had his time for Shemei 2. Sam. 16.10 Prou. 26.5 Answere a foole according to his foolishnesse least he be wise in his owne conceit Seauenthly wee must euer labour that the spirit of loue 7. Rule A general rule meekenes and compassion appeare in all our reproofes that wee may bee euer seene to desire to winne and gaine and so to saue our brother from destruction Mat. 18.15 Gal. 6.1 Iames. 5.19.20 ver Quest 99 Now let me heare what should moue vs to performe this dutie Ans First 1. Motiue to admonition Leu. 19.7 we must euer remember what the Lord saith in his Law hee that performeth not this dutie to his brother he doth hate his brother in his heart and next adde the words of the Euangelist Saint Iohn â— Iohn 3.15 whosoeuer hateth his brother is a manslayer and yee know that no manslayer hath eternall life abiding in him and againe he that hateth his brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darkenesse hath blinded his eyes 1. Iohn 2.11 And againe 1. Iohn 3.14 we know that we are translated from death to life because we loue the brethren he that loueth not his brother abideth in death Secondly 2. Motiue Leu. 19.7 we must remember also what the Lords second motiue is in his Law if we reproue not our brother he shall perish in his sinne for his sinne resteth vpon him and will grow by degrees deceitfully hardning his heart and if his heart bee hardened it proues malicious and more euill by custome and then becomes an vnbeleeuing heart and so in time hee shall fall away from the liuing God Heb. 3.12.13 Sinne by degrees growes more dangerously then a gangrene or a leprosie 3. Motiue Thirdly where this dutie is rightly performed it is a speciall marke of the spirit of grace and sanctification to rest on that man Iohn 16.8 for wheresoeuer hee abideth he reproueth the world of sinne of righteousnesse and of iudgement 4. Motiue Fourthly wee must helpe our brothers Asse being fallen and lying vnder his burthen Exod. 23.5 much more our brother lying in danger vnder any sinne and we must set the blinde man in his way Leu. 19.14 5. Motiue Fiftly the person offending is blinde and knoweth not his offence or hee knoweth it but considereth it not or if hee consider it hee thinkes no man noteth it or is offended or if any bee offended hee thinks it but a light offence Therefore we see christian reproofe is a most needfull phisicke for strong and weake continually Quest 110. What is the second branch of obedience commanded in the third Law 1. The commendation of an oath Ans A lawfull and religious oath is here commended as may appeare by sundry arguments First it is a part of Gods seruice Deut. 6.13 Secondly it is the meanes which God hath appointed to end controuersies before the publike Magistrate for the due execution of iustice Ex. 22.10 Heb. 6.16 Thirdly it is one of the signes of the conuersion of the Gentiles Esay 19.18 and 65.16 Fourthly the practise of holy men first publikely Dauid and the Elders in Hebron 2. Sam. 5.3 Ioshua puts Achan to his oath or confession before the Lord. Iosh 7.18.19 Abraham 14.22 to the king of Sodom Isaac to Abimelech Gen. 26.31 Booz to Ruth in mariage Ruth 3.13 Secondly priuately Ionathan and Dauid 1. Sam. 20.11 Iocob and Laban Gen. 31.53 Obediah to Elias 1. King 18.10 What an oath is Secondly this may bee the description of an oath allowed by the Scriptures An oath is an holy inuocation of God as the best witnesse of all truth and the reuenger of all such as prophane his name in calling him to testifie to an vntruth to end all controuersies for the clearing of the truth and for the defence of iustice and of Lawes specially in iudgement Heb. 6.16 Ier 4.2 Exod. 22.11.12.13 Rules to be obserued First Gods name must onely bee vsed in an oath and none of the creatures for that he alone sercheth the heart Secondly wee may neuer proceede to an oath but when all other testimonies and proofes doe faile vs. Thirdly hee that sweareth must know the truth perfectly and not offer himselfe to it rashly but beeing called in iudgement for the defence of iustice For hee that sweareth for defence of an vntruth maketh God a witnesse-bearer to a lye Hee that sweareth things vncertaine must haue an euill conscience Hee that sweareth things vnlawfull fayneth in God some contrary wills Hee that sweareth to things impossible by his impious dissembling if it be in knowledge doth mocke the Lord therefore Ieremie saith wee must swere in veritie not falsely in iudgement not rashly in righteousnesse not to peruert iustice Fourthly it is great impietie to accept of the oath of such men in iudgement for the ending of controuersies and the defence of truth and iustice which feare not an oath but continually prophane the most holy name of God Thirdly they say that an oath is eyther voluntary and priuate or necessarie and publike Againe that an oath is either first assertorie affirming or assuring any thing of the time past or of the time present or secondly promissorie of the future time Fourthly the forme of an oath 4. Forme of an oath that it is a calling vpon God to witnesse of the sinceritie of our hearts in our words and actions may appeare by this Scriptures Rom. 9.1 I speak the truth and lye not my conscience bearing me witnesse in the holy Ghost Phillip 1.8 God is my record how I long after you all from