as any ship without mast or sterne in the middest of the sea from hauen surely therefore I will vnload my euill wares and goe vnto the holy word of God that I may buy more without monie that I may search for wisedome as for treasure and for knowledge aboue precious stones O my soule thou hast too long dwelt among these rocks of offence and vnprofitable friends therefore yet at the last sit downe at the feete of this mountaine bee not afraid of the voice of God hee that harkneth to him hath chosen the better part which shall neuer bee taken from him The third Law Thou shalt not take the name of the Lord thy God in vaine Exod. 20.7 for the Lord will not hold him * Or Impunem guiltlesse that taketh his name in vaine Question 86. Scope NOw Let vs heare first what the scope and summe is of this Law Answere The scope and principall purpose of Gods spirit in this Law is that we haue the excellent Maiestie and name of Iehoua in most high and honourable estimation with vs. The true worshipper beeing taught to worship Iehoua alone and in that forme and manner hee hath prescribed here hee is straitlie charged to thinke and speake of Iehoua with most high reuerence as in the first petition of the Lords prayer our first request and desire must bee that God would giue vs a most religious and tender care of his glory that his name might bee euer hallowed and no way dishonoured by vs. Quest 87. Proceede to shew what the parts are of this Law and what is the sense and meaning of the words Part â— Ans This precept hath two parts First the Law it selfe Thou shalt not take the name of the Lord thy God in vaine Secondly the confirmation of the Law for the Lord will not hold him guiltlesse that taketh his name in vaine The sence and meaning of the words is this Name First by the word name is ment here any title or attribute of God whereby he is knowne and discerned from the creatures We cannot say properly that God hath a name because plurality for which cause names are vsed falleth not into the single and vndiuided nature of God This word hath these acceptions and significations in Scripture First it is taken for God himselfe Psal 116. ver 13. Secondly it is vsed to signifie the properties and speciall attributes of God properties as strong almightie Exod. 6.2.3 15.3 Ielous Exod. 34.14 Attributes as mercie iustice power and goodnesse Thirdly it signifieth our affiance and trust in God Micah 4.5 Wee will walke in the name of the Lord our God for euer Fourthly for his holy misteries the Word and Sacraments Mat. 28.19 Act. 9.15.16 Fiftly for all the holy worship of God and of Christ as Act. 21.13 I am readie to dye at Ierusalem for the name of the Lord Iesus Sixtly it is vsed for Gods holy will and commandement Deut. 18.19 1. Sam. 17.45 Seauenthly for the glorie of God as Psal 8.1 O Lord how excellent is thy name in all the world which hast set thy glory aboue the heauens Take or assume that is a metaphor taken from precious things which may not bee touched with polluted hands as if hee had said vse not thinke not speake not of my name but with feare and reuerence with care and conscience In vaine that is without iust and good cause and respect Think not of God vnreuerently speak not rashly falsely hipocritically c. Heb. Io linke non expiabit none of the commandements hath these words Maister Caluins sweete words of this Law Labour with all thy minde and thoughts with all thine hart and affections in by all thy words and works to glorifie the name of God For the Lord will not hold him guiltlesse A metonymie for the Lord will not leaue him vnpunished and Saint Iames saith here the meaning is least yee fall into the Lords iudgement or condemnation chap. 5.12 First generally concerning this Law we be here charged so to order our selues in our mindes and tongues that wee neither thinke nor speake any thing of God himselfe or his misteries but reuerently and with much sobrietie that in waying his works wee conceiue nothing but honourably towards him that whatsoeuer our mind conceiueth of him whatsoeuer our tongue vttereth it may agree with his excellencie and with the sacred maiestie of his name and so may serue fitly to set forth his praise and glory that wee neuer rashly or vnreuerently thinke or speake of his holy word and misteries or abuse them to ambition couetousnesse or vainly to seeke our owne praise and glory but that as they beare the dignitie of his name imprinted in them so they may keepe their honour and estimation among vs lastly that wee neuer carpe against nor speake euill of his works as wicked men are wont reprochfully to iest and scorne at them but that whatsoeuer wee heare or see done by him we report it with words to the praise of his wisedome greatnesse and goodnesse Quest 88. Let vs proceed as in the two former Lawes first to consider by what speciall sinnes and vices Gods name is prophaned next by what vertues and good works it is honoured Ans Here first the Lord condemns all the idle and common oathes whereby his name is rashly and vainly abused and prophaned among men quite contrary to this Law and to his great charge Mat. 5.33.37 Iames. 5.12 Three kinds of oathes with vs Of these vaine and common oathes there are three sorts First the impious and terrible swearing by the essentiall names of God Secondly ciuill oathes by the creatures Thirdly superstitious oathes The first kinde are these common among the prophane Sonnes of Beliall in all nations to sweare by God by the Lord by Iesus by Christ by his blood by his bones by his wounds by his death by his life 2. Ciuil oathes Of this kinde were those oathes among the Iewes by my head by the earth by the heauens Mat. 5.33 34 35 The second kinde of vaine oathes among blinde people are these and such like By my soule by this bread by this drink by this monie by this light I see by these ten bloody bones by this good day And many more such like inuentions of Diuells in Papisme and Paganisme and these for distinction sake wee may call ciuill oathes for that they passe as freely as any ciuill speach without check of man or conscience among this kinde of people 3. Superstition The third kinde of oathes sauors altogether of that superstition where it was first borne and bred of this kinde are these specialls following By the Masse by the Rode by my faith by my truth by Saint Anne by Saint Iohn by Saint Mary by the will of God by my holidome by this booke by the foure Euangelists Against this kinde wee haue a speciall charge by the holy Ghost Iosh 23.7 Keepe no companie with
these nations neither make mention of the name of their Gods nor cause to sweare by them neither serue them nor bow vnto them but stick fast vnto the Lord your God And Zephaniah 1.5 I will root of the remnant of Baal and them that sweare by the Lord and sweare by Malcham Psal 16. Quest 89. What can you say against this common practise of swearing Ans First wee say it is the charge of our Lord and master Iesus Christ interpreting this Law purposelie against the false glosse of the Iewish rabbines Mat. 5. that wee sweare not at all by the creatures nor rashlie and without iust cause by the Creator and that if wee passe yea and nay a simple deniall or affirmation whatsoeuer is more in our ordinarie speach in anger or mirth in contracts or conference proceeds from Sathan Secondlie the spirit of Christ in other Scriptures warnes often against this sinne Iames. 5.12 By Saint Iames hee assureth vs these sinnes are bound vp vnder wrath and condemnation and he chargeth vs to haue a most speciall regard against swearing By the Preacher Chap. 9.2 hee makes these two flat contrarie to sweare vainelie and to feare an oath The Turks sweare not but beâ—ng occasioned by great necessity If there bee any idle swearer among theÌ„ hee is not admitted for any place of gouernement of what conditioÌ„ soeuer he be in coÌ„mon wealth Guliel Tripoli by the Prophet Ier. 12.16 hee crieth against false Prophets which taught the people to sweare by Baal and Chap 5.7 against the whole Church for this sinne saying How should I spare thee for this thy children haue forsaken mee and sworne by them that are no Gods And by his lawes Deut. 28.58 Leu. 24.14.15 In the blinde time of Poperie in this land King Henry 5. made these good orders against this sinne If a Duke did sweare hee paid the poore fortie shillings If a Lord or Baron twentie shillings If a Knight or Esquier he paid tenne shillings If a Yeoman fortie pence If a page he was beaten naked with a whip Thirdlie I say that to sweare is to call him or that wee sweare by as a witnesse of the truth of our speech and action and to plague vs if we forsweare for our periurie Now the Lord alone is the searcher of all hearts and can alone finde out and reuenge periurie therefore is hee greatly dishonored and blasphemed when wee ascribe this power and honour to the creatures Now neither gouernours nor Prelates nor preachers feare any kind of oath Conci Carth. 4. ca. 16. Si clericus iurauerit excoÌ„muniretur et deponatur Lastly by the testimonie of the good martyr of God master Hooper hee speaketh in these words if common swearers be suffered to sweare without punishment the sin is so abhominable that assuredly the Maiestrates and whole common wealth are like in time to smart for it Such as honour God shall bee honoured and such as despise him shall bee dishonoured 1. Sam. 2.30 Quest 90. What is the second sinne here condemned Periurie Ans Periurie or forswearing and this sinne Gods holie veritie describes to bee the abuse or prophanation of the name of God for the confirmation of a lie Leu. 19.12 Mat. 5.33 This sinner will either make the Lord blind and weake and easie to bee deceiued or to testifie and approue an vntruth Iosh 7.9 For this cause Achan is warned by Ioshua beefore his death to giue glorie vnto God in the confession of the truth and not by periurie and wicked swearing to stane his holie name with a lye How many sins in periury In the sinne of periurie I find these foule and grose sinnes bred as in a monstrous bellie the first is a lie which is a false speech vttered purposely to deceiue and this proceedes from the Diuell Iohn 8.44 The second sinne here is an impious inuocation of God to testifie and approue a lie The third euill in periurie is a prophane contempt of Gods threatning wherein he auoucheth that hee will fearfully plague all periured persons Lastlie this sinner is a great plague to the common wealth and all humaine societies for what contracts and bands of loue can there bee among men where faith and truth are buried for a holy oath which this sinner prophaneth and scorneth is the last refuge among gods people to end all controuersies Heb. 6.16 Arguments against periury More arguments against this great and fearefull sinne may bee these following First 1. Gods threatnings the spirit of God speaking in the Scriptures threatneth often these men saying by his Prophet Zachr 5.3.4 The curse of the Lord of hostes shall enter into the house of the theefe and into the house of him that falsely sweareth by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and stones thereof And againe 1. Ch. 8.17 Let none of you imagine euill in his heart against his neighbour and loue no false oath And by his Prophet Dauid Psal 5.6 Thou shalt destroy them that speake lyes the Lord will abhor the bloody and deceitfull man Secondly 2. An example of Gods wrath for periurie hee plagueth this sinne in Dauids time with three yeeres famine on that land for that Ioshuas oath was not kept with the Gibeonites and when the seauen sonnes of Saul for violating that holy oath were executed it is said that God was appeased with the Land 2. Sam. 21.1.2.14 ver Thirdlie the very Gentiles did greatly abhorre this sinne 3. The Gentiles did abhor periurie as wee may see in the King of Babilon who put out the eies of Zedekiah for the breach of his oath made vnto him 2. Chron. 