advised by the Apostle 1 Cor. 7.29 c. A man abuseth the world when he looks upon worldly things as things that he shall enjoy alwayes 4. To reprove all such as cannot endure to think of death to be told of death You strike them into a melancholy fit when you put them in mind of their death those persons are far from imitating those Worthies in Scripture whom we read to have made their Sepulchres in their life time as Asa 2 Chron. 16.14 Nay in their Gardens the place of their solace and delight as Joseph of Aramathea John 19.41 Nay those persons come short of some of the Heathen we read of as Dâ—mocritus who was wont to walk among the graves that so he might the better meditate upon death And so it is reported of those Philosophers called Brachmanae that they were so much given to think upon death that they had their graves alwayes before their gates that both going out and coming in they might be put in mind of their latter end And so the antient Aegyptians in the midst of their mirth at their solemn seasts were wont to have the image of Death brought in and laid before them with these words Hoc intuens epulare Beholding this Image eat and drink that being a means they used to make them eat and drink more moderately And surely one special cause why the most are so unprepared for death is because they have no desire to think of it to be put in mind of it And thus now we have done with the use of reprehension Vse 2. For Information to inform us that although death be unavoidable why yet we must be so far from hastning our own death by neglecting the means of life or by laying violent hands upon our selves as we must use all good means for the preserving of our natural life and lengthening our dayes here upon earth and all this implyed in the sixth precept Not that we deny but that in some cases a man or a woman may desire death rather then life As 1. When they are thoroughly convinced and sufficiently resolved that the Lord shall have more glory by their dying then by their living No question this was one reason why Samson desired death he knowing that thereby he should slay more of Gods enemies then he had done in all his life time and hence it was that the holy Martyrs heretofore did so willingly dye nay did so joyfully desire death because they were perswaded that God should have so much glory by their death 2. In consideration that they cannot live here on earth but daily offend their good and gracious God to desire death in this case is not a loathing to live but a loathing to sin and so much is implyed in the Apostle Paul his exclamation Rom. 7.24 3. In consideration that they cannot live in this world but see and hear the Lord much dishonoured by the wicked this was that which did so vex the soul of righteous Lot 2 Pet. 2.8 And no question this was one special cause why Elijah desired death to wit the wickedness of the times he lived in And so Rebecka the wickedness of her Daughter in law Gen. 26.34 35.27.46 4. In consideration that until death they are absent from Christ do not so fully and perfectly enjoy him as they shall do after death 2 Cor. 5.6 7 8 Philip. 1.23 Nay so the whole Church is brought in Rev. 22.20 Now in the cases aforesaid it is lawful for a man or a woman to desire death rather then life not that they may neglect the means of life or hasten their own death this way or that way no nor impatiently wish death this was the fault of the old Israelites as Exod. 16.3 Nay Moses himself this way failed Numb 11.15 And did not Rachel Gen. 30.1 And so Jonah 4.1 2 3 8. And what more common in these times then for men and women when great calamity is upon them or imminent impatiently to wish death Thus much for this Use the Use of Information Vse 3. For Exhortation and it consists of divers parts or branches 1. To exhort every one of us seeing death is unavoidable cannot be avoided much to think and often to meditate and that seriously upon our own death and this being done of us it will be a good means to prevent much evil in our practice and much to put us on in the wayes of goodness To prevent much evil in our practice as 1. Dissoluteness or loosness of life Durst any man give himself liberty to be drunk if he seriously weighed he might be struck with death whiles he is drunk as Elah the King of Israel was 1 Kings 16.9 10. Or durst any man commit uncleanness if he could seriously think of this that God might strike him suddenly while he is in that filthy act as he did Zimri and Cosbi Numb 25.8 2. A frequent and serious meditation of our own death will be a good means to prevent our vigorous and cruel proceedings with others see Job 31.13 14. Matth. 