most greeuous sinne and heere condemned This sinner was by Gods law
sanctified others vnlesse hee were the most pure and the most holy one of God in himselfe Heb. 2.11 and Chap. 10.9.10 Thus then the Lord Iesus Christ our most blessed Redeemer hath taken to himselfe of the whole masse of mankind being wholy infected and poysoned with sinne hee tooke I say one portion thereof and did perfectly sanctifie it by the power of the holy Ghost and out of it deriues perfect holinesse and sanctification vpon all his elect by imputation of his merits for their iustification and by his holy Spirit working in them inherent righteousnesse and sanctification that so they may serue him for euer in this life and for euer Quest 31. Now proceed to the Articles following Hee suffred vnder Pontious Pilate was crucified dead and buried and descended into hell what thinke you of these first in generall Ans These words containe and set beefore vs all the degrees of his humiliation first in generall in these words he suffred vnder Pontius Pilate Next the manner how and the degrees of his humiliation and suffring are specified first hee was crucified secondly hee dyed thirdlie hee was buried fourthly he descended into hell First as concerning his suffrings in generall I beleeue hee wanted not passions all his life from the houre of his birth vnto his death and this that Euangelical Prophet foretold by the spirit of prophecie Es 53.2.3.4.5 He hath neither forme nor beautie when wee shall see him there shall be no forme that wee should desire him Hee is despised and reiected of men hee is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and we esteemd him not Surely hee hath borne our infirmities and caried our sorrows yet wee did iudge him as plagued of God humbled but hee was wounded for our transgressions hee was broken for our iniquities the chasticement of our peace was vpon him and with his stripes wee are healed Hee suffred in all his life many sorrowes in his natiuitie and infancie nakednesse and pouertie as in the whole course of his life on the earth hee suffred Sathan to tempt him hee was a Mat. 4. hungrie hee was b Ioh. 4. thirstie hee was wearie hee suffred many indignities and reproches by the Iewes and Herod by the Scribes Pharises and Saduces for all the Iewish sectaries and Rabbines were set vp as by the Diuell to shoot their arrowes against him 1. Christ suffred in his humanitie And as touching his humiliation this holy person before described was humbled in respect of both natures for first his humanitie was subiect to the infirmities of nature as also to the miseries and punishments due to man for sin 2. How Christ may bee said to suffer in his deitie Secondly for his God-head albeit that can not bee changed yet was it hid as vnder a cloud all the time of his abode on earth without any great manifestation till hee was declared powerfully by his resurrection Rom 1 2.3.4 and ascention to be the onely begotten Sonne of God Here obserue for instruction and consolation There is such a relation betweene the head and the members and such an agreement that looke how it was with him so it must bee with all the faithfull first he suffred Luke 24.26 then hee entred into glory euen so must they doe wherefore first note it is a wretched case for a man to bee euer in ease as the rich man was Luke 16. and the other desired to bee Luke 12. neuer disquieted in body soule goods or good name for wee see by Christs example that through many tribulations must wee passe to heauen Here then must be a very speciall consolation for the Godly afflicted that they must bee crucified with Christ in earth before they can bee crowned with him in heauen Quest 32. Descend to this speciall Article Hee suffred vnder Pontius Pilate why doe you so beleeue what was this Iudge and what did he Ans First I so beleeue because the Lord hath so recorded by the Euangelists his passion Luke 23.14.15 Iohn 19.14 Now as touching this Iudge it is certaine that he was the Romaine Emperours * Luke 3.1 deputie for that Prouince in Iewrie where Christ was crucified Hee did proceed with Christ in forme of Law as men are handled in Courts of iustice for capitall crimes hee was cited or apprehended hee was arraigned before Pilates tribunall seate his indictment read and proued by false witnesses which were accepted for good after this Pilate gaue sentence of death and lastly execution was done accordingly Obiect But how came it to passe that the same Iudge should pronounce him innocent and yet condemne him as an euill doer Ans The first was done by Gods determitate councell that Gods Elect might euer see it that their Redeemer dyed not for his owne sinnes notwithstanding hee was condemned as an euill doer by the same eternall decree and counsell of God because hee was to beare the iniquities of the Elect and to make full satisfaction for the same Herein then this is the meditation I haue by Faith I do by