36.12.13 2. King 25.6 Fourthly the Christian Emperours cut of the tongues of periured persons and other nations puld them out at their necks Lastlie the Lords charge vnto these sinners was 5. The publike repentance of a periured person that they must testifie their humiliation to the Church as in that act of restitution by a publike confession with signes of their vnfained sorrow for this sin and they must prouide their sacrifice which must bee offered for them by the Priests with the prayers of the Church that God may bee reconciled with them in Iesus Christ Leu. 6.3 and 5. Chap. ver 4.5.6.7 Quest 91. What is the third sinne here condemned Ans In the third place wee may adde these sinnes Exorcismes adiurations by exorcismes and consecrations in the Popish Masse holy water coniurations and charmes in the profession and practise of witchcraft for by these the great name of God is greatly prophaned for coniurations and charmes can not bee practised without Scriptures Pater-nosters Aues and Creedes and such like good words First for exorcismes wee see in the practise of those stories Act. 19.13 the name of our Lord Iesus prophaned for Luke saith That certaine vagabond Iewes exorcistes tooke in hand to name ouer
forth thou murtherer and sonne of Belial And of Goliah it is said that hee cursed Dauid by his Gods 1. Sam. 17.43 This sinne is committed in sundry formes of diuellish imprecations in our times by Godlesse and vnbeleeuing people as these following and such like Sundrie forme of diuellish imprecations God damne me body and soule if this or that bee so The Lord confound mee body and soule If I did this thing I pray God I may neuer stirre from this place if I haue said or done this thing I pray God this bread may bee my last if I did so And against other men they send forth these and the like hellish speaches The Diuell take thee and such as thou art Goe thy way the Diuell goe with thee Obiect But holy men haue now and then desired a curse from God on their enemies as Elisha against the men of Bethell and their children for mocking him He cursed them in the name of the Lord and his curse tooke effect on them for fortie two children of the Idolatrous people were deuoured of Beares 2. King 2.24.25 And Dauid prayeth often against his enemies wishing many euils to fall vpon them Psal 69.22.23.24 and Noah pronounced a curse on his son Cham. Gen. 9.25 Ans The Answere is this first wee must note with what spirit and affection they doe so curse their enemies Secondly how their enemies are Gods enemies and the great enemies of his Church and so they respect not their owne priuate iniuries but Gods glory and the good of his Church Thirdly this they doe by the extraordinarie motion of the spirit Fourthly wee haue an expresse charge on the contrary to blesse and pray for our very enemies Mat. 5.44 and to curse and blaspheme no man Rom. 12.14 Tit. 3.2 Againe many men greatly feare the curses of the impious stand in great doubt how to answer them Learne of Dauid what to doe in this case First giue the wicked none occasion to curse thee or to blaspheme God for thy sinne Secondly answere him not but passe by him in silence Thirdly be well assured that God hath let Sathan loose by him stirs vp Shemei to curse thee for thy further humiliation Fourthly and lastly be well assured in thine heart that as the sparrow by fleeing and the swallow by fleeing escape so the curse that is causelesse shall not come Prou. 26.2 Quest 94. The Lord speakes vnto vs not onely by his word but also by his iudgements and by his workes and is not the prophane contempt and abuse of these here condemned Psal 19.1 Ans No doubt for all his works declare and set forth his power his prouidence greatnesse goodnesse wisedome iustice and mercie and so they manifest vnto men the excellencie of his name Psal 145.8.9.10 All thy workes praise thee O Lord and thy Saints blesse thee They shew the glory of thy kingdome and speake of thy power to cause his power to bee knowne to the sonnes of men and the glorious renowne of his kingdome Wee heare him in his word we see him in his works Psal 78.7.8 wee feele him in his iudgements wee tast him in his creatures euery day now to speake of any of these or to vse them without feeling without faith without reuerence without feare without thanksgiuing is a great prophanation of the holy name of God The second part of the third Law Quest 95. Wee haue heard what speciall sinnes God condemns in this Law now let vs heare what speciall duties hee doth commaund Ans First the Lord here requireth at our hands to reproue and correct and to punish all the former sinnes and sinners by whom his great name is dishonoured according to the power place and calling which the Lord hath giuen vs. If the Maiestrate do not correct and redresse these enormities in the common wealth 1. Sam. 2.23.24.25 if the ministers doe not rebuke these men sharply Tit. 1. Cha. ver 13. The cause of the comtempt of Magistrates and Ministers with all authority 2. Chap. ver 15. then doe they honor the wicked aboue the Lord. 2. Sam. 2.19 and they shall be dishonoured before the people For the truth of God abideth for euer Them that honour mee I will honour and they that despise mee shall be despised 1. Sam. 2.30 and the same is said against the Priests in Malach. 2.8.9 Yee caused many to stumble or fall against the Law yee haue broken the couenant of Leui saith the Lood of hosts Therefore haue I made you also to be despised and vile before all the people because ye kept not my wayes but haue beene partiall in the Law Quest 96. To passe ouer the duties of Maiestrates and Ministers I pray you let vs heare at large what you can say of the duties of all priuate men in priuate admonition and Christian reproofe See the booke of houshold gouernment Aug. Corpore stetisti animo fugisti fugisti quia tacuisti tacuisti quia timuisti nam fuga animae timor est and how they bee to proceede to priuate chasticement in families that the great name of God bee not blasphemed Ans It is very manifest that the Lord threatneth great wrath as against all sinnes so specially these grose sins wherby his great name is so dishonoured The priuate man must dye before God is guiltie of the same sinne which doth not reueale a blasphemie how much more the magistrate not punishing and the Minister not reprouing these sinners Leu. Chap. 5. ver 1. But to proceed to answere of this most christian dutie of priuate admoninion the first Law and great charge of God concerning it is written Leu. 19.17 Thou shalt not hate thy brother in thine heart but reproue thy neighbour freely or plainely and suffer him not to sinne or let not his sinne rest vpon him Here first consider and obserue the occasion of these words in the former verse immediately going beefore for there wee haue two Lawes the first is concerning our brothers good name that wee neuer impaire it by walking about marchandizing of tales against it The second is touching his life that wee neuer consent in any place or time to hurt the same Then hee addeth this law as apointing a speciall remedie and preseruatiue against all such euills In these words generally wee are to consider First the charge of God concerning this dutie where note first whom to reproue a brother no stranger secondly the forme freely and plainely Secondly the confirmation of the charge first to omit this dutie is an argument of deadly hatred thou shalt not hate him in thine heart secondly to omit this dutie is to leaue our brother in a most lamentable estate for so his sinne will rest vpon him or hee will lye and it may be die in his sinne First of the dutie here commaunded next of the motiues annexed to practise the same First of this dutie the spirit of God speaketh often giuing vs speciall rules
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine 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 Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
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