24.48 49. Amos 6.3 3. This will be a good means to prevent our over-love and immoderate use of outward things To this purpose is that of the Apostle 1 Cor. 7.29 If we do not see death stand at the end of all our earthly profits at the end of all our worldly pleasures we shall too eagarly pursue them and having obtained them shall too much solace our selves in them 4. This will be a good means to prevent the danger of death I mean to take away the sting and terror of it death being like unto the Basilisk if it see thee before thou seest it it will be thy death but if thou see it first thou wilt be the death of it And as the frequent and serious meditation of our own death will be a good means to prevent much evil in our practice so likewise it will be a good means much to further us in the wayes of goodness as 1. Hereby we shall be minded to be more painful and profitable in our places Eccles 9.10 and 2 Pet. 1.13 c. 2. Hereby we shall be made more meek and patient in all our sufferings and afflictions Phil. 4.5 James 5.7 8. This is that which will make quiet in all provocations This'is that which will comfort in all discouragements I shall shortly be sent for I shall shortly be called from hence then I shall be righted then I shall be cleared then I shall have rest 3. Hereby we shall be made more watchful the thing being so certain and the circumstances so uncertain as time place and manner See Mark 13.35 and Luke 21.34 4. And lastly this will be a good means to work in us a care to prepare for death A man that seriously concludes he must dye will not that man go about to set his house in order his heart in order all in order And thus now we have done with the first part or branch of this Use which hath
onely pretend our selves to have faith but make sure it be as a justifying so a sanctifying faith for so a justifying faith ever is To rise in soul we must make sure that is to say from the death of sin to the life of grace Rev. 20.6 Rom. 8.11 5. And lastly we should earnestly endeayour to live as the children of the Resurrection Luke 20.36 as those that believe a glorious Resurrection heavenly harmlesly and fruitfully 1. Heavenly Philippians 3.20 21. 2. Harmlesly Acts 24.16 17. 3. Fruitfully 1 Cor. 15.58 Thus we have done with the second Member of this Principle as we reckon Of the day of judgement THe second Common-place being finished we come now to the third which we lay forth in this Doctrine Doct. 3. Immediately after the general Resurrection shall be the last Judgement Or thus It is a most certain truth that there shall be a day of judgement The Scriptures are very clear and abundant in proof of this point Begin we with that antient testimony alledged in the Apostle Jude Jude 14.15 See Dan. 7.9 10 Eccl. 12. v. last Matth. 12.36 Acts 17.31 Rom. 14.10 2 Cor. 5.10 The Reasons of the Point Reas 1. Gods Decree Heb. 9.27 As the Lord hath appointed the former so the latter Reas 2. The particular judgements the Lord inflicts in this life upon persons and places as the burning of Sodom and Gomorrah the drowning of the old world the plaguing of Aegypt and the desolation of Jerusalem did not all these typifie the general judgement Luke 17.26 c. Reas 3. The consciences of men and women even the least inlightned and awakened tremble at this great truth and so prove it Acts 24.25 Reas 4. The justice and goodness of God The justice of God requires that it should go absolutely ill with the wicked the goodness of God requires that it should go absolutely well with the godly but neither of these come to pass in this life and therefore there must be a day of judgement that both these may be effected Reas 5. The fifth and last Reason This is the end of the general Resurrection to wit the general Judgement Men and women must be raised again that they may be judged But here we meet with an objection Object May some man say The whole world consists of Believers and Unbelievers But as touching Believers it is said John 5.24 that they shall not come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in judicium to judgement Answ The meaning is not to the judgement of condemnation and so indeed the last translation renders it Object And then as touching Unbelievers so remaining it is said of them John 3.18 that they are condemned already Answ It is true so they are 1. In Gods Decree 2. In Gods word 3. In their own consciences But yet the manifestation and finishing of this judgement is reserved unto the last day But for the opening of so weighty a Doctrine we intend to answer the questions following 1. How this judgement is distinguished from other judicial proceedings 2. When the day of judgement shall be 3. Who shall be the Judge 4. And lastly What shal be the manner of proceeding at that day Quest 1. The first question is How this judgement is distinguished from other judicial proceedings Answ This we may let you see in divers Epithets given to this judgement as 1. It is called the last judgement so the Catechisme entitles it And so it is for after it there shall be no other the sentence passed then can never be reverst there can be no appeal from that Judge and judgement 