faith beehold the Lord God himselfe exercising iudgement by the mouth of Pilate Iesus Christ is set himselfe beefore the tribunall seat of God here on earth loden with my sinnes ready to receiue the sentence of Gods iudgement and to beare the wrath of God due to me for my sinnes for hee put himselfe in our person as a wicked person before this tribunall seate and Pilate pronounced the sentence of God vpon him hee thinking nothing lesse for that sentence was ratified by God in * 2. Chro. 19.6 heauen For so the holy Ghost hath testified that nothing was done in all this arraignement God hath one purpose the instruments of his prouidence men and Angels haue an other attachment triall indictment and execution but by the Lords owne determinate counsell and from him as if all had beene acted before his owne tribunall seate of iustice Act. 2.23 So then Pilate Iudas and the rest of the Iewes were but instruments to serue for the execution of Gods eternall decrees and iustice Vse First this ought continually to smite a terrour into impenitent sinners for there is no escaping from the iudgement of God but by this arraignement of Christ Such therefore as receiue him not by faith in this life shall be sure to hold vp the hand at the terrible barre of Gods iudgement Secondly this arraignement to the beleeuer is the matter of all his consolation Gal. 6.14 for by this hee is freed from all those euils that daylie bee executed and shall bee for euer as from the iust iudgement of God vpon the wicked Quest 33. What speciall things be we to obserue in and before his arraignement Ans First his preparation vnto his death testified by all the a Iohn 13. Euangelists for when his time drew neere hee set his minde and heart to it and
phrase 2. Cor. 5.21 He was made sinne for vs. By which manner of speaking wee may not feare that any manner of reproch is offred the sonne of God for both sinne and the curse following are his but by imputation Though in regard of himselfe hee was no sinner yet as hee was our suretie hee became sinne for vs and consequently the curse of the Law for vs in that the curse euerie way due vnto vs by imputation and application were made his Instructions and Consolations which follow this Faith First we learne here with bitternesse to bewaile our sins for Christ suffred here the whole wrath of God not for any offence that euer hee committed but all for vs and therefore iust cause haue we to mourne for our owne sinnes which brought our Sauiour to this low and base estate If a man should bee so farre in debt that hee could not bee freed vnlesse the suretie should bee cast into prison for his sake nay which is more be cruellie put to death for his debt it would make him at his wits end if there were left but naturall and ciuill humanitie in him and his very heart would bleed And this is the case with vs by reason of our sinnes wee are gods debters yea bankrupts beefore him yet haue wee gotten a good surety euen the Sonne of God himselfe who to recouer vs to our former libertie was crucified and dyed for the discharge of our debt And therefore as the Prophet saith wee should looke vpon him whom wee haue peirced and lament for him Zach. 12.10 Looke as the bloud followed the nailes that were stricken through the blessed hands and feete of Christ so should the meditation of Christs passion bee as nayles and speares to draw bloud from our hands and hearts for our sinnes Secondly if thou doubtest where to see and find Christ crucified because the Prophet Zacharie bids thee looke on him be aduertised that he is set before thy face as nailed and fastned on a crosse wheresoeuer his Gospell is truly preached in thine hearing for so the Apostle teacheth vs. Gal. 3.1 Oh foolish Galathians who hath bewitched you that yee should not obay the truth to whom before Iesus Christ was described in your sight and among you crucified wee must seeke Gods face in Christ who is the liuely forme or most bright glory wherein wee behold God himselfe and we must euer seeke Christs face in the Gospell if wee finde it not there wee perish euerlastingly 2. Cor. 4.3.4 wee need not goe to crosses nay we must not goe but to the glasse hee hath himselfe appointed for vs. And remember it that till such time as we come thus by faith and meditation of the Gospell we lye continually as poysoned by Sathan that old Serpent and as stung to death Thirdly wee learne to follow Christ in the pursute and crucifying of our sinnes for so wee bee thaught Gal. 5.24 They that are Christs haue crucified the flesh with the affections and lusts thereof That is they endeuour to kill the power of sinne in themselues by repentance prayer fasting meditation conference with the Saints and by auoyding all occasions of offence Fourthly wee here learne in this president that seeing the Sonne of God was not onely thus racked and crucified by men but also bare the whole wrath of God in his soule that therefore