Paul the Corinths so in like manner the Hebrewes Heb. 5.11.12 it is very plaine they had beene well catechised and albeit they had suffered much for Christ Heb. 10.32.33 yet now they were become very dull haue need to bee well Catechised againe Sixtly so was Theophilus first instructed Luke 1.4 as appeareth in the originall Seauenthly the Church which followed immediately the Apostles continued the same methood and forme of doctrine for they had speciall men appointed to Catechize all Nouices and all Conuerts as that learned Origen was appointed in Alexandria by Demetrius Bishop there Againe it seemes they kept a true Register of their Catechized in their Churches For Eusebius lib. 6. cap. 7. 3. names three of them in one Chapter for speaking of their martyrdome hee saith 1. Heraclides that Heraclides was but once Catechized or entred in his Catechisme when he was martyred And Heron being well Catechised 2. Heron. he was but newly baptized when he was martyred 3. Rhais And Rhais was but in her Catechisme when shee was baptized in the fire And thus wee see how in elder ages the babes in Christ were carefully taught the first grounds of Religion and so being well grounded they were admitted by confirmation * Heb. 6.3.4.5 and laying on of hands to the Lords Supper and to communicate with the Church in other exercises of Religion Rom. 14.1 Tertul. de praescriptione Hereti ante sunt perfecti cathechumenoi quaÌ„ edocti The breach of this order Turtulian cryes out against it saying that with the Heriticks there was no care of this distinction They are men growne or perfect men with you saith he before they be any thing grouÌ„ded in the Catechisme I would this were no iust complaint against vs and our time The ages following kept the same course see August Tom. 4. de catechiz rudibus To. 6. serm ad catech Cyrils Catechisme Quest 11. But our people cannot abide to bee Catechised publikely nor know not how to Catechize their families priuately Ans The most part are enemies to their owne saluation they haue these and the like carnall obiections and excuses 1. Obiect They are ashamed so to be taught Answ They ought more to be ashamed of their ignorance 2. Ob. They haue no time to Catechise their families Ans God will not so be mocked first he hath commaunded his Sabboth for it and more also the euening morning and the noone time of the day Deut. 6.6 3. Ob. This strict order would scare away all seruants Ans Such seruants are better lost then found 4. Ob. They are too young as yet they will to morrow Ans If thou wilt not heare this day it may be thou shalt not the next day Heb. 3.15.16 Pro. 1.5 Ob. They are too old Ans The blinde doting sinner is still accursed albeit an hundred yeares old Esa 65.20 6. Ob. Our Fathers prospered without all this Preaching and Catechizing Ans The Pagans and vnbeleeuers best prosper in the world Psal 73.1.3.4 Iob. 21.8 And this was the old Idolaters complaint 7. Ob. Such as haue learned the Catechisme are as lewd as they were before Such as haue eyes can see better then the blinde Seruants are not accepted for their good meaning Ans The Seruant which knoweth his Masters will doth it not shall be beaten with many stripes 8. Ob. Wee meane as well as the best Ans Such as haue killed the Prophets thought they did God good seruice Iohn 16.2 wee must not goe by our owne good meaning Of the vvell formed Adam 2. Sunday or of man in his first excellencie in his creation when the beautifull Image of God shined in him Question 1. WHat is that most cheareth and comforteth thine heart both in life and death Answere That both in a 1. Cor. 6.19.20 soule and body whether I liue b Rom. 14.8 or dye I am not mine owne but I belong vnto my most faithfull Lord and Sauiour c 1 Cor. 3.23 Iesus Christ in whom I finde a full d Esa 53.2 1. Iohn 1.7 1. Pet. 1.23 redemption from all power of sinne Sathan e Gen. 3.15 Heb. 2.14 Col. 1.13 death and hell all which held me as captiue f Luke 1 71. before That the God of all grace and comfort hath of his owne free mercie called me by his Gospell out g 2. Th. 2.13.14 1. Pet. 2.9 of darkenesse into his meruailous light and sanctified h Eph. 1.13 Iude ver 1.2 me by his holy spirit to serue him and doth reserue me vnto Iesus Christ for euer that hath wrought this faith in mine heart Iohn 6.29 Quest 2. How many things must be knowne to attaine this assured consolation in life and death Ans Foure things First Adam constitutus what the excellencie was of the first Adam whom wee may for difference sake call the well formed Adam in communion with God and holy Angels Secondly how base and wretched man is by nature Adam destitutus The man without Christ AdaÌ„ restitutê° The man in Christ or of Adam after his fall whom we may call the deformed Adam or the man without Christ in communion with the Diuell and vncleane spirits Thirdly how blessed the man is which is restored to grace by faith in Christ and this man we may call the reformed Adam Fourthly how all the reformed Adams 1. Pet. 2.9 or all which haue put on Christ must striue to shew forth the vertues of him that hath called them out of darknesse into his maruailous light euer zealous in good * Adamus fidus gratus Tit. 2.11 works Quest 3. Now let me heare what arguments haue you to manifest the great excellency of the first Adam Ans The holy Ghost in the glorie of mans creation commends his excellencie by this which followeth Gen. 1.26 Psal 8. 92. Finis primus in intentione vlt. in actione First from the day and time of his creation he was created the sixt day after the creation of all creatures in heauen and earth as if the Lord had decreed to make him Lord of all the visible creatures in heauen and earth his most speciall instrument on the earth to set forth his glory Wherefore no doubt he was vnto God more deare then all the frame of heauen and earth Secondly from the prouident care of God for him before his creation for the Lord as a wise father purposing to aduance this Adam to the seat of the Empyre of all the world hee leaues nothing vnprouided beefore hand but settes all things in a most comely frame and order to serue him Est profatio patris ad filiuÌ„ Tertul. de resurrectione These words were not spoken to the creatures wanting reason nor to the Angels least they should be thought to be partakers of this glorie Thirdly from the great consultation of the holy Trinitie in his creation Let vs make man That creature which
was made with such consultation as no one celestiall body nor all the goodly things we see in heauen and earth had the like for their creation Gen. 1.6.14 must be of great excellencie but man alone was created with this consultation therefore was he of great excellencie Fourthly from the forme of his creation in our Image Man was made like none of the goodliest creatures but like the Lord himselfe not so much in the glorie beautie of his body no doubt as beautifull as the Sun Mat. 17. as in his soule spiritual substance which God breathed into him like the Angels and yet in the substance of the Soule he did not so much resemble God as in the graces gifts and qualities of the Soule as wisedome and knowledge Col. 3.10 righteousnes holines and truth Eph. 4.24 Dauid considering the excellencie that was in this Adam and that shall be in all the saints after the resurrection breaketh forth into that holy exclamation Psal 8.4.5 O what is man Fiftly from the state of his full restoring into his first excellencie after resurrection First for the bodies of the saints shal bee exceeding glorious Mat. 13.43 Dan. 12.2.3.4 Secondly likewise the soule adorned with all good graces Heb. 2.8 Psal 8.4.5 Thirdly the state immutable neuer to bee changed 2. Cor. 5.4 1. Cor. 15.53 Eph. 1.14 Fourthly brethren with Christ and heires annexed with him in one kingdome and house for euer Iohn 14.3.4 Rom. 8.17 Iohn 15.14 Fiftly Inspeakable glory Psal 8.4.5 This * Erat enim Adam animalis non spiritualis homo quales post resurectionem beneficio Christi euademus Danaeus Antiq. p. 27. 1. Cor. 15.44 August lib. 14 de ciui Dei cap. 11. glory I graunt excelleth the first but yet in this glasse we may behold the Image and picture of the first Adam Sixtly from his empire and dominion ouer all creatures vnder God hee that was first ordained of God the Lord and gouernour and chiefe commander ouer all creatures in the ayre on the earth and in the sea was of great excellencie and glory The first Adam was so ordained and this the Prophet remembreth in like manner Psal 8.6 Quest 4. Now shew briefely what reasons haue you of the creation of man in the last place the last day and what further vse haue you of this doctrine First I say that he might haue all good meanes of Gods prouidence to serue him and see Gods care loue towards him beefore his creation hereby our faith in God concerning his prouidence hath a comfortable confirmation for his loue and care to them which bee reformed in Christ is the same and not diminished hee is as carefull louing and as prouident now as then for he is not changed Secondly that by sight of the creatures which doe attend vpon vs wee might in them discerne our Creator the inuisible God Our sences looke how many they bee in number so many ladders they may bee euerie day Psal 19. for vs to clime vp to behold the wisedome greatnes and goodnesse of the Creator And so must we daily tast him and see him in the creatures Psal 34.8 Thirdly to stop the mouthes of all Atheists which blaspheme saying that man is as old as God himselfe wee see man is not so old as the poorest beast or worme on earth Fourthly least any should imagin that man created some of the creatures or at leastwise to haue beene of Gods counsell in the creation of them Fiftly to shew vnto man and vnto all ages the infinite wisedome power and goodnesse of Almightie God for if wee doe well consider the frame of heauen and earth and the creatures which are in them we should as it were thinke he had spent all his wisedome and power in the creation of them The Sunne alone how wonderfully is it made nothing can be hid from the heat therof Psal 19. But behold after the creation of al he makes man a worke far excelling all the former workes as the Fathers say The Cedar of Paradise the picture of heauen the glory of the earth the gouernour of the world and the Lords owne delight And therefore no Emperour on the earth had such pouision and such free vse and command ouer the creatures as he had The second part of the Catechisme Of the second state of man â— Sunday or of the deformed Adam the man without Christ or the state of rebellion and vnbeleefe Question 1. HOw shall we best know the miserable condicion of the man without Christ Answere We may not trust our owne wisedome sence and experience in this argument for these may deceiue vs we must be herein taught by the most holy truth of God reuealed in the Scriptures Quest 2. By what speciall arguments doth God in Scripture set beefore vs the misery of the deformed Adam or of that man which hath neuer put on Christ Ans By foure speciall arguments or most cleere and manifest demonstrations First by comparing the arguments of his present miserie and wants with those of his excellencie before specified Secondly by a diligent meditation and due consideration of the historie of mans apostacie Thirdly by obseruation of two most fearefull consequents of that apostacie in all vnbeleeuers in this life for all without Christ are shut vp in bondage vnder the dominion first of Sathan Eph. 2.1.2.3 secondly of sinne Rom. 5.21 6.12 Psal 19.18.19 Fourthly by the most holy righteous and royall Law of God Rom. 3.20 Rom. 7.7 Quest 3. Now compare the arguments of the miserie of an vnbeleeuer with those arguments we heard of the excellencie of the first man Ans First how deere the first man was vnto God it is most cleere by all the former arguments of his exellencie But now the case is quite altered for this second Adam or man without Christ is a very stranger and enemie vnto God Col. 1.21 the childe of wrath Eph. 2.3 and without Christ the childe of euerlasting perdicion he that is in this state is most deformed and most miserable euery man liuing without Christ is in this state therefore euery man liuing without Christ is most deformed and miserable Secondly Gen. 3.17 from the deformitie and curse which is vpon all creatures for the sinne of man wee heard before of Gods great loue to the first man in his prouidence in blessing and preparing the creatures to serue him Now in this contrarie state of man all things without Christ are accursed vncleane To euery man vnder wrath that is to all vnbeleeuers all things are vncleane and accursed Gen. 3.17 Tit. 1.15.16 Euery man without Christ is vnder wrath therefore to euery man without Christ all things are vncleane accursed Thirdly from the comparison of that first image of his excellencie with the second of his miserie for so the holy Ghost teacheth vs to obserue the glory of the one the deformitie of the other First as touching his bodily substance in the first