2. It is called the general judgement God judgeth men and women in this world and that both in life and death He judgeth them whilst they are living by correcting his people for their scapes and infirmities by punishing the wicked for their transgressions and rebellions He judgeth every man and woman at death But then shall be a general judgement of all 2 Cor. 5.10 3. It is called a manifest and open judgement And so it shall be for the proceedings then shall be in the eye and view of all the world 4. It is called a sudden judgement And so it shall be in regard of the wicked Even as the flood came upon the Old World when they were wantonizing and deriding that preacher of righteousness 5. And lastly It is called an eternal judgement Not that the Judge shall sit for ever sifting matters and debating causes but it is so called from the effect for the issue will be this The eternal weal and happiness of the godly and the eternal woe and misery of the wicked Quest 2. The second question When the day of judgement shall be Answ In likelihood it is not far off if we compare some Texts and our times as Luke 18.8 Matth. 24.37 c. 2 Tim. 3.1 c. The truth of it is were but Rome ruinated and the Jew called what should hinder that great day And in how little time can the Lord effect these two great works But touching the precise day see Mat. 24.36 But why doth the Lord conceal this day Answ 1. That he might hereby bridle our curiosity Acts 1.7 2. That the wicked might not defer their repentance Psalm 95.7 8. 3. That the godly might be occasioned to continual watchfulness Mark 13.33 c. Quest 3. The third question Who shall be the Judge Answ God All the Persons in the Godhead Father Son and Holy Ghost All the three Persons shall judge as touching their consent and Authority but the particular execution of this judgment is committed to the Son it is he that shall execute this vengeance and as he is the Son of man John 5.22 27. 2 Tim. 4.1 Acts 10.42 and 17.31 Object 1. But the Apostles shall judge the twelve Tribes of Israel Mat. 19.28 Answ It is true the Apostles shall judge the twelve tribes but how to wit by their Faith and Doctrine the example whereof wil take away all excuse from the Israelites 2. They shal be as Justices on the Bench and consent to Christs judgements Object 2. The Saints shal judge the world 1 Cor. 6.2 Answ It is true 1. As sitting with the Judge and approving of his sentence as the Apostles before 2. As they are Members of Christ the Judge and 3. As their example shall be alledged to condemn the wicked Quest 4. The 4th and last question What shal be the manner of proceeding at that day Answ That we may the better resolve this question we are to consider 1. The Preparation to this judgement 2. The judgement it self The Preparation is twofold 1. Of the Judge 2. Of them to be judged The Preparation of the Judge consists in four things 1. In the Commission he hath from his Father John 5.27 which then shal be manifested to all the world 2. In the cloathing of his Humane Nature with a wonderful Majesty and glory Matth. 25.31 Matth. 16.28 compared with Mat. 17.1 c. 3. In his
because she seems her husband being untowardly weak to prevent his doing of it 2 She doing it in anger And 3 With contempt of Circumcision But that it is unlawful for women to baptize is evident 1 Cor. 14.34 the Apostle not permitting a woman to teach ministerially And if not to teach why then not to baptize baptizing being a Ministerial action as well as preaching Therefore such women as have been guilty this way have great cause to humble themselves 3 To reprove the most parents few of them endeavouring to present their children to baptism as they ought 1 Nâ—t considering and bewailing it that they have been instruments to convey sin and death to their children 2. Not examining themselves whether they be in the Covenant or no and so their children infolded and comprehended Gen. 17.7 Acts 2.39 4 Not earnest with the Lord by Prayer to remember his Covenant with them and theirs and to make it good to them and theirs 4. Not stirring up their faith to apprehend the Promise for themselves and children 5 Not rejoicing to see their children admitted into the visible Church nay to see their ingrafting into Christ confirmed sealed by Baptism Alas the most Parents make a meer complement and matter of form of it and when it is over suffer their children elder and younger to run riot never urging them with the Covenant on their part 4. To reprove such persons as when Baptism is to be administred without any extraordinary occasion depart the Congregation before not staying until the Ordinance be solemnized As though they were unwilling to be put in mind of Gods Covenant with themselves in Baptism the great benefits sealed unto them in the same or rather as though they had no mind to be remembred of their own Covenant made with God in Baptism as desirous