wee must beare to make so little account of sinne as commonly wee doe Fiftly whereas the person crucified was the very Sonne of God it is manifest that the loue of God vnto vs in our redemption is endlesse like the deepe sea without bank or bottome as it is testified Iohn 3.16 and if wee shall not acknowledge this to bee so our condemnation will bee the greater Sixtly the curse of God beeing here once and full borne of the sonne of God not for himselfe but for his elect it standeth not with Gods iustice to lay any curse on them any more wherefore when they bee afflicted their punishments are but temporarie and not curses but crosses chasticements which proceed not from anger but from a most louing Father and so euer to bee accounted Psal 103. Heb. 12.5.6.7.8 Quest 35. Now let me heare yet a little more of the proceedings of his enemies against him Iewes and Gentiles and of his passions on the Crosse what herein we be specially to obserue Ans First they stone him not as many malefactors were executed as Achan Ioshua 7. and Naboth 1. King 21.13 but for a greater reproch they crucifie him and this was the most shamefull death among the Iewes Secondly they crucifie him naked after much beating bleeding and fainting and so make his greene wounds againe to lye open euen before the Sunne to his greater greefe and paine the Sonne of God is crucified naked to couer our ignominious nakednesse hee bare all the punishments due to sinne nakednesse was one Gal. 3.7.8 and couers our spirituall nakednesse which is when a man hath his sinnes lying open before the eyes of God whereby hee lyes open to all Gods iudgements Againe in that Christ suffers himselfe on this wise to bee stript naked of all that hee hath on his back to redeeme vs wee must remember that if God call vs to any tryall hereafter wee must bee content in like manner to part with all for his sake that wee may possesse him and follow his example Thirdly they peirced his hands and feete according to the prophecie of the Psalmist Iraen li. 2. c. 42. August lib. so hom 3. Author libri de passione inter opera Cypriani Psal 22.16 in those parts which are most liuely and sensible and so the waight of his body was borne vp by hands and feete fastned to the Crosse but not in that grosse manner that blinde Papists haue imagined but the feet nailed a sunder with two distinct nailes as godly Auncients haue deliuered Fourthly they gaue him vineger and gall to drinck tempered with mirth Mat. 27.34 Some think to take away his senses and memory by intoxicating as it were his braine Thus they hastned his death not hauing any respect at all of his soule whether hee dyed in peace and fauour with God yea or nay Others thinke it was to hasten his death howsoeuer it was euery sinner here is to bee aduertised that it was and is hee as well as the Iewes tempers or hath tempered such a cup of poison for Iesus Christ Fiftly they crucified him betweene two theeues Mat. 27.38 for his greater shame Esay 53.6 whereby they testifie that they esteemed him no common sinner but the captaine of all theeues and malefactours So think thou thy selfe with Paul that thou art the greatest of all sinners 1. Tim. 1.15 Sixtly they all mocked him Iewes and Gentiles wagging their heads and speaking spitefull words against him Mat. 27. ver 39.45 Thou that destroyest the temple and buildest it vp in three daies saue thy selfe And againe He saued others let him saue himsefe The
The signes that Christ had the Victorie and triumphed ouer his enemies on the crrsse are these First the monument of the victorie is this Col. 2 14.15 Christ tooke the hand-writing or debt-bill which was against his elect euer testifying their sinne and debt namely the ceremoniall law and curse of the morall law and nailes them to the crosse Secondly on the Crosse hee also triumphed ouer his enemies as the Apostle speaketh Col. 2.15 for the Diuell and his Angels death hell and condemnation were taken prisoners their armour weapons and stings taken from them so as they shall neuer hurt his elect any more Ro. 8.1.1 Cor. 13.58 Quest 39. Proceede to speake of the second degree of Christs humiliation as namely of his buriall do you beleeue he was buried Ans That I doe for so I am taught of God Christs buriall and commanded and this Faith is exceeding comfortable And here also the Faith of the Church before Christ is the same with the Faith of the Church vnder the Gospell for the elder ages were taught thus to beleeue according to the prophecie Esa 53.9 Hee made his graue with the wicked and with the rich in his death though hee had done no wickednesse neither was there any deceit in his mouth The accomplishment for our further confirmation and setling of our hearts in this faith we haue testified by all the foure * Ioh. 19.38 Math. 27 59. Luke 23.52 Mark 15.46 Euangelists who record the persons time place and manner of his buriall First the persons were honorable and reuerend