the very heart roote in Iesus Christ 1. Thes 2 ver 5. neyther did wee euer vse flattering words as yee know nor coloured couetousnesse God is record Of this kinde are all oathes in admission to magistracy in ordination and calling to the ministrie to serue in a campe c. Wherefore in an oath we are euer to respect carefully three things first the matter secondly the forme thirdly the end First the matter that it bee waightie cleare Secondly the forme that it bee allowed of God Thirdly the end the glory of God in the ending of controuersies to the glory of God Fiftly it is here doubted whether all oathes be to be kept abeit the forme of our oath bee not lawfull yet if the matter bee true iust and cleare it is a sinne to breake it as Labans oath to Iacob or any Papist swearing by Masse c. The rabbines of Ierusalem were of contrary iudgement Mat. 23.16 Rules for the keeping of an oath are these First wee may not keepe or obserue our oath when a thing is become impossible which was possible when wee did sweare as he that sweareth perpetuall chastitie thinking hee shall be able to performe it yet afterward through continuall burning findeth the contrary hee is not bound to performe that oath Secondly if the matter faile whatsoeuer the forme is it may not be kept
faith and vnfained repentance Gal. 3. Ans By preaching Christ and his Gospell vnto them that is by preaching their euerlasting freedome and deliuerance by the mediator Iesus Christ the true seede of the woman which is here promised should bruse the serpents head For as the woman alone was the first organ of the Diuell to bring in sinne to Adam and her owne euerlasting perdition with all their posteritie so the woman without the meanes of man became the organ of the holy Ghost to saue her selfe and the man with all their posteritie Where wee may note how true repentance is an effect of the spirit proceeding from faith and the Gospell First the Gospell of Christ is manifested to the sinner then some generall faith and grace to receiue it is wrought in the heart by the holy Ghost then followes a true * Mat. 5.2.3.4.5.6 Psal 31.5 humiliation a Psal 51. contrition and confession and so the pardon of sinne is sealed b Eph. 1.14 by the spirit of adoption Quest 22. And how did the Lord proceede with our first Parents after their repentance and true humiliation before him Ans Hee tels them that now hauing escaped the second death they must for their further humiliation beare and suffer many temporall chasticements in this life because of the great pride and corruption which is now by this rebellion and fall setled in them The woman should haue many sorrowes but specially in the concepion bearing birth and education of children The man many griefes and afflictions in this life and both in his ordinarie calling and in the end be turned to dust vnto the day of the resurrection Quest 23. What vse learne we here to make of our afflictions Ans First in them and by them to bee truely humbled assuring our selues they bee good for vs and proceed from our fathers loue Secondly euer to acknowledge that when we be afflicted it is Gods inspeakable goodnesse that they be temporall here and not according to our deserts eternall in hell The afflictions of this life to the Godly are but gentle crosses but curses to the wicked Thirdly In all thine afflictions remember thou art but as it were a little galled in the heele but Sathan brused in his head and that the God of peace will not leaue vs till hee beate him vnder our feet Rom. 16. Fourthly in the view and consideration of the frame of heauen and earth to remember how sinne is the cause of all confusion and euill on earth and the cause that heauen and earth haue lost their first glory and beautie Quest 24. What meanes the Lord by casting them forth out of that Paradise fensing the place with Angels and a fiery sword An. He meanes not that if they could find the tree of life the fruit of it might restore them to their former state for no Symbole can or could euer confer any such geare but the Lord knowing how prone wee bee by nature to hypocrisie and superstition to seeke vnto the creatures and to forget the creator hee willeth him hence forth to depend vpon his word and prouidence and to liue by faith in the Sonne of God not to trust any lying spirits any more but to waite onely on the liuing God and for this see more in maister Perkins on the Creede pag. 83. to 94. The third way to know the miserie of man without Christ by two speciall consequents of that apostacie the dominion of Sathan and sin in this present world Question 25. THus far shall suffice concerning this historie now let vs heare what may be said concerning the principal consequents effects of that apostacie Answere They are two which wee are specially to consider First the dominion of Sathan Ephe. 2. Chap. 2. the dominion of sinne Rom. 5. and both these are called Rom. 12.32 the state of vnbeleefe Quest 26. Tell me first what speciall arguments can you ground vpon the 2. Chapter to the Ephesians to demonstrate the miserie of man without Christ Ans The greatest part of this Chapter tendeth principally to that end one speciall conclusion touching this matter we haue in hand which may bee hence gathered is this Sathan and all wicked spirits our deadly enemies are of