to make good the same nay hereby demonstrating themselves to have no voice in admitting others into the visible Church or seeming by their careless departure not to value their priviledge Nay hereby denying to do that office for others which others have done for them to wit to help in prayer for the party or parties to be baptized 5. To reprove divers of Gods people too seldom calling to mind their Baptism the Solemn Covenant in that Ordinance ratified and confirmed betwixt God and themselves And this is one reason why they are so weakly assured of Gods favour and of sins remission why their corruptions are so strong and unmortified why their Graces are so weak and out of exercise why they have no more power and might against all their Spiritual enemies why after a fall they are so long in recovering and raising up again not speedily considering that Baptism although but once administred extends to all sins past present and to come 6. To reprove the most Baptized persons having the badge of Christians but living like Infidels the mark of God in their foreheads but the mark of the Divel in their lives and conversations never seriously consider the solemn Oath they took to God in Baptism there swearing that they would renounce the flesh the world and the Divel how they there consecrated themselves to God but live as though they had then consecrated themselves to the Divel Christians in name but the Divels slaves in deed living in all manner of disobedience and impiety having taken Gods Press-money but living to fight against Him his Ministers his People his Ordinances his Laws But let those forsworn runagates know that a woful Strappado attends them in this life and in the life to come So much for this Use of Reprehension Vse 3. For Tryal and Examination Whether we be inwardly baptized or no whether we find the efficacy and power of Baptism in some measure or no If we do not it is not the outward Baptism that will serve the turne It was the manner of the Jews to stand much upon outward priviledges Jer. 7.4 Mat. 3.9 Rom. 2.25 and so we divers of us stand much upon our outward Baptism but if we be not inwardly baptized we are no better in Gods esteem and account then Turks and Infidels and if we live and die without inward Baptism our outward Baptism shall but aggravate our condemnations Outward Baptism it is true is the Seal of Regeneration but the Word is the seed of it therefore try and examine we what work the Ministry of Gods Word hath had in our hearts whether by this immortal seed we be begotten to God or no 1 Cor. 4.15 Ephes 1.13 1 Pet. 1.23 Observe we what effect the Ministry of the Word hath had in us what new light hath it brought into our minds what new quality into our wills what change hath it wrought in our affections and conversations Especially examine we our affections First What love is there in us to God Do we so love him as we must needs be often chattering unto him calling him Father affectionately Gal. 4.6 2. What love to Gods word and the Messengers of it Job 23.12 1 Pet. 2.2 Acts 16.15 Gal. 4.15 Many that stand much upon their outward Baptism have no affection to the Word and the conscionable Ministers of it they cry out There was never good world since there was so much preaching But where is the power and efficacy of the baptism of such 3 What love to the People of God 1 John 3.14 But many a baptized person of all people cannot endure them Well do we observe the renewing and change aforesaid to be wrought in us then we are baptized with the Holy Ghost Can we demonstrate our true Conversion by the Word then the Seal is properly ours The more lively we feel the new Creature in us the more we find the power and efficacy of baptism Vse 4 For Exhortation 1. Te exhort Parents in presenting their children to baptism to examine themselves whether they themselves ever came into the Covenant by an actual faith or no If they have not let them labour for faith by a constant dependance upon the Ministry of the word To present a child for the Seal of Regeneration and themselves to be in the estate of nature alas what comfort can it afford unto them A man to bring his child for the Seal of that which himself hath not nay which he hath no affection unto Is it not an uncomfortable piece of business But â—f the parents be come into the Covenant by an actual faith why then let them make use of their faith in this business First By calling to remembrance the free and gracious Covenant which God hath made with them and theirs Gen. 17 7 Acts 2.39 that although their child or children by natural generation be lumps of sin and under wrath yet in regard of Gods Covenant and free acceptation they are beloved holy and blessed 2 By being earnest with the Lord to make this Ordinance effectual to their child in his own good time 3 By apprehending and fastning upon the Promise for them