Ioseph of Aramathea Io. 3.2 19.39 and Nicodemus that disputed with him of regeneration and came vnto him by night These two secret disciples that before this persecution were little seene in following Christ now in the heat of the persecution when the best professours forsooke him the Lord gaue them the spirit of fortitude to professe him openly and to burie him honourably Secondly the manner of his buriall was very honorable for the persons before named prouided richly for it Mat. 27.59 Iohn 19.40 Ioseph for his part brought cleane and fine linnen clothes and Nicodemus of Aloes and Mirrh the waight of an hundreth pounds And the body being wrapped vp in the clothes and sweete odours they laid it in a tombe hewen out of a rock wherein was neuer man before laid Next they make the place sure closing it vp with a stone to couer the mouth of it Mar. 15.43 Lastly the Iewes seale vp the stone that none might presume to open it and for this they set Souldiers to watch it And all this was done that it might more cleerely yet bee manifested by his glorious resurrection from the dead Rom. 1.3.4 that hee was the Sonne of God The vse of this Faith and what consolation and confirmation we haue hereby is this First wee haue by his buriall a further confirmation of his death for in that this is sufficiently testified vnto vs it is most manifest that hee certainely dyed for that hee thus far humbled himselfe to haue his precious body inclosed in the graue Againe his resting for a time in the graue serues well for the same purpose against all enemies which will denie the truth of his death Secondly wee bee taught here that like as Christ being now dead for our sinnes rested in the graue so wee also hauing a misticall and admirable communion with him by faith and the secret working of the holy Ghost in our hearts wee I say must doe as hee did that is like as he by the power of his God-head did ouercome the graue and power of death in his owne person Rom. 6.3 and 8.11 so must we by the very same power receiue grace to kill sinne and bury sinne in our selues Thirdlie let vs neuer feare the power of the graue any more nor the wrath of God in it for that Iesus Christ by his death and buriall hath taken away the power of the graue from vs yea hath made it a bed to sleepe in for his elect vnto the day of his glorious appearance Quest 40. What can you say of the third and last degree of his humiliation doe you beleeue hee descended into hell Ans I doe so albeit this Article hath beene a Ruff in exposi Symboli doubted of many and of many Churches in their confessions pretermitted for it seemes vnto me the holy Ghost speakes to this effect Act. 2.24.25.26 Thou wilt not leaue my soule or my life or my person in the hell or in the graue neither wilt thou suffer thy holy one to see corruption Here the greatest is what the word which is of some translated Hell of others Graue here should signifie for that it hath many acceptions or signification in Scripture First it signifieth the graue as Gen. 37.35 I shall discend to the * Sheolah so Gen. 42.38 graue sorrowing Secondly by translation or a Metaphor it signifieth the place of the damned as Psal 49.14 and Num. 16.33 So they and all that they had went downe into the graue Psal 49.14 or hell Thirdly this word signifieth also extreeme sorrowes as Psal 18.4 Psal 18.5 The sorrowes of the graue haue compassed me about 1. Sam. 2.6 Fourthly it is also taken for the state which is in buriall and which followes the graue as that condicion of the dead lying now as lookd vp and as it were swallowed vp of death as Esay 14.11 Thy pompe is brought downe to the graue speaking in contempt of the pride of the king of Babilon Now I can not beleeue that hell in this Article signifieth the graue for that were but to darcken and obscure that which was cleerely set downe before which is not vsuall with Gods spirit specially in so short an abstract Secondly I can not vnderstand this place of the hell of the damned Luke 1.3 First for that the Euangelists specially Luke promising so exactly to write of all points spake nothing of locall descention to the place of the damned Secondly If he descended into hell it must be in his god-head or man-hood the God-head can neither ascend nor descend for it fils at all times all places If in his man-hood hee descended it was either in soule or body the soule was the same day in Paradise Luke 23.43 the body three daies and three nights in the graue and I can not see how in eyther of these parts hee descended into hell Thirdly there is an analogie betweene the first Adam and second Adam the first Adam the same day he sinned was cast out of Paradise the second Adam the same day he made satisfaction for sinne went immediately into paradise Fourthly many confessions of faith in former ages mention no such locall descention of Christ yea a great number haue clean omitted it as is aforeshewed I know there is great strife concerning this poynt but wee may not striue for that wee bee brethren but aske that wisedome