view of all their sinnes which apertaine to this apostacie or contumacie as the Apostle speaketh Rom. 5. Ans The first sinne is vnbeleefe shee begins in the first entrance into the conference to doubt of the truth of Gods holy word ver 2. Secondly to b 2. to cōtinue a conference with Sathan disputing against the knowen truth against our consciences continue conference with the arch-enemie of God blaspheming the Lord and oppugning his holy truth Thirdly c 3. Curiositie Curiositie they seeke after strange knowledge not contented with Gods holy word ver 5. Fourthly d 4. Pride Pride they desired greater glory and to haue some greater excellency or to bee like the Lord himselfe in glory ver 5. Fiftly e 5. Cōtumacie manifest rebelliō against knowledge conscience manifest Contumacie they proceede to the breach of his Law against their knowledge and conscience ver 6. Sixtly they f 6. To preferre Sathan or to beleeue lies reiect the truth preferre Sathan and his lies beefore God and his holy truth ve 6. Seuenthly they are g 7. vnthankfulnesse vnthankfull vnto God for the manifold and inspeakable pledges of his fauour and loue towards them Eightly they sinne * 8. Presumption presumptuously a When any childe of God falleth into any foule sin against God against his knowledge conscience as Dauid into adultry he falleth into many sins together presuming to bee so highly in Gods fauour that hee would not so afflict them for their transgression Ninthly and lastly after a full resolution in great presumption they proceed to the b 9. The practise of the treasō in committing the outward act practise of this high treason against God and did eate against Gods manifest charge of the forbidden fruite and so murthered themselues and their posteritie Quest 15. Now tell me what were the consequents of this c Verse 7. rebellion or contumacie as the Apostle speaketh of our first Parents Ans They beecame forthwith the children of wrath and of death By sinne they became subiect to all the euils of this life and the euerlasting curse of God after death So the Law speaketh Gen. Chap. 2.17 So the Apostle speaketh Rom. 5.12 So the euent speaketh by sundry effects as after shall appeare Quest 16. What is death Gen. 5. ver 7.8 Ans A separation from the comfortable presence grace loue and fauour of God both in this life and life to come a state contrary in all respects to that first state of his excellencie Quest 17. How many kindes of death are mentioned in Scripture 3. kinde euill Ans Foure first death in sin the forerunner and messenger of the second death Rom. 6.2 Ephe. 2.1 the state of all vnregenerate Secondly death vnto sinne Rom. 6.2 the state of the regenerate Thirdly the naturall death of the body called a dissolution 2 Tim. 4.6 Fourthly death eternall or the second death 2. Thes 1.9 Reuel 20.6 Gen 3.8.9.10 c. Quest 18. And were our first parents after their transgression subiect to these three kindes of death Ans Yea first they beecame dead in sinne as appeares from the 7. verse to the 19. by the effects of sinne in them their nakednesse their shame their deformitie their feare and trembling their hiding of themselues their couering of sin with all their might vtterly ignorant how to please God all which are markes of an eulll conscience or of a man dead in sinne Secondly for the naturall death or dissolution in the first death the decree is here manifested and recorded which was neuer yet repeated ver 19. Heb. 9.28 Thirdly they came also by sinne vnder the heauie curse of God for the second death against the which the Gospell concerning their mediator and redeemer Iesus Christ is preached vnto them Gen. 3.15 and Gal. 3.8 Quest 19. How doth the Lord preach the Gospell and offer the meanes of reconsiliation and repentance vnto our first Parents Ans First the Lord to awake them gaue them some visible signe of his presence verse 8. Secondly but when his presence did but amaze them he spake distinctly and called them in a speciall manner to accounts ver 9. Thirdly hee ript vp their hearts and set their sins in order beefore them Note the great goodnesse and patience of God in the conuersion of sinners verse 11. Psal 50. to driue them to the full confession of them by two questions or arguments as thus first who told thee of this nakednesse where there was none to tell thee or cause thee to sin but thy selfe Secondly I see by thy trembling thou hast broken my Law for where there is no feeling of sinne there is no contrition no confession no remission Quest 20. Where are now all the gifts of nature and free will How forward findeth the Lord our first Parents to repent them of their apostacie Ans Adam had no strength at all to reclaime himselfe nor to attend Gods voyce when God beganne to reclaime him to repentance as appeares by these arguments First like a man in a feuer cries onely of his heate so all his thoughts run vpon his nakednesse and shame Gen. 3. ver 10. vtterly vnmindeful of Gods free mercie that as yet hath kept him from hell and euerlasting perdicion Secondly hee seekes by all meanes to couer and lessen his sinne and regards not how iniurious hee is to God and man Faemina Verse 12. Contrary before Gen. 2.23 first to the woman This woman that is this foolish vaine woman is cause of my sinne secondly hee saith God gaue her and sent her to him as the cause of his ruine and destruction Verse 12. Note these degrees in an extorted and involuntary confession Thirdly hee comes to an extorted and confused confession I did eate that is I haue eaten indeed but as being seduced I wot not well how nor of what tree So the woman hid her sinne in like maner And thus doe all the sonnes of Adam when God in mercie sends them meanes of repentance a 1. Non feci first they denie stoutly that they haue sinned b 2. Feci quidē sed bene feci secōdly they ad impudently being vrged I haue done so indeed and haue I not well done c 3. Si male non multum male thirdly if their fact bee conuinced to bee a sinne they answere if it bee sinne it is not so hainous nor so great a sinne d 4 Non mala intentione fourthly and if yet they bee further vrged as touching the greatnesse of their sinne they say their purpose and intention was not so euill e 5. Aliena suatione fiftly and lastly if their intention and purpose bee manifested they confesse they haue sinned but being lured perswaded and occasioned by others but when a man seeketh sufferage by excuse hee misseth his pardon Quest 21. And how did the Lord proceed to worke in them a true
soften and quicken the dead hearts of men which lye a sleepe in this extreeme miserie and bondage All vnder the curse are vnder death and vnder the Prince of death Rom. 5.12.11.32 Heb. 2.14.15 All without Christ are vnder the curse Gal. 3.10 therefore all without Christ are vnder the Prince of death All vncleane people are in league and communion with vncleane spirits Mat. 12.13 All without Christ are vncleane Iob. 14.4 15.14.15 therefore all without Christ are in communion with vncleane spirits Quest 31. Now to conclude this point I pray you tell vs wherefore doth the Lord suffer Sathan thus to tyrannize and rage in this world Ans The Lord permits euill spirits in this world First for the manifestation of his great iustice and wrath vppon the vessels of wrath prepared to destruction Rom. 9. for these God plagues many waies in this life by wicked spirits Exod. 7.8.9 Chapters Secondly They are sent often to chasten and to humble Gods Children for the manifestation of his loue and mercie vpon the vessels of glory whom hee vouchsafeth to redeeme from this bondage by his Sonne Iesus Christ who sets them free to praise his mercie for euer Iohn 3.16 1. Iohn 3.8 Iohn 8.32.34 2. Cor. 12.4.5 Thirdly that we might euer consider and looke well to our standing in this world for that wee bee in warfare and in pilgrimage 1. Cor. 10 13. if we intend therefore to make our abiding here God will stir vp the instruments of his wrath to awaken vs let vs then stand fast and be watchfull Eph. 6.12.13 Quest 32. Now let vs heare what is the second great and generall euill which is common to all the posteritie of Adam before they be redeemed by grace in Iesus Christ Ans The second euill which followed the apostacie of Adam and hath possest all his progenie is originall sinne and the corruption of nature The regiment of sinne wherby all men liuing are come vnder the dominion of sinne and that saying of the Apostle Rom. 5.21 Sinne hath raigned vnto death is true of all the sonnes and daughters of Adam before grace raigne in them by righteousnesse vnto eternall life through Iesus Christ our Lord. That our naturall corruption is hereditarie and hath infected all Adams progenie is very euident by this Scripture Like as al debt binds the debtour to inprisonment wher there is no paymēt to the creditor so sin binds vs vnto death as to a prison when there is no satisfaction for sinne Rom. 5.12.13.14 Wherefore as by one man Sinne entred into the world and death by sinne and so death went ouer all men by him in whom all men haue sinned For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no law But death raigned from Adam to Moyses euen ouer them also that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come In these verses and the rest of the Chapter obserue well these comparisons First by Adam came sinne By Christ comes righteousnesse Secondly by sinne came death by righteousnesse comes life Thirdly Adams sinne went ouer all Christs righteousnes is imputed to all beleeuers Fourthly Death raignes ouer all Adams Sonnes before grace life is graunted freely to all the adopted Sonnes of God Quest 33. First I pray you tell mee what names giues the Scripture to this naturall corruption which the learned diuines call originall sinne Ans First it is called that Sinne. Rom. 5.12 that is the hereditarie euill Secondly That Sinne that dwelleth in vs. Rom. 7.17 for that no sinne so continueth in the beleeuer as this doth to the day of death therefore it is called Heb. 12.1 that Sinne that hangeth so fast on Thirdly The Law of the members because it hath all members and parts of our body at commaund before grace to obey it and to bee ruled by it as by a Law Rom. 7.23 Fourthly it is called often concupiscence or lust Rom. 7.7 Iames. 