the qualifications of true and acceptable prayer or the conditions and requisites of acceptable prayer First the person or party praying must be in Christ and such an one as doth not live in the practice of any known sin Gen. 44. God had respect first to Abel and then to his offering See Jam. 5.16 Psal 4.3 If the party be not in Christ or evangelically contrite he hath no promise of audience or if the partie live in the practise of any known sin what promise of audience Psal 66.18 Joh. 9.31 God heareth not sinners that is living in the practice of known sin So 1 Joh. 3.22 Secondly If we would put up acceptable prayers we must make sure that our suits and requests be grounded upon the word that we ask nothing but what the word of God warrants us to ask we must not ask as seemeth good unto our selves but according to Gods will and as his word alloweth The sons of Zebedee and their mother were reproved Matth. 20.22 because they asked they knew not what 1 John 5.14 3. If we would have our prayers acceptable to God we must come before him in all humility that is with a lively sense and feeling of our own unworthinesse and wants Psal 51.17 Isa 66.2 Jam. 4.6 God gives grace shews favour to the humble Thus Jacob Gen 32.10 and the Publican Luke 18.13 14. 4 If we would have our prayers acceptable and prevalent we must put them up with fervency and importunity James 5.16 Psal 55.17 This fervency not so much consisting 1. in the loudness of the voyce as in the wrestling of the heart Moses uttered never a word Exodus 14.15 and yet great was the fruit of his Prayer Rom. 8.26 And 2. This fervency arising not onely from a sense of want but likewise from a hope of prevailing 3. This fervency being mingled with sincerity we having good ends in this or that we would obtain of the Lord by Prayer Rom. 12.11 and not that we may consume it on our lusts 4. And lastly This fervency bounding and terminating it self in a willing submission unto Gods wise Decree we refering the time and manner of Gods accomplishing our requests unto his good pleasure Psal 40.1 It was the sin of the Israelites that they limited the holy One of Israel Psalm 78.41 they preseribed to the Lord what they would have for their provision and when they would have it 5. If we would have our Prayers acceptable and prevalent we must make sure to present them in the Name Merit and Mediation of Jesus Christ This is the condition of condition come we never so well qualified to prayer we can have no boldness in it this condition being omitted there being so great a distance betwixt God and us his Majesty and Holiness and our sinfulness and vileness nothing being due to us and our best prayers in our own names but shame and confusion all the former qualifications do but make way for this condition this being the principal requisite of acceptable prayer To this purpose see John 16.23 the latter part of the verse and Rev. 8.3 Upon this Altar we must lay the sacrifice of our prayers it is this Priest that must present them to his Father that they may be acceptable and prevalent 6. If we would have our prayers acceptable and prevalent we must ask in faith I mean confidently believing that according to Gods promise Mat. 7.7 we shall be heard our prayers granted in some kind James 1.5 and 6.7 Mark 11.24 7 Lastly If we would have our prayers acceptable and prevalent we must take heed of omitting thanksgiving Psalm 50.14 15. Phil. 4.6 Thankfulness for former favours is an excellent means to prevail in our present requests Thus much as touching the fifth Principle PRINC VI. Quest What is the estate of all men after death Answ All men shall arise again with their own bodyes to the last judgement which being ended the godly shall possess the Kingdome of heaven but unbelievers and reprobates shall be in hell tormented with the Divel and his Angels for ever IN this sixth Principle we have three notable heads of Divinity or Common places expressed or implyed 1. Death which is implyed from the words shall rise again for there cannot be a Resurrection without death 2. The general Resurrection 3. The last Judgement with the consequents thereof both expressed in this Principle For the first of these heads to wit Death The Doctrine is this Doct. There is no man nor woman living or shall live but must dye Or thus Death is unavoidable Death cannot be avoided There be three kinds of death Corporal Spiritual and Eternal Corporal death is the privation of the soul when the soul is severed or separated from the body Spiritual death is the death of the soul in sin Eternal death is the death of the soul and body in Hell It is the first kind of death to wit Corporal that the Doctrine runs upon As there be certain common Principles which runne through all Arts so this is a general Rule which concerns every man all men must dye As sure as death is our usual Proverb But 1. See we how frequently and infallibly the Scriptures hold forth this truth 2. Consult we with experience 3. Come we to the Reasons 4. To answer some objections And lastly to the Inferences or Uses First see we how frequently and infallibly the Scriptures hold forth this truth Psal 89.48 2 Sam. 14.14 Joshua 23.14 1 Kings 2.1 2. Job 30.23 Psalm 103.15 16. 