in great courts any want of outward glory and magnificence of costly garments of abundance of meate and drinke of diuersitie of wealth and riches of eminent gifts of wit and science and all other things as Salomon said of himselfe he forbore nothing whatsoeuer his heart desired but gaue his soule her satisfaction Much more is it in the Court of the Lord of hosts for there hee hath gathered together all heauenly attire all attendance of Angels all applause of the soules of iust and perfect men all sufficiencie of gifts and knowledge out of all the nations of the earth all soueraigntie to command at an instant and to comptroll in the farthest parts of the world so that whatsoeuer is iron brasse siluer or gold in this world that is precious pearle in the kingdome of heauen It was a most noble and excellent comfort that in the old Testament it was prophecied that the Lord would be the holy one in the middest of Ierusalem Hose 11. and that our Sauiour Christ desireth that wee should bee where hee is in the kingdome of his Father Surely princes bring plenty to their followers especially great and rich Princes and therefore the content which ariseth to the seruants of god in this place must needs be infinite and vnspeakable for as in the former they were deliuered from all manner of want so in the later they are stored with all manner of plenty that their harts can desire For first of all when a man considereth and shall sit downe and thinke whither shall I goe at the later day or at my departure out of this life to a wildernesse where groweth nothing no surely the place whither I shall be conducted is a goodly heritage my lots are fallen to me in a pleasant land and therefore I thinke it long till I bee in possession thereof there the riuers runne with oyle and the mountaines drop fatnesse there the brasse is siluer the siluer is gold the gold is pearle the pearle is precious stones and there is not any thing wanting to content mee therefore seeing I shall goe to see and visite the throne and place of his abode I will neyther remember them that I leaue behinde mee nor be afraid to giue all that euer I haue that my eyes may but see and looke vpon that splendent and vnmatchable glory that there I shall behold Quest 56. But doe you thinke that the Saints and Elect shall be in the immediate and inseparable presence of God in another world and that they shall see God face to face Ans Wee are not yet come to the sight of God but we shall anone in his due time and place but now I onely teach that wee shall bee where the Lord dwelleth and that therefore wee shall want no manner of content eyther for the eye with such sights as wee neuer saw nor can imagine or for the eare for that heauenly melody where the motions of the higher powers turne all things about must needs procure such an harmonious song as neuer were heard or for conuersation where all our company shall bee Angels Archangels principalities powers thrones and dominions saints martyres men that haue beene infinitely learned in all sciences and for the heart that whatsoeuer wee shall but think vpon it shall bee ministred vnto vs without all delay Oh blessed be the people that be in such a case whose eyes doe alway behold that resplendent throne before which the Angels and Elders fall downe and worshippe casting downe their crownes before the throne Another speech expressing the ioyes of heauen after the later day is that of Ioh Chap. 19. I know that my redeemer liueth and that I shall see him againe not with other but with these eyes That is that the saints and seruants of God shall then no longer bee kept from the sight of him whom their soule loued and that they shall be admitted to looke vpon his inuisible person and see him euen as he seeth them now Quest 57 But Moses might not see him and Manoah and his wife Iud 12. say that neuer any man saw God and liued and that therefore it is not likely that the saints shall euer see God but themselues and the Angels and such like they may easily discerne Ans Now in this world both Moses and Peter and Paul haue vailes put vpon their faces and they cannot see God as hee is for herâ— wee see darkely as in a glasse or mistery and so it came to passe that Moses might not see God fully but his backer parts although God loued him dearely and hee desired it ardently Yet the fight of God is an inseparable property of the world to come and containeth in it the perfection of that ioy which is treasured vp in heauen for first of all God is to his seruants as the mother to the sorrowing child as the Phisition to the sicke patient as the surety and faithfull friend to the imprisoned debtour as the well and fountaine which neuer ceaseth running to the thirsty soule as the bread of life to him that is at the point of death and as an immortall life that can neuer dye and