1.14.15 beecause it is the mother of all vncleane motions and lusts in vs. Fiftly The old man Rom. 6.6 so hee cals the whole masse of our corruption Sixtly the flesh beecause this rebellion so much appeares in the outward parts Gal. 5.17 Eph. 2.3 Quest 34. Many there are which denie that there is such a dangerous corruption in our nature for the Papists say it hath not the very nature of sin but is a froth and hath some appearance of sinne The Pelagions say there came no such sinne from Adam by generation or naturall propagation but by imitation the Anabaptists say that since Christs incarnation there was neuer any one borne in sinne Ans It is very cleere by the light of Gods word that there dwelleth in our nature a contagious infection which wee haue by propagation from our Parents These Scriptures yeelde a pregnant proofe which cannot bee gainesayd Moses saith Gen. 6.3.5 8.21 The imaginations of mans hart are euill from his youth here the Lord condemneth our very nature as euill assuring vs it hath a secret poyson in it Dauids testimonie Psal 51.7 Behold I was brought forth in iniquitie and in sinne did my mother conceiue mee Iob condemneth our nature as poysoned and infected when hee saith Chap. 14.4 15.14.15 Who can bring a cleane thing out of filthinesse or vncleane and againe What is man that he should be clean and he that is borne of a woman that he should be iust Paul saith our very nature is poisoned accursed when he saith wee are all by nature the children of wrath Ep. 2.3 Ro. 7.18 for I know that in mee that is in my flesh dwelleth no good thing Lastly this holy Apostle to the Romaines 5.12 sheweth plainely how sinne came into our nature by propagation and 7. Chapter how it dwels in our nature euen in the state of grace fighting against Gods Law and holy spirit in the regenerate during this present life Quest 35. Now describe this sinne plainly according to the Scriptures Definit Ans Originall sinne is that naturall corruption which is come into the world by the apostacie of our first parents deriued from them by natural propagation into all mankind infecting and poysoning all parts of men so as before grace and regeneration he hath no strength to moue or incline to any good but to euill onely and thereby also hee is subiect to the first and second death till hee bee freed by grace and faith in Iesus Christ Quest 36. The Apostle also addeth in the 5. Chapter to the Romaines ver 14. that death also raigneth is not this a third and euill consequent Ans There are many euils haue followed Adams fall and accompanied our corruption which we haue from him but these two before named are principally to be noted for they cause all the rest Death raignes beecause of that sinne which dwelleth in vs. These bee three terrible kings or Tyrants rather
that * That they may prolong thy daies thy daies may be prolonged vpon a That Land the Land which the Lord thy God shall giue thee Question 107. NOw wee bee come to the second Table tell me what is the princiall scope and summe of these Lawes following Answere First like as the first Table principally respecteth the seruice and worship of God so the second Table specially concerneth the preseruation of the Church and people of God and the good of the common wealth Secondly the summe of both our Lord Christ hath giuen vs. Mat. 22.37.38.39 Thou shalt loue the Lord thy God Rom. 13 8.9.10 with all thine heart with all thy soule and with all thy minde this is the first and the great commandement That is the breefe summe of the first Table And the second is like vnto this thou shalt loue thy neighbour as thy selfe This is the summe also of the second Table And these two Tables are not without cause said to be like the one the other first for that they proceed both from one Lord secondly for that both respect Gods worship and glorie the first immediately the second mediately Amor Dei amorem proximi generat thirdly for that the obedience of the one the other is inseparable the second respecting the first as the effect doth the cause fourthly for that the transgression and disobedience of both haue like punishments temporall and eternall Quest 108. Let mee heare what drift and parts and sense is of the fift Law Ans First the end of this Law is that with all reuerence and regard we preserue the dignitie and honor of our neighbour that is of all such as God hath set ouer vs as superiours and a religious care and gouernment of inferiours beeing well assured that where the duties of superiours and inferiours are neglected there can neither religion nor vertue nor any good thing prosper Secondly this Commandement hath two parts the one the Law it selfe where consider first who be to be honoured father mother that is all superiours secondly how and in what measure superiours must bee reuerenced Honour thirdly Sense who must honour children that is all inferiours the other confirmation that they may prolong thy dayes c. Honour by this word are vnderstood all duties of loue a Deut. 21.18 subiection b Leu. 20.9 reuerence feare and c Mat. 15.4 1. Tim. 5.17 thankfullnesse with all religious respect and regard for the preseruation of the dignitie and estimation of all such as are set ouer vs. Father and Mother By these words wee vnderstand first our naturall d Eph. 6.1 parents which haue beene the instruments of Gods prouidence to bring vs forth into the stage and theater of this life This gouernment and dignitie of parents is first to be respected first because we be bound hereunto by most bands of loue nature secondly because the gouernement of Parents is most auncient and the rule of all other gouernmēts thirdly because god would haue all superiors to beare the affection of Parents towards all their inferiours Secondly the Church is a speciall mother for vs on earth whose honour wee must tenderly respect for hee that despiseth her God reiecteth him and must account him as a Publican Mat. 18.17 Es 49.23 Gen 20.2 2. Kin. 5.13 Gen. 45.8 and wee vnderstand here Kings and Queens the nurcing fathers the nurcing mothers of gods Church and people Thirdly all Gouernours and such as beare rule for the good of the Church Fourthly all Gods true ministers and faithful teachers of Gods holy word 2. King 2.12 13. cha 14. 1. Cor. 4.15 Iob. 29.16 Fiftly all Gardinars to whom the wardship of children after the death of their parents is committed Sixtly the maisters and teachers of all arts liberall and mechanicall of all faculties needefull for the common wealth Seauenthly and lastly all the aged which as fathers can help vs with councell and experience Mother Shee may not bee neglected but all duties of honour done vnto her notwithstanding her weaknesse sex and all her infirmities beecause naturall corruption doth soone break forth into contempt and rebellion against the mother therefore the Lord hath made speciall mention of the mother in this Law Prou. 1.8 Eccle. 3.3.4 and 7.27 calling vs to a speciall reuerend regard of her often in his word Prou. 23.22 Obey thy father that hath begotten thee and despise not thy mother when she is old Now if we aske a reason wherefore all inferiours are thus bound of God to yeeld this honour to their superiours the cause is manifest The Lord himselfe doth inuest them with his honour they sit all ouer vs as Gods vicegerents and in euery one of them wee must euer consider that Gods blessed image is set before our eyes first in the naturall parents wee behold Gods tender affection towards vs secondly in the Princes and Rulers we finde a certaine image of the maiestie and glory of God thirdly in aged men ye haue the picture of Gods eternitie Fourthly in a wise man the image of Gods wisedome shineth before our eyes That they may prolong thy dayes Parents are said to prolong life because they be the instruments of Gods prouidence hereunto They may truely bee sayde vnder God to prolonge the life of their children first by their good education and instruction specially in Gods holy worship and seruice when they bee young secondly by their wise gouernement when they come to riper yeares thirdly by giuing them some lawfull calling and honest meanes for their maintenance when they come to age Fourthly by their continuall blessing of them and of all meanes for their good by recommending them continually vnto God in prayer Thy dayes on the Land which the Lord thy God giueth thee This is that speciall promise noted by the Apostle Iust I.C. lib. 2. cap. 8. ser 37. Eph. 6.1.2 and expounded thus That it may goe well with thee and that thou maist liue long on earth godly children haue the promises both of this life and of that which is to come 1. Tim. 4.8 and contrarilie the fearefull threatning of God is often verified of rebellious children Prou. 30.17 The eye that mocketh his father and despiseth the instructions of his mother let the Rauens of the valley pick it out and the young Eagles eat him Quest 108. This Commandement is affirmatiue rehearse the general duties or signes of honour and reuerence which all men are bound to yeeld to all superiours or common to all superiours Gen. 50.18 Ans They are these following First to rise vp and to stand before them when they sit Le. 19.32 Thou shalt rise vp before the hore head and honour the person of the old man and dread thy God I am the Lord. Secondly to rise vp to meete them when they draw neer This wee see in Abraham to the Angels whom hee receiued and reuerenced as most holy Fathers Gen. 18.2