146.3 4. Eccles 3.1 2. 7.1 2. Isaiah 2.22 40.6 51.12 2. concerning this truth Consult we with experience The ten Fathers of whom we read in the book of Genesis who lived every one of them almost a thousand years yet dyed at the length every one of them Some dye in the womb some in their Infancy some in their youth but they that live the longest at length their turns come It is not worldly wisdome or worldly Prerogative not outward strength or beauty not place or grace that can or ever could exempt in this kind Not worldly Wisdome Psalm 49.12 Foolish Nabal died so did politick Ahithophel Nor worldly Prerogative Princes Kings and Emperors dye and have dyed as well as others Psal 82.5 6. Did not Nimrod Ahasuerus Sennacherib Nebuchadnezzar and Alexander the great dye Behold the great King of all the East is dead so that great Soladine of Babylon and Conqueror of all Asia commanded to be proclaimed he dying in the City of Askalon commanded that his shirt should be carryed up and down the City upon a spear with this Proclamation Behold the great king of all the east is dead And as worldly Wisdome nor worldly Prerogative can exempt in this kind so neither outward Streâ—gth nor Beauty Who stronger then Samson and yet he dyed Who more beautiful for a man then Absalom for a woman then Sarah and yet they both dyed Neither is it Place or Grace that can exempt
in this kind I mean by Place the Climate or Situation Ask the fields and possessions and how many names have they changed In former Ages they were said to be such a mans then his afterwards anothers now they are said to be this mans and in short time to come they shall be called I cannot tell whose fields and possessions Hence it was that Hormisda did so answer Constantine the Great who telling him of the beauty of Rome the stately buildings that were there the goodly Statues and sumptuous Temples saith he to Hormisda Dost thou think there is such a City again in all the world To which Hormisda replyes Surely there is none comparable unto it yet hath it one thing common with all other Cityes men dye there as they dye in other places Lastly Neither is it Grace is it holiness that can exempt in this kind Envious Cain dyed so did righteous Abel Abimelech the Infidel dyed so did Abraham the Father of the faithful Ishmael the son of the Bond woman dyed so did Isaac the son of the Free-woman Esau whom God hated dyed so did Jacob whom God loved Incestuous Amnon dyed so did chast Joseph railing Rabshakek dyed so did praying Hezekiah wicked Saul dyed so did good Jehoshaphat Hard-hearted Pharaoh dyed so did tender-hearted Josiah Simon the Sorcerer dyed so did Simon the Apostle And thus touching the truth of the point in hand we have consulted with experience Now in the third place we come to the Reasons Reas 1. Is taken from Gods Decree It is a Statute enacted in the highest Court the Court of Heaven that man should once dye and therefore an unrepealable Statute a Statute that cannot be revers'd to this purpose see Hebrews 9.27 Job 7.1 and 14.5 14. Reas 2. Is taken from the matter whereof all men are made I mean their bodyes to wit Earth Gen. 3.19 2 Cor. 5.1 Some are more painted then other some but all earthen vesseâ—s some more clear then other some but all glasses all built of earth and born of women and so must dye Reas 3. Because every man and woman hath that in them which is the cause of death to wit sin it is that which is as poyson in the spirits and as rottenness in the bones sin brought in death even Christ himself although he did never sin yet because he became our Surety stood guilty of our sin death seiz'd upon him Now we come to answer some objections and then to the Uses Object 1. But we read of some persons of some particular men that did not dye as Enoch Gen. 5.24 Heb. 11.5 and Elijah 2 Kings 2.11 Answ 1. Particular and extraordinary examples do not frustrate general Rules 2. The persons forementioned had that which to them was in stead of death to wit a change Although they did not dye after the manner of other men yet it was with them as it shall be with those who shall be found alive at Christs second comming 1 Cor. 15.51 52. they shall have a sudden and almost unperceivable change which to them shall be in stead of death Object 2. There is a promise made John 11.26 that those that believe in Christ shall never dye Answ The meaning is Eternally the true Believer shall not dye eternally And for corporal death the nature of it is altered the sting of it is taken away to such a party 1 Cor. 15.55 Now to the Uses Vse 1. For Reprehension and it consists of divers Members or Branches 1. To reprove all such as immoderately and excessively mourn for their deceased friends death being the common condition of all men This was Davids failing he exceeded went over in passion when newes was brought unto him of the death of his son Absalom 2 Sam. 18.33 Although somewhat he might be excused because his son dyed so doubtfully as touching his future estate which no question did aggravate Davids sorrow for then indeed have we the most cause to sorrow and mourn when our Children Kindred and Friends are taken away by death in the act of sin or before ever they began to dye to sin yet in this case did Aaron quietly and patiently submit unto Gods disposing hand Levit. 