therefore principale principium et initiale bonitatis initium a principall beginning and a well-spring of all goodnesse Now consider with your selfe what a comfort is it after a man hath languished vnder a long sicknes to haue not onely a time of refreshing but also of full restitution after a long imprisonment to haue an enlargement and an aduancement ouer all his enemies after a long continued thirst to haue that water which shall bee in him a well of life so that hee that drinketh shall neuer neede more for a man that hath liued in long famine and hath beene ready with his owne teeth to teare of the flesh from his hands armes knees and all the parts of his body to haue not onely an end of his famine but also a perfection of his decayed members and a banquet to last for euermore and that at an instant at the sight of God How did the Israelites stung with fiery serpents desire and long to see the brazen serpents How did Iacob desire to dye when once hee came to see Ioseph againe how did Simeon wish for death when hee saw the Lord in the temple how did the women mourning about Dorcas or Tabitha after her death and Cornelius wayting direction of life by the admonition of an Angell reioyce when they saw Simon Peter And to conclude how shall the Saints of heauen reioyce to see God of whose fulnesse they haue all receiued in whose fauour they haue euer triumphed of whose maiesty although they haue heard much yet they neuer heard the tenth part of that which they shall see for all the wonders of the world and vertues and graces and might and comforts and iudgements and helpes and honours and performance of promises shall be visible at one instant Quest 58. By this that you haue sayd I conceiue what
heauen for not onely their friends and forefathers shall welcome them and reioyce for their coronation in that kingdome but also the Angels and Archangels shall congratulate their entrance and therefore our Sauiour Christ saith that there is ioy in heauen ouer one sinner that conuerteth and if at the conuersion much more at the coronation Fourthly wee reade of kings that they haue thrones and chaires of estate wherein no man may sit but themselues so also is it with the Saints in heauen for they haue their seates whereon they fit as Iudges and kings iudging the euill Angels and thereupon our Sauiour told his Disciples that they should sit on seates iudgeing the twelue tribes of Israell It was not for nothing that there were sixe steps ascending vp to Salomons throne whereby he was eleuated and aduanced aboue the people so likewise in token of our eleuation our mansions in heauen are decyphered by those ascending steps Fiftly kings haue all necessaries prouided to their hands and are not troubled or combred with any thing but the toiles and labours of their life are dispatched by other ministers and persons Such also is our estate in the kingdome of heauen for we shall haue all things prouided for vs by God himselfe and all his holy Angels as may appeare by that description of the new Ierusalem Apoc. 21.1 And I saw a new heauen and a new earth for the first heauen and the first earth are passed away and there was no more sea ver 2. And I Iohn saw the holy citie new Ierusalem come downe from God out of heauen prepared as a bride trimmed for her husband ve 3. And I heard a great voice out of heauen saying Behold the tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall bee their God with them ver 4. And God shall wipe away all teares from their eyes and there shall be no more death nor sorrow nor crying neither any more paine for the first things are passed ver 5. And hee that sate vppon the throne said behold I make all things new and hee said vnto mee write for these words are faithfull and true ver 6. And hee said vnto mee it is done I am Alpha and Omega the beginning and the end I will giue to him that is a thirst of the well of the water of life freely The well of the water of life is the meanes and prouision of immortalitie which is already laid vp in store for the elect and they shall receiue thereof freely like guests that are bidden to a banquet Therefore also is it Mat. 22. compared to a wedding feast where all them that are bidden receiue entertainment at the cost of other In this present world it is as much as man can compasse to get things necessary for a short life how great then shall be the happinesse where all things shall be made ready without our cost knowledge labour or charges Sixtly kings are not subiect to any comptroll except it bee of almightie God and such is the estate of the Saints in heauen not onely to liue without rebuke but to commit nothing worthy blame There was neuer man in this present world but hee receiued checks and reproofes by one or other sometimes iustly somtimes vniustly for this world is full of the strife of tongues Abraham was reprooued by Abimelech Dauid by Nathan Ezekiah by Isaiah his men and army rayled on