Iewes payed deerely for this mocking and for crying his bloud bee vpon vs and our children for their children abide vnder the heauie wrath of almighty God for it vnto this day Seauenthly and lastly when the Lord Christ had made an end of all things and had giuen full satisfaction to his fathers iustice after all his wrastling with Sathan and sinners and after many passions in soule and body hee concludes all this wearisome fight with this prayer immediately before his death Father into thy hands I commend my spirit Luke 23.46 By his example hee teacheth vs to recommend our spirits to the father of spirits who can preserue any work so wel as the crafts-master shall not the faithfull Creator of soules doe this more carefully then man In great dangers we commit our Iewels to our best friends so do thou thy soule vnto Iesus Christ that thou maist say with Saint Paul 2. Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Quest 36. The passion of Christ is a mirrour of all vertues which are the more excellent for that they bee set before vs not in rules and doctrines but in his owne holy practise name some of them in order Ans The Prophet Esay names sixe vertues or speciall graces proper to Christ and communicate by him in some measure to all his members Chap. 11.2 The spirit first of Wisedome secondly of Iudgement thirdly of Councell fourthly of Fortitude fiftly of knowledge and sixtly of the feare of the Lord. First for Wisedome and Iudgement they bee two speciall graces differing as I take it in men on this manner The former is the generall comprehension or knowledge of things the latter is the experience of that knowledge in particular actions experience in other things will cleere this distinction Wee see in Phisick and other Arts many by much reading to haue obtained singular knowledge so that they thinke with themselues they could doe great matters yet when they come to haue the vse of their knowledge in some particular matters they are oftentimes to seeke and their knowledge for want of experience doth soone faile them Now for the Sonne of God hee was full of wisedome and spirituall vnderstanding and yet respecting his humanitie it is testified of him Luke 2.52 that hee increased in wisedome His wisdome did appeare in the whole work of our redemption in fore-seeing and fore-shewing to his Apostles all things which should happen and bee done to him by the Iewes Christs wisedome and iudgement in his passion assuring them that this was his fathers will manifested by the Prophets his singular iudgement is to bee seene in his preparation to that conflict with Sathan and sinners by meditation and praier in choosing so fitlie the time and place for his apprehension and in all his most apt and fit answeres to all questions and demands made vnto him Secondly for Counsell The Lord Christ was full of the spirit of Counsell for he was able to withstand and to answere all the counsell of hell and Sathan of Annas and Caiphas of Pilate and Herod against him hee was ready in all temptations to answere all doubts which the Prince of darknesse was able to obiect against him he was not doubtfull nor to seeke for councell in the whole worke nor in any part of the worke of our redemption The spirit of councell did appeare notably in him in all his arraignement and passion Thirdly the spirit of Fortitude was in him in a most rich measure for hee wrestled not in this action with flesh and bloud but incountered with spirituall powers and principalities euen with all the power of hell This is the strong Lion of the tribe of Iudah and the seede of the woman which in his great strength breakes the Serpents head Gen. 3.15 hee was so full of might that with one word speaking hee cast downe all that came to take him euen to the ground Fourthly hee was full of the spirit of Knowledge to discerne all his enemies and to discerne what was in them for so it is testified of him Iohn 18.4 Iesus knowing all things that should come vnto him c. Hee knew all their purposes desires persons places and all their designements Fiftly the Spirit of the feare of the Lord hee was also replenished with it as appeareth in all his seruice and obedience to his heauenly father for hee honoreth him in all his worke and faithfully performeth all that seruice in all respects for the which hee had sent him euer seeking his glory Ioh. 13.31 Now the Sonne of man is glorified and God is glorified in him Sixtly for humilitie The humilitie of Christ hee is the onely patterne that euer was on earth for this cause the Apostle willeth vs to carrie within vs the same minde that was in Christ Iesus that is the same spirit of humilitie for saith hee He being in the forme of God and thinking it no robberie to bee equall with God yet hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse The meeknes of Christ Seauenthly for the Spirit of Meekenesse hee was full of mildenesse and meekenesse in the whole course of his life as himselfe truely testifieth of himselfe Math. 11.28.29 Come vnto mee all yee that are wearie and laden and I will ease you take my yoke on you and learne of me that I am meeke and lowly of heart and ye shall finde rest vnto your soules This vertue did notablie appeare in his passion for the prophecie of Esay was accomplished in him He was oppressed and afflicted yet did hee not open his mouth For so wee finde it testified for when false witnesses vrged him and Caiphas yet hee was silent because hee was willing to die and saw there was no place to speake either for the * When to speake glory of God or the good of men Eightly as Saint Iames commends Iob for patience so much more may the Sonne of God bee recommended as a mirrour of patience to all the world Christs patiēce for hee was soft in his answeres and calme in all speeches to all his most bloudy enemies to Iudas betraying him with a kisse hee said Mat. 26.50 friend wherefore art thou come and to the high priests officers which smote him Iohn 18.23 If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Herod thought him a foole for his silence and patience whereby wee bee taught in all vniust railings and iniuries not to giue rebuke for rebuke but either to keepe silence or else to speake so much as shall bee for our iust defence Christs loue Ninthly hee was full of loue mercie and
lies bound hand and foote in a darke dungeon and the keeper sets open the prison doore takes off his irons and bids him come forth If hee refuse and and say hee is well may it not bee said hee is mad and who will pittie him in that case This is the state of all impenitents and contemners of the Gospell Secondly it is said also that then hee gaue gifts to his Church as Kings doe in their triumph and his gifts were these Apostles and Prophets and Euangelists for the first planting and founding of his Church Catholike Pastors and Teachers for the propagation of the same and for the gathering of his Elect to the worlds end If these were Christs principall blessings which Christ gaue his Church in his ascention and so richly and highly to bee accounted as being destinate and sent for so great a work as the building of the body of Christ which is his Church on earth Eph. 4.12 then they doe not beleeue rightly and truely the ascention of Christ that so basely and vilely esteeme the sacred ministry and preaching of the Gospell of Christ and the administration of his Sacraments as Atheists and Papists and all carnall Gospellers doe Thirdly like as our iustification is ascribed vnto his resurrection and merit of the same so our proceeding in grace and perseuerance may truely be attributed to his ascention to heauen and intercession there for vs. Ioh. 17. And like as he could neuer haue risen in that body wherein he was accursed for vs vnlesse he had been acquited and iustified from all our sinnes so much lesse could hee haue ascended into the highest heauens if hee had not beene pure from all our spots imputed vnto him his ascention is a cleere euidence of his righteousnesse Iohn 16.9.10 and consequently of our righteousnesse in him and by him for which these Articles are sweetly knit together for the confirmation of our faith touching our free iustification by Christ Rom 8.33.34 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and meketh request for vs. Wherefore euer remember to reiect the doctrine of Antichrist who teacheth that Christ by his death did mirit our iustification but wee once iustified doe further merit our saluation Whereas thou seest here not onely the beginning but also the continuance yea the accomplishment of the whole worke of our saluation in our vocation iustification sanctification and glorification is wholy and onely to be ascribed to the merit of Christ Fourthly wee receiue also by his ascention a confirmation touching our ascention into heauen for in beleeuing the one wee beleeue the other for the head and members must goe together Wee bee not now coldly to looke for heauen but by a liuely hope to possesse it for that we possesse it in our head already For this cause it is written Eph. 2.6 That God hath made vs to sit together in heauenly places in Christ Hee hath there a pledge for vs euen our flesh and we againe by his ascention haue receiued from him an heauenly pledge euen his spirit Iohn 6.7 I tell you the truth it is expedient for you that I goe away Eph. 1.13.14 for if I goe not away the Comforter will not come vnto you 2. Cor. 1.22 Hee hath sealed vs and giuen vs the earnest of our spirits in our hearts Duties following this particular faith are these First that our conuersation be in heauen where Christ is Phil. 3 10. Our hearts our thoughts our words our workes our whole conuersation must bee such as if we conuersed already with the Angels in the highest heauens Secondly if we beleeue we be possest of heauen in Christ wee must striue to enter into him with all holy contention of spirit vsing the meanes he hath appointed that wee may come vnto him with all the good speede wee can If wee be assured of this purchase made for vs by his bloud wee must passe through all dangers to come vnto him and vnto it and not contend to get in our selues but also endeuour to bring with vs all wee can specially all such as God by neere bands of loue hath knit vnto vs as our wines children c. prouiding as much as in vs lyeth that they may bee with vs heires together of the same grace of life 1. Pet. 3.7 Thirdly in all greuances of body and minde seeke to no meanes for ease but onely to the comforter and the meanes hee hath appointed and ordained in the word If thou beleeuest the ascention of Christ remember this was one end of his ascention to send downe the holy Ghost to worke more effectually and comfortably in the hearts of his Children And therefore endeuour in and by the word and Sacraments to bee comforted by him in all afflictions of this life Quest 46. Proceede on to the third degree of his exaltation doe you beleeue that hee sitteth at the right hand of God the Father almightie first explaine your meaning and proue this Article by the scripture Ans I doe so on this manner first for the sence of the words here set downe whereas it is sayd that he sitteth at the right hand of the Father I say here is a borrowed speech from Princes and Kings who set their cheefe Rulers by them and their best friends Mat. 20.21.22 1. King 2.19 Like as therefore men doe with others to whom they graunt or giue equall honour or that which is next to themselues they are wont to place them at their right hand and this they doe that they may testifie their great honour and loue vnto them so the Lord would haue vs to vnderstand that hee who hath neither right hand nor left hand for hee is infinite hath giuen vnto his Sonne very God and man such inspeakable glory and maiestie that hee sitteth now as on a throne of exceeding glory in the highest heauens executing the offices both of his kingdome and priesthood And whereas it is added The Father God Almightie here note the person of whom Christ God and man receiued all this aduancement and glory of his kingdome namely his Father to whom he is equall notwithstanding in respect of his person yet inferiour in respect of one nature Secondly for the vndoubted truth of this Article of my faith I finde it as all the former manifested to the Fathers as Psal 110.1 The Lord said vnto my Lord sit thou at my right hand that is raigne as king and rule as cheefe Lord so the best expositor testifieth 1. Cor. 15.25 * Luk. 24.26 Act. 5.31 Eph. 1.20 Phil. 2.9 vntill I make thine enemies thy foote-stoole The Lord sware and will not repent thou art a Priest for euer after the order of Melchisedech And this prophecie is accomplished as the Euangelists and Apostles haue testified for Saint Marke hee