10.3 And David himself another Child of his dying of whom he had more hope and better assurance carries the matter a great deal more patiently and chearfully 2 Sam. 12.22 23. Nay Job 1.21 Indeed many their Friends Kindred Children dying doubtfully in regard of their future condition have great cause to mourn because they themselves gave them no better example gave them no more instruction to further them in religious wayes And so divers that have had religious friends taken from them by death have great cause to mourn because they made no better use of their good example and holy society when they enjoyed them 2. To reprove such as offend in the other extreme see their husbands wives children kindred nay hundreds taken away by death but little lay it to heart do not make a serious Application of it to themselves contrary to that Eccles 7.2 Alas many are like Stocks and Blocks who when they see this party and that dye nay multitudes before their eyes do not say within themselves my turn will come ere long the time is approaching when I and my outward estate must be parted when I and my friends must be parted when my soul and body must be parted and so labour more and more to fit themselves for death imitating Moses who observing many in the Wilderness to be taken away by death cryes out O teach us to number our dayes c. Psal 90.12 Nay although they see divers of the godly taken away by death which is ever a forerunner of wrath and judgement yet do not lay it to heart as befits them See Isaiah 57.1 3. To reprove all those that wholly or for the most part do set their love and liking upon the things of this world prosecute and pursue outward things as though they were alwayes to enjoy them not weighing the point in hand neither the uncertain circumstances that attend this certainty time place and manner As for the time no man knoweth when he shall dye in the night or in the day in winter or in summer in youth or in his latter age And so for piace no man knows where he shall dye whether at home or abroad in his bed or in the field in the Market or in the Church And so for the manner or kind of death no man knows how he shall dye whether suddenly or by a lingring sickness whether by a violent hand or by a natural course And yet to see how men and women heap up this thick clay vehemently labour to feather their nests here in the world and the Psalmist gives the reason Psal 49.11 And so the Prophet Isaiah Isaiah 28.15 And we may observe no less in that fool Luke 12.20 Whereas on the contrary men and women should imitate Job ch 14.14 and be
is touching the place it self which the godly after the last judgment shal possess to wit the Kingdome of God Answ It is the heaven of heavens or third heaven a place far above al visible heavens the place whither Christ in his humane nature ascended 1. A place very large and ample and therefore called that great City Rev. 21.10 and John 14.2 2. A place very bright and beautiful Rev. 21.11 Col. 1.12 3. A place wondrous pleasant and delightful and therefore called Abrahams bosome and Paradise 4. A place very safe for there wil be none but friends neither can any enemy enter there 5. A place durable and of continuance Heb. 13.14 2 Cor. 5.1 1 Pet. 1.4.6 A wondrous rich place and therefore called a Kingdom nay an heavenly Kingdom nay Gods Kingdom to intimate that in that place there is a confluence of all good things beyond all expression imagination Ps 87.3 Quest 3. The last question And that is touching the good which the godly shal enjoy in Gods Kingdome Answ 1. In general 1 Cor. 2.9 And if in this world why then sure in a far greater measure when they shal be possessed of his Kingdome as the Psalmist hath it Psal 16.11 2 More particularly 1. They shal enjoy themselves both soul and body in perfection Ephes 5.27 1 John 3.2 And this is shadowed out unto us by those pure white garments Rev. 3.4.5 and 6.11 2. They shal enjoy the blessed company one of another and society with the blessed Angels Heb. 12.22 23. The lowest person there shal be as an Angel Nay 3. There they shal enjoy Christ have immediate communion with Christ and by vertue of that communion have immediate communion with the Father and the Holy Ghost and so have a Crown of glory put upon them and enjoy a perpetual and everlasting Sabbath That they shal have immediate communion with Christ see Phil. 1.23 Rev. 22.3 4. That they shal have immediate communion with the whole Trinity see Mat. 5.8 and 18.10 And then That they themselves when they come to be possest of heaven 1 John 3.2 shal have a Crown of glory put upon them 2 Tim. 4.8 1 Cor. 9.25 James 1.12 1 Pet. 5.4 And that they shal enjoy a perpetual and everlasting Sabbath See John 3.16 Matth. 