great strength and power to hurt vs Verse 1. working effectually by suggestion as a blasting contagious spirit or winde Vers in all the deformed and blinde Adams of this world hauing all men without exception in the Church and without in subiection before they bee quickned by the Gospell and holy spirit of Iesus Christ Ephe. 2.1.2.3.4.5 If here then wee would know what the deformed Adam or what the miserie of man without Christ is We haue the spirit of Christ answering vs What the deformed Adam is or the man without Christ hee is a man dead in sinnes and trespasses walking according to the course of this world after Sathan which spiritually and inuisibly worketh in him all rebellion and disobedience to the holy reuealed will of God causing him to dwell and delight in the lusts of the flesh and to follow and fulfill the will of the flesh and of the minde Quest 27. I pray you let vs heare some thing of Sathans power to hurt vs without Christ for that some feare him too much and some nothing at all Ans The power of Sathan and wicked spirits against vs may bee knowen and is manifested vnto vs in the Scripture by three speciall arguments first by their names secondly by their great knowledge and long experience in this world thirdly by their euill art and works which they haue wrought in all ages First the wicked spirits which fight against vs and which haue all vnbeleeuers in bondage are called by sundry significant names for our instruction in the olde and new Testament In the old Testament they are called by these names first the a 2. Cor. 11.3 Serpent because by the Serpent Sathan first deceiued man Secondly the wicked spirits are called b Shegnir in Leu 17.7 Goates and c Sheg in Deu. 32.17 Cowes because they did appeare vnto witches and Idolaters in this forme thirdly the name d Iob. 1 6. Zach. 3.2 3. Sathan which signifieth a deadly enemie fourthly they bee called lying e 1. King 22.22 Ioh. 8.43 Spirits because they teach lyes and fill men with errour fiftly spirits of f Hos 4.12 fornication of couetousnesse of ielousie of giddinesse of vncleannesse g Es 19.14 because these be their workes in vnbeleeuers Tibi nomina mille mille nocendi artes Luke 11.21 Ioh. 14.30.16.11 Heb. 2.14 In the New Testament ye haue these names First That Tempter Mat. 4. Secondly That euill one Mat. 13.16 Thirdly That enemie Mat. 13. ver 17. beecause hee is a speciall tempter the Father of all euill and our arch-enemie Fourthly that strong man armed beecasue hee keepeth such possession of vnbeleeuers Fiftly The Prince of this world and of death because the
friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
in prayer or by the inward grones of his heart when hee cannot so well expresse his greefe in words before God Here I renounce the opinion of Papists touching intercession as being hereticall vncomfortable and condemned of God First for that the Saints departed who bee their mediators with Angels know not our particular wants and griefes Secondly for that hee that makes this intercession must bring something of his owne of price and value vnto God to procure the graunt of his request Thirdly it is a prerogatiue belonging onely to Christ to make request in his owne name and for his owne merits 1. Tim. 2.5 Iohn 15.16 Iohn 16.23 Es 63.16 Fourthly Scriptures neuer mention any other but contrarily Fiftly wee must pray to him in whom wee beleeue Rom. 10.14 wee beleeue onely in one God c. therefore we pray onely to one God Furthermore as touching his kingdome wee are well to consider what kingdome hee hath next what the administration of his kingdome is and how comfortable to the beleeuer First that hee is Lord and King ouer all in respect of creation as also of preseruation and prouidence it is manifest Col. 1.16.17 for by him were all things created in heauen and in earth c. And in him all things consist hee is the same also much more by right of redemption And his kingdome is eternall and spirituall respecting the very conscience hauing that onely absolute power to command and forbid to condemne and to absolue the soule and conscience This is testified Act. 2.36 Let all Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And to testifie this his excellency when Christ went vp to sit on his throne for the gouernement of his Church it is said hee gaue great gifts to his Church farre excelling the gifts of earthly princes in their coronation for it is said hee gaue his Church Apostles Prophets Pastors and teachers Ephe. 4.11.12 Now the end and vse of these guifts and benefites giuen by this great king is comfortable for there it is sayd that these were giuen for the collecting of his Church and the building of it This collection is a separation of the precious from the vile Ier. 15.19 and a translation of the Elect from the kingdome of darknes into the kingdome of light 1. Pet. 2.9.10.11 Eph. 2.2.3 by the ministracy dispensation of the word of reconciliation 2. Cor. 5.18 outwardly and the working of the holy * Luk. 11.13 Act. 16.9.6 Es 11.2.3.4.5 Act. 2.32.33 Ghost inwardly And this is the first part of Christs office in his kingdome Secondly Christ leads his precious people as a great generall doth his armie through the wildernesse of this world into his euerlasting Canaan And this hee doth also by the same meanes whereby hee called them his word and sacraments outwardly the mightie operation of his spirit inwardly And in this trauell hee doth exercise them as in Canaan with manifold afflictions and temptations in this life Psa 23. and yet defends them against the rage of all enemies first giuing them in their life time strength to suffer and to fight against all his enemies most mightily Phil. 1. 24. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake Chap. 4.13 I am able to doe all things through him which strengtheneth mee Rom. 8.36.37 For thy sake are wee killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things wee are more then Conquerous through him that loued vs. And in death it selfe he neuer forsakes them Rom. 8.38 39. but then makes an euerlasting separation betweene them and all their enemies Zac. 13. Luk. 16. Quest 48. Let me heare what you can say of the last Article concerning Christ which is this From thence hee shall come to iudge the quick and the dead Ans First I say this Article followes fitly after the former for confirmation of it for the excellency of his kingdome shall mightely and wonderfully appeare in the execution of iustice in the great day of the generall iudgement which shall bee in the last day of the world First to iudge or to giue Iudgement is the proper action and function of a Iudge in condemning or iustifying of any man In condemning by pronouncing him guilty of sin and therefore adiudging him to some punishment for his sinne in Iustifying by pronouncing him iust or acquiting him of sinne and so freeing him from the punishment of sin I say then the meaning of this Article is this I beleeue that Iesus Christ doth not onely now exercise his kingly office in heauen as is afore shewed but shal also triumphantly descend from the right hand of his father in a visible forme and corporall presence to iudge all men that shall be found at his comming aliue or dead Now to proceed in order to speake of this great iudgement these poynts must bee considered first by what arguments it may appeare that there shall be a generall iudgement Secondly what the forme and manner thereof shall bee Thirdly how this argument serues to comfort vs and to humble vs. First that there shall bee an vniuersall Iudgement may appeare thus against cauellers that denie it 2. Pet. 3.3 First the Scriptures are most euident for this Psal 50.1 The God of Gods hath spoken See Mat 25.31 Luke 8.17 Iohn 12.48 Iud. 14.15 Luk. 21.28 2. Tim. 4.1.7.8 Ioh. 5.22.27 and called all the earth from the rising of the Sunne to the setting of the same our God shall come and shall not keepe silence Heb. 9.27 It is appointed vnto men that they shall once dye and after that commeth the Iudgement Secondly Christ promiseth his comming to Iudgement by himselfe Math. 25.31 and by his Apostle 1. Thesso 4.16 Thirdly for that hee hath charged vs to wayte for his comming Luke 21.28 Rom. 8.23 Eph. 1.14 and for the redemption of our bodies Luke 21.28 Fourthly for that the iustice and mercy of God requires this to punish the wicked and to crowne the Godly which wee see is not in this life present therefore there is a speciall day and time appointed with God for it Fiftly for that the Lord hath often forewarned the world of this First by pronouncing the sentence of death against sinne euen before the fall Gen. 2.17 Secondly by repeating the same sentence in his Law Deut. 27.26 Thirdly by the euidence of conscience citing as it were men to appeare at a time appointed before the great Iudge Ro. 2.15.16 Fourthly by his iudgements particular on Sodome and Gomorah on Egipt on Ierusalem and all the Iewes and generally on the world in the deluge Sixtly by signes prognosticating his comming and these bee of two sorts first before his comming secondly in his comming The signes beefore his comming are either first long before his comming or secondly not long before Signes
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
should bee omitted which may bee gathered out of the word of God therefore I say that wee shall know one another more inwardly more outwardly more truely and more comfortably then euer wee did in the world and that I will manifest foure wayes First wee shall know God as hath beene prooued and the knowledge wee shall haue of God shall bee more then all the knowledge that euer wee conceiued of men so then if the ioyes of heauen by the direction of Angels or through the knowledge of the Gospell which wee haue attained vnto in this present world and doe carry with vs out of the vvorld through the goodnes of the holy Ghost do shew vnto vs the person and things that we neuer saw or knew in this life then I beleeue much more that vve shall know againe fathers mothers brethren sisters vvife husband children and friends vvhom vve did know and vvith vvhom vvee did conuerse in this present vvorld for in nothing must our knowledge bee empared but bettered in all things and as society is not comfortable vvithout familiar acquaintance God forbid that any man should thinke this to bee vvanting in the heauenly estate yea as there are places in heauen as vvell as in earth God hath sorted and placed kindred and countries together and this made Dauid to say speaking of his child 2. Sam. 13. I shall goe to him and hee shall not come to mee vvhereby hee meant his owne