by Rahsaketh and therefore how happy shall it bee to bee in such a state where neither a man shall bee blamed or bee blameable For in this kingdome all our thoughts words and works shall bee so refined and directed by the immediate presence of God that in our selues wee shall raigne ouer our owne passions according as it is expressed in Psal 45. that the Churches children or sonnes shall bee princes in all lands Better is a man that ouercommeth himselfe saith Salomon then hee that ouerthroweth a citie And therefore this happinesse which neuer man could attaine vnto in this life now shall hee enioy for hee shall not striue any more against the spirit and shall not say The good that I would I doe not and the euill that I would not that doe I but haue in himselfe a quiet resolution without all inward reluctance and resistance to follow beleeue embrace and work those things which concerne the onely pleasure of God and the pleasure of God shall bee the ioy of himselfe So that it is more to raigne ouer himselfe then ouer all the nations of the earth for Nabuchadnezzar a great king yet for lack of gouernement became a brute beast Dauid for lacke of gouernement brought a plague vpon the people Alexander for lacke of this temper and rule ouer himselfe after hee had as hee thought wonne and ouercome all the world yet fell to deifie himselfe and would bee called a God and at last eyther was slaine or else dyed in his drunkennesse Now such was our estate in the best I meane in innocency that as Adam could not containe himselfe no more can nor should any of vs and if in the case wee are in clothed with this sinfull and corruptible flesh wee were in heauen euen in heauen wee should loose heauen But now the Lord hath prouided for vs a more endurable estate better then Adams because wee shall not loose our selues and better by dying then if without death and change wee should goe to heauen for we shall neuer more bee able to sinne neuer haue a check by God man or Angell neuer more bee sorrowfull in our selues because wee are reprooued by and in our owne consciences but rest in our selues and without our selues like kings against whom there is no rising vp want or rebellion Quest 61. I would heare yet more of other titles in the word of God and first of all whether the Paradise wherein our Sauiour Christ promised to meete the good theefe bee heauen yea or no Ans Is there any man so nice curious and impious to doubt of that point Quest 62. Yes very many for I haue heard some say that it was the place of the fathers rest which dyed before Christ Others that it was the first Paradise out of which Adam was driuen and that Christ by his death recouered againe which from Adam vnto that time was neuer inhabited and no earthly man could tell where and in what place it was Some say it was vpon the earth others that it was in the ayre in the East vnder the Sun-rising other that it was heauen and therefore I would gladly know what a godly man may think thereof Ans Surely it were endles to answere all vaine inuentions which by the hearts and mouthes of men are vented for the diuell For the Fathers rest which dyed before Christ is a figment of mens braine if it bee the Limbus patrū a place neither in earth hell or heauen for then the promise of Christ was
to no effect in trust whereof they all died Their martyrs which were many as Dauid said Psal 49. which for his sake were killed all the day long had but a cold pull and dough take to shed their liues for the sake of the God of Israell if immediately after their death and effusion of their dearest blood they were not assured of their rest in heauen Besides Christ was yesterday and to day and the same for euer and this was spoken of the vertue of his redemption therefore either hee was not the same vnder the Law that hee is now or else the Fathers which dyed before his death like Simeon went all immediately without any delay to the ioyes of heauen Quest 63. But what say you to them which take it to be the first paradise in the garden of Eden Ans I say they place coniectures in stead of faith and their owne opinions in stead of true diuinitie The Papists which teach this to their followers doe hold opinion that Christ suffered in that place where Adam transgressed and that the wood wherof his Crosse was made was of the wood of the forbidden tree and many of the old Fathers were of this opinion before them Now I thinke there cannot bee any reasonable man so minded for is it likely that Christ would equiuocate and dissemble with the poore man on the Crosse and say vnto him This day thou shalt bee with me in Paradise that is this day thou shalt bee with mee where I am vpon the Crosse Had not this beene a cold comfort or rather a plaine delusion if this Paradise had beene where Christ suffered Nay rather seeing the poore man prayed him to remember him in his kingdome meaning the kingdome of glory and heauen for he could not meane