25.46 Heb. 4.9 And thus we come to the Uâ—es Vse 1. For Reprehension to reprove the ungodly and then the godly To reprove the ungodly and that divers waies 1. For their mean esteem of the godly they thinking of them as base and unworthy when as be they never so low in civil respects they are great Princes Heirs to an eveâ—lasting Kingdome James 2.5 2. To reprove the ungodly for their mean esteem of godliness they taking it to be but folly and madness But is that a foolish and mad course that leads to bliss that tends to eternal happiness See 2 Pet. 1.11 3. To reprove the ungodly because they do no more value Gods Kingdome no more value heaven they preferring their lusts and the things of this world unto it their lusts which are their Spiritual diseases and wil be their bane and undoing utter undoing the things of this world which are but as Counters and Cherty stones comparatively Wel it would be throughly weighed 1 Cor. 6.9 Heb. 2.14 Psalm 119 155. 2. To reprove the godly 1. When at any time they envy the trappings and outward prosperity of the wicked whereas their portion is so little and their heaven so short Alas they have but a short heaven but doubtless shal have an everlasting hell Mat. 25.46 2 To reprove the godly because they do not oft enough meditate of this Kingdome this heavenly Kingdome prepared for them the evils they shal then and there be freed from what a glorious place heaven is and the good they shal there enjoy From this neglect it is they are so intangled and taken with things terrene and sublunary that they are so impatient under crosses and afflictions that they find the practice of holy duties so difficult Vse 2. For Comfort and Consolation to all the godly He that hath look'd upon them with grace bestowed sanctifying grace upon them intends them eternal glory And what indeed is grace but the beginning of glory or what is glory but the perfection of grace The truth is they are subordinate the one to the other there being not any specifical difference but onely gradual See 2 Pet. 1.11 and 1 Pet. 1.3 4 5. Wel then let the godly man the godly woman to their comforts remember what our Saviour saith unto them Luke 12.32 The same may be said of other passions Grieve not faint not little flock because it is your Fathers pleasure to bestow a Kingdome an heavenly Kingdome upon you Oppose this to all hardships crosses and afflictions nay death it self and be comforted See Romans 8.18 2 Corinth 4.17 18. Rev. 14.13 Quest But how should we know whether we be truly godly or no Answ 1. Saving grace is of an humbling nature makes a man nothing in himself low in his own eyes to rest upon Gods free favour in Christ for justification Rom. 7.24 25. Mat. 5.3 2. Saving grace is of a purging nature it purgeth out corruption purifieth the heart Acts 15.9 1 John 3.3 3. Of an heavenly nature it wil be pulling up our hearts from these earthly vanities wil be soaring upwards from whence it came Phil. 3.20 Heb. 11.13 14 15 16. 4. It is of a growing nature especialâ—y the publick means being enjoyed in power Mat. 13 31 32 33. Psal 92.12 13 14. Vse 3. For Exhortation To exhort the godly and then the ungodly 1. To exhort the godly and that divers waâ—es 1. To bless the Lord to study the praisâ—s of their good and gracious God in Christ for thâ—s his superabundant love unto them manifested in ordaining them to a Kingdom in providing for them before all worlds a Kingdom an everlasting Kingdom his Kingdom and in due time to give his Sonne unto them to purchase it for them and then at the length to Regenerate them unto it 1 Pet. 1.3 4. 2 To exhort the godly to take heed oâ— carnal security and of suffering grace to go out of exercise The Apostle Paul is very frequent in this Exhortation Phil. 2.12 Rom. 13.11 c. 1 Thess 5.5 6. c. Nay 3. To be constant forward and zealous in the way of godl ness Matthew 10.22 Rev. 2.10 Galathians 6.9 1 Cor. 15.58 Matth. 11.12 But here now we meet with two objections Object 1. But may some man say This is sooner said then done the way of godliness through the backwardness and averseness of the unregenerate part being so painful and difficult Answ 1. The spirit is ready although the flesh be weak so our Saviour So the Apostle John likewise 1 John 5.3 4. And you know what the Apostle Paul saith Phil. 4.13.2 Why should not the godly be willing to take as much pains for heaven as others do for hell