death and ascending into heauen vvhither his little infant was gone before Secondly we shall know one another at the last day and after the resurrection beecause vvee shall know those holy men which were neuer knowen to vs in this world for if Saint Peter Saint Iohn and Saint Iames did know Moses and Elias at the transfiguration of Christ which were dead at the least sixe hundred yeares before their time and if the iust men which rose againe at the death and resurrection of Christ and appeared to many in the holy citie after their resurrection were knowen to their friends and acquaintance then I conclude that we shall know one another confer one vvith another and also them whom vvee neuer knew in this world and not by face onely or in progresse of time one after another but also by name and sodainely so as we shall be able to say this vvas Dauid this was Saint Peter this was holy Abraham this the widdow of Sareptha this the good sonne of Ieroboam this my father this my sonne this my vvife this my pastour and occasioner of my saluation And therefore if this delight thee good Christian reader then I beseech thee lay hold on thy saluation and that if thou recouer in thy next life thy lost fame goods health members dignitie and quietnesse doe not thinke that thou shalt loose thy acquaintance for euer and euer or that heauens ioyes do not stand in societie and mutuall conference and comforts one with another Thirdly I am confirmed in this opinion because in the parable of Diues and Lazarus the rich man in torments is said to know Abraham and Lazarus and Abraham to know him in hell fire Now then if the damned know those that are saued and if Abraham knew him that was damned being a Iewe and of his owne posterity borne long after his death because hee calleth him sonne then I know that the glorified shall know more and that they shall see the wicked plagued before their eyes to the increase of their ioy for it is a true saying Et memoria culpa visio infernalis damnarum poenae ad laetitiam facient that is both the remembrance of their owne sinne and the sight of the hellish punishment inflicted vpon the damned shall helpe forward their pleasures Fourthly and lastly the end of saluation is the perfection of all the ioy that euer entered into the heart of man and an addition of that which neuer entered For that saith the Apostle which neuer entered into the heart of man hath God prepared for the Elect but this affection is common in the hearts of men to desire the sight knowledge and conference with their friends yea euery man prayeth at his departure from his acquaintance farewell and if wee meete not on earth God send vs to meete in heauen which by a long continued tradition from the father to the sonne by an auncient and true perswasion of their heauenly coniunction amitie and familiaritie to bee renued and continued for euermore at the renuing and resurrection of the flesh And indeede this word Life vvhereupon wee entreat doth iustifie so much without enforcement for is it not true that life is maintained by friends familiaritie and acquaintance not onely by encreasing our new friends but by keeping our old and therefore heauen cannot want this happinesse but that therein the mother shall know the infant and child of her wombe and the scholler his master vvhich brought him to heauen Oh therefore sit downe vvith thy selfe vvhosoeuer thou be that hearest or readest this and remember all thy friends that be dead and with the Lord yea all the innumerable troupes of iust and perfect men compare them with those that now thou hast liuing and compare also their inequall estates and thou shalt finde them aboue innumerable these a few those glorified these humbled those able to preuaile with God these scarce able to get the fauor of men those passed through the worlds dangers miseries and enormities without perishing these sayling in the middest of perils and therefore ready to bee ouerturned and in hazard of destruction and in a word those despising all earthly kingdomes because they are enriched with greater matters these carking and caring moyling and labouring for a litle corner in this life Therefore hast thee hast thee to bee prepared for that societie the Lord tarrieth thy prouision and amendement the end of thy race is set and appointed so soone as thou hast finished thy labour thou shalt come to thy iourneyes end and therefore desire to bee loosed and to be with Christ and all his members Another propertie of the life to come is the perfection of loue which shall bee in all his seruants for then they shall loue God more then themselues that is perfectly and without measure now this loue of God is stronger then all the affections of man for by this loue they loue one another more then euer themselues as much as euer and God more then themselues and one another For this cause the loue of God neuer dyeth for faith and hope decrease and decay and there shall bee a time when there shall bee no vse either of faith or hope but loue shall encrase and continue for euermore wherof Saint Augustine writing vpon the 37. Psalme saith thus Quae erunt autem ò amator dei delitiae tuae O louer of God what shall bee thy delights when all shall be delighted in the multitude of peace thy gold shall bee peace thy siluer shall bee peace thy