any thing else at that time I doe firmely beeleeue that the same thing which Christ called Paradise was no other thing then that which the good theefe called his kingdome and so as Christ went the same day to his kingdome he went to the true paradise whereof the first was but a shadow and type for as there is a great deale of difference betwixt the kingdome of grace and the kingdome of glory so is there betwixt the first paradise of Eden and the last paradise of heauen And for the ending of this matter I will adde the description of Paradise out of Saint Bernard in his sermon of fiue regions Quinta regio est Paradisus super coelestis saith he and so forth in latine in English thus The fift region is the heauenly paradise O blessed region of supernall powers where the blessed Trinitie is beheld of the saints face to face where those heauenly hoasts with the highest note and straine of voyce cease not to sing Holy holy holy Lord God of Sabaoth That is a place of pleasure where the righteous drinke of the riuer of pleasure That is a place of brightnesse where the iust shine like the Sunne in the Firmament That is a place of gladnesse where euerlasting gladnesse is put vpon their heads That is a place of abundance where nothing is wanting to them that see him That is a place of sweetnes where the Lord of heauen is sweete to all That is a place of peace where his place is all peace That is a place of wonders where all things are admirable That is a place of satietie where wee shall bee satisfied with the appearing of his glory That is a place of vision where wee shall see the great vision of all O supernall region replenished with all manner of riches store and content out of the valley of teares we long for thee where shall bee wisedome without ignorance memory remembrance without forgetfulnes vnderstanding without errour and reason shall shine for euermore without obscuritie of darknesse It is a region wherein the Lord shall minister to the elect that is shall shew himselfe such an one as hee is There shall the Lord bee all in all where the vniuersalitie of all things together shall giue glory to the Creatour and ioy to the creature Runne therefore O my soule and with the eyes of thy desires through out this region looke vpon the king of eternall glory attended by legions of Angels honoured with flocks of Saints hee putteth downe the proud and lifteth vp the meeke hee condemneth the Diuels and redeemeth men say vnto him Blessed are they that dwell in thy house O Lord for they shall praise thee for euer and euer and so far Saint Bernard by which it appeareth that in his dayes there was no question of Paradise mentioned in the Gospell for hee clearely beleeued that it was heauen which the theefe prayed for and that which Christ promised vnder the name of Paradise And therefore if heauen bee Paradise a place of pleasure wherein God shall walke with men without terrour as hee did with Adam and they shall bee restored to their perfection and primitiue puritie and such glorious content as the first Paradise could not afford them then I may shut vp this point with that saying of our Sauiour in Saint Iohn Apo. 2. To him which ouercommeth shall be giuen to eate of the tree of life which is in the middest of the paradise of God Secondly heauen also in the Gospell is called Abrahams bosome wherein Lazarus rested in happinesse while the rich man was tormented in hell Now herein also the nice curiositie and infidelitie of men appeareth for that also they faine Abrahams bosome to bee a third place wherein the Fathers sate looking for the reuelation of Iesus Christ without light in darkenesse whose best estate was not to bee tormented But if a man should aske them whether it be an allegory or noe I meane the terme of Abrahams bosome or whether it bee a plaine speech without figure without trope without question of the very bosome of Abraham If they say this last that it is a plaine speech then Abraham when he was gathered to his fathers did but delude the world and was not buried in his sepulcher hee bought of Hemor or else hee rose againe presently like the virgin Mary her fained assumption and that his bosome must be so large as may hold all the soules of the world But why doe I prosecute that they graunt a Trope Abrahams bosome they yeeld signifieth the hope that Abraham dyed in for the redemption and restitution then belike they rest in no place neither in light nor darknesse but onely in hope To salue this they flie to another allegory and say it signifieth a place wherein the old Fathers remaine after death till the death of Christ but what phrase of holy Scripture doth warrant this wee ought not to take the bare words of interpretours in a point of this moment and therfore eyther shew some phrase of the word to establish it or else for euer bee silent to think or teach otherwise but that Abrahams bosome is the kingdome of heauen and it is cleare by the