of their former liues mispent and to conclude what doth not the feare of hell worke vpon them surely my heart dreadeth my minde fayleth to thinke vpon to heare to see to consider their wringing of hands their knocking of breasts their cryes filling heauen and earth and hell and my tongue and pen cannot expresse it but must rest with the saying There is no peace to the wicked saith the Lord. Quest 49. Now proceede to the comforts which arise by the expectation of the last iudgement Ans First what can bee more comfortable to good men then to consider and remember that the Lord hath appointed a day to iudge the world in righteousnesse When a man looketh vpon the sorrows and labours of Iacob the enemies of Dauid the imprisonment and martyrdome of the Prophets the shamefull death of Christ and ten of his Apostles the present glory of Turke and Pope disgracing and diriding true religion with the ostentation of multitude contumacie riches outward and visible prosperitie and with the persecution and effusion of the Martyrs blood besides what clearing of the guiltie and acquiting of malefactors and punishment of the innocent that one example of Christ and Barabas is most demonstratiue Why was Ioseph imprisoned Naboth killed Esay sawen asunder Paul beheaded Ignatius torne in peeces by wilde beastes Bishop Cranmer Ridley Latimer Hooper Farrar master Bradford Philpot and that most blessed victorious and constant martyr of Christ Richard Atkins who suffred at Rome Anno. 1588. hauing first of all his tongue cut out of his mouth and his hands likewise cut off was set naked from the middle vpward vpon a horse and so carried to execution two men going beside him with burning torches scorching his sides and being carried by the lodging of the Duke of Parma hee looked out of his window and cryed to the torch-bearers burne him burne him put your torches to the heretikes sides and they poore persons desiring to forbeare such cruelty hee with the stumpes of his armes inclosed the torches and kept them fast to his sides enduring without note of impatiencie the burning and bleeding of mouth sides and armes altogether oh whose harts doth not melt to thinke vpon much more to see such a crueltie surely were it not for this day of iudgement the wicked were blessed and the Godly accursed but there is an appoynted time of Ioseph his deliuerance and the king shall send and deliuer him Then shall not Noah bee mocked Moses bee afraid of Pharao Aaron of the idolatrous Israelites then shall Naboath haue his vineyard euery murdered and martyred person haue his life and fame againe euery empouerished and oppressed man by wrong haue his goods restored euery rauished virgin haue her reputation repayred and euery one afflicted in body or minde see and feele the end of all calamitie oh Lord when shall wee come and appeare before thy presence Let the world wherein dwelleth no goodnesse take the wings of the morning and fly away Euen so Lord Iesus come quickely and let there be no more time Secondly the person that shall bee Iudge namely Christ which was dead and sitteth on the right hand of God against whom and for whose sake both the wicked rage and the Godly endure and therefore it is said hee shall come viz. in the clouds which was enterred in the earth the sorrowes of the graue cannot hold him no nor the heauens when the later day commeth but he maketh his clouds his charriots his messengers flames of fire burning vp the world and rideth vpon the wings of the wind and commeth with the voices of Archangels trumpets Surgite mortui omnes venite ad iudiciū Arise O yee dead and let all men come to iudgement Oh how happy shall it bee that day with them which haue serued and kissed the Sonne and that can say for thy sake haue wee beene killed all the day long How shall hee recompence them that haue fed him how shall hee pay them that by almes deedes and holy workes haue lent vnto him how shall hee honour them that haue honoured him how shall he reuiue and comfort them that haue dyed or mourned for him and to conclude how shall hee not giue them ten thousand times more then all their euils amounted vnto in this present world Well O Christ We beleeue with Athanasius that thou shalt come to be our Iudge we therefore pray thee helpe thy Seruants whom thou hast redeemed with thy precious blood Come Lord Iesus come quickely and make them to bee numbred with thy Saints in glory euerlasting Quest 50. But concerning the estate of the Elect after the last iudgement you must shew the place where they shall raigne the priuiledges and prerogatiues where withall they shall bee endowed and other circumstances of necessary moment that wee may conceiue the meaning of Saint Paul when hee sayth I suppose that all the afflictions of this life are not worthie the glory that shall bee reuealed Ans First of all the place wherein they shall liue after the later day is in the heauens aboue the firmament Sunne Moone and Starres and not on the earth as the fonde Millenaries haue vntruely conceiued and this may appeare by many testimonies of the holy Ghost Lu. 12.32 Feare not little flocke it is your Fathers will to giue you a kingdome Mat. 25.34 Come yee blessed of my Father receiue the kingdome prepared for you before the beginning of the world Iohn 3.4 Except a man bee borne of water and the holy Ghost hee cannot enter into the kingdome of God 1. Pet. 1.3 Blessed be God euen the Father of our Lord Iesus Christ which according to his abundant mercy hath beegotten vs againe to a liuely hope by the resurrection of Iesus Christ from the dead 4. To an inheritance immortall and vndefiled and that fadeth not away reserued in heauen for vs. Iohn 17.24 Father I will that those which thou hast giuen me bee with mee euen where I am that they may behold my glory which thou hast giuen mee By all which and many more if it were needfull it is most cleere that they which shall be saued shall rest not vpon earth for that kingdome the Saints haue already and therefore neede no further promise thereof this also they haue among the wicked without any regeneration or new birth but that estate which they shall inherite after the later day cannot be attayned without a second birth The earth was not beefore the worlds beginning but the place kingdome and state which the Saints shall haue after iudgement shall be that wherein God was before the worlds creation and therefore an vncreated place and not the earth either that is or shall bee The inheritance whereunto wee are regenerated is immortall and layd vp in the heauens saith Saint Peter but is the earth now couered in the heauens and doth nothing appeare but a bare spectre phantasme and a shadow without any substance or if there be no earth nor world is there
all the workers of iniquitie shall bee for euer damned to hell The Prophet Esay also speaking of a second and renued estate of the Church alleadgeth such things as can neuer in mans reason bee applied to this world till it bee changed As Esa 11. ver 6. The Wolfe shall dwell with the Lambe and the Leopard shall lye with the Kidde And the Calfe the Lyon and the fat beasts together and the little Child shall lead them ver 7. And the Cow shall feede with the Beare their young ones shall lye together and the Lyon shall eat straw like the Bullocke ver 8. And the sucking child shall play vpon the hole of the Aspe and the weaned child shall put his hand vpon the nest of the Cockatrice ver 9. Then none shall hurt or destroy in the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea ver 10. And in that day the roote of Ishay which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious How can this eyther bee expounded of another estate then of this earth after the later day for till the later day I am sure this neuer was nor neuer will be Ans First of all the Prophet Dauid speaking in the forenamed Psalme of the generall estate of good and euill men as of two particular persons describeth by many comparisons the different ends and issues of one and other And I will shew you that it neuer entered into his head or that he dreamed of an earthly habitation after the later day but vnder the title of the lands inheritance of dwelling for euermore of possessing the earth hee meant according to the vse of all the Prophets the accomplishment of the Lords promises to his people Israell for the rooting out of the Philistines and other wicked people For so it pleased God to entise and draw vnto him that infant-church by worldly promises vntill they grew to bee more perfect by the reuelation of Iesus Christ Dauid Psalme 15.24 calleth the estate of saluation an ascending and inheriting the holy hill for whither the soule goeth after the first dissolution thether also shall the body ascend but I trust that there is no man in Christendome so paganlike minded that he date beleeue or once conceiue so much as a thought that the soules of men wander vpon the earth after their departure out of the body and if they doe let the Parable of the rich man and Lazarus confute them And surely the Prophet doth prophecie of the kingdome of Christ in this world before the later day for immediately before in the sixt verse hee speaketh of his incarnation in the flesh and ofspring of Ishai the father of Dauid and of his annointing by the holy Ghost wherby he should rule and gouerne his Church and immediately after he prophecieth the calling of the Iewes and their collection from the foure quarters of the world and that they shall raigne ouer the children of Ammon which they shall not after the later day and therefore that place of Scripture cannot bee applyed fitly to the state of the Elect after the later day But is an Allegorie of their peace after ther returne if so be they would cleaue to the Messias and not bee Infidels denying his person and not caring for all his promises otherwise for their faith and full confidence in God and for their affinitie with Christ in the flesh they should haue seene an end of all hostilitie in the world so that no more a man should striue with his brother nor beast with beast nor any of them against mankinde but all should bee obedient to men as to their Lord which was the estate of Adam in Paradise and this place of the Prophet Esay doth liuely set out vnto vs the louing condition of men and beasts one with other before the time that the Serpent beguiled our first parents And to returne to your first speech in your obiection that it would bee more comfortable to vs to bee righted in this world and here to raigne where we haue endured all misery I answer and say alas what ioy shall ther be to a soule which is fetched downe from heauen to dwell in the earth againe Would it haue beene any comfort for Ieroboam after he was king of Israel to haue gone back againe into Egipt and raigned there like a Lord and whether were it better to bee a king among Angels in heauen or to bee a commaunder and Lord among beasts of the earth Then I will conclude that as Abraham would not let Lazarus goe forth of his bosome into the world againe no not to preach repentance to sinners then much more shall not any of the Saints eyther in body or soule come againe after the later day to haue their owne particular glory vpon this earth refined So then it being cleare that wee shall goe immediately to heauen after the later day and not remaine here vpon earth for which cause those which shall be then aliue shall be taken vp into the ayre to meet with Christ I will conclude that this place of which wee neuer heard euill word ought to bee as the strongest motiue to straine and striue both body and soule for the attaining thereof For if Dauid had rather abide in the courts of the Lords house which was the temple at Ierusalem one day then in any other place a thousand surely one houre in heauen shall bee better then a thousand yeares of pleasure and glory heare vpon the earth For the sight of Christs glory in infirmitie I meane Peter and Iohn saw him transfigured in the mount Mat. 17. made them to forget themselues their wiues children meate drinke and returne home againe and to desire to dwell with Christ transfigured and Moses and Elias Much more therfore shall the sight of Christ in perfect glory and when wee also shall appeare with him in glory engender in vs ten thousand times more ioy and delight then we can haue in earth except heauen and all the hosts both of the Trinitie Angels and all Saints come downe from heauen for to dwell in the earth and therefore I firmely beleeue that wee shall bee in heauen and not vpon earth after the last iudgement Quest 55. Now then you haue perswaded mee in the place of the Sanits glory tell mee also the conditions of that life or so much as God hath recorded in his word and the Diuines haue obserued thereof according to your knowlegde Ans It is certaine that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heauen after the resurrection for the Apostle witnesseth that the eye hath not seene the eare hath not heard and it neuer entred into the heart of man the ioyes that are ordained and laid vp for vs in heauen and yet the seuerall names giuen
was the knowledge and hope of the Fathers that liued before Christ concerning the kingdome of heauen but I would also faine know the titles and descriptions of this estate also out of the new Testament beecause I suppose that euery thing is therein reuealed more plainely openly and distinctly seing that as Lex est Euangelium praenunciatum So Euangelium est Lex impleta coelum praenunciatum that is the Law is the foretelling of the Gospell and the Gospell both the fulfilling of the Law and also the foreshewing of heauen Ans Indeede you conceiue aright of the Gospell and therefore it is very profitable to expresse and set downe the seuerall titles of the Elects estate out of the same and I will begin with that of our Sauiour Christ Mat. 5.3 Blessed are the poore in spirit for theirs is the kingdome of heauen Where you see that Christ stileth it by the name of a kingdome Quest 59. But I trust hee meaneth not that they shall be all kings and that there shall be no difference betwixt them but rather they shall haue a kingdome beetwixt them in common and euery one partake of some part but none of them of all Ans His meaning is that euery one shall haue a kingdome and not a part but the whole ioyes of heauen shall follow him without distribution or diuision neither shall any one of them haue any thing in that kingdome priuate but all shall pertake with him therein For this cause sayeth Saint Peter 1. Pet. 2.9 But yee are a chosen generation a royall priest-hood an holy nation a peculiar people that you should shew forth the vertues of him that hath called you out of darknes into this marueylous light And in the beeginning of the Reuelation of Saint Iohn Cha. 1. ver 6. And made vs kings and priests vnto God euen his father to him bee glory and dominion for euermore Amen Vnto these I might adde more testimonies if it were needefull but I will spare them because I know no man conceiues otherwise of it but that euery saued man and woman shall bee a king and queene and haue all royalty in the kingdome of God although this kingdome bee the Lords and Christs yet it is also the peculiar inheritance of euery one of the chosen Then this taken for confessed what a large meditation of eternall happinesse is herein offred to euery Godly man no lesse then a kingdome is thy hope and assurance my beloued brother So that if soueraintie and rule haue any blessednesse in it there thou shalt haue it if to haue a large territory and liberty the whole compasse of heauen which is many thousand times biggar then the earth shall bee thy dominion If thou wouldest haue companions to further thy ioyes and to remooue from thee slauish thoughts there they shall abound which shall flock vnto thee for thou shalt haue both the true and also fained glory of a king in a true sensible and perfect manner Quest 60. Now you haue made mention of that tell me I pray you according to the Scriptures your opinion how their agreement standeth with the royalty of this world Ans First you must not imagine or conceiue any thing carnally but spiritually and that the maiestie of the world to come put vpon euery righteous mans head doth far excell that which is here put vpon a mortall man for euery king is a mortall man for it standeth not in meate drinke gold siluer horses armes souldiers courtiers pallaces games and such like but in things more glorious then these whereof these are but shadowes and resemblances of no waight or moment And therfore the terme kindome is but a metaphor and borrowed speech to expresse the maiestie libertie authoritie pleasure dignitie power sufficiency and such other prerogatiues of the elect in that place And therefore wee read that as kings are so borne and chosen to their kingdomes so also are the inhabitants or kings in heauen either borne of Christian parents vnder the couenant of grace whereby in right of spirituall blood they haue direct spirituall title to that kingdome of glory and also if they bee not borne vnder the couenant but of Turks Iewes Pagans and Infidels yet in the eternall councell of God they are to bee drawen beside the ordinary manner into this regiment as Dauid to bee a king which was the Sonne of a Shepeheard and as all the kings of Polonia are at this day and the Emperour of Germanie and the king of the Romaines by election and suffrage of others so also doth the Lord conuert them dayly from Iudaisme Paganisme heathenisme heresie papisme and infidelitie to bee kings in this kingdome so that herein they may bee no let or hinderance but that by birth and descent being baptised and by conuersion and calling out of the lost multitude as it were by election God taketh into this glory dayly such as pertaine to euerlasting saluation Secondly wee read in stories and see by experience that kings haue crownes and diadems set vpon their heades as visible tokens and badges of the subiection of their people and of their owne royalty aboue other euen so haue the Elect for wee read in Saint Paul 2. Tim. 4.7.8 I haue fought a good fight I haue finished my course and haue kept the faith from henceforth is laid vp for me the crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto mee at that day and not to mee onely but also to all them that loue his appearing By the crowne of righteousnesse hee meaneth the outward and visible ornament of the righteous least any man should think that the glory of heauen should rest onely in the inuisible content and spirituall satisfaction of the soule and mind the Apostle declareth plainely that there shall be an outward crowne of righteousnesse that is an outward token and badge of eminent glory vpon the heads of euery one of the Elect and that of righteousnesse because many of the kings in this world weare crownes of wrong gotten by treason as Zimri did or by pollicy as Darius did or by might and force as Edward the fourth from Henry the sixt or by any other sinister meanes so as their crownes be crowns of falsehood blood treason tiranny and vsurpation But this crowne of the Saints is a crowne of righteousnesse that is euery way righteous and likely to continue not gotten vniustly for no man can deceiue God not receiued vnworthily for they that weare it by reason that they haue beene the temples of the holy Ghost and haue followed Iesus Christ in the regeneration of this life vndergoing martyrdomes mortifications and many trauels for the Gospels sake are worthily rewarded with this crowne of righteousnesse Thirdly wee read and know that princes haue honour done vnto them not onely of their subiects and such as they rule but also of strangers and receiue gratulations of from forraine princes so also shall it be with the Saints in