of the end long beefore are these The first is the preaching of the Gospell to all the world Mat. 24.14 And the Apostle affirmes this was done euen in his time saying Col. 1.23 The Gospell hath beene preached to euery creature vnder heauen The second signe before the end is the reuelation and manifestation of Antichrist 2. Thes 2.3 Before the day of Christ the man of sinne shall be disclosed as hee is set out in the reuelation to all eyes in his colours 14. 17. Chap. who shall cause the generall departing from the faith of Christ as it is foreshewed by the Apostle Paul in the same Scripture 2. The. 2.3 The third signe the Iudgements following vpon the world for the contempt of the Gospell warres famine pestilence Mat. 24.6 See that ye be not troubled for al these things must come to passe but the end is not yet and persecution ver 7. The fourth signe the generall corruption of manners 2. Tim. 3. Toward the later dayes shall come perillous times wherin men shall bee louers of themselues couetous boasters c. much like for securitie and sinne to the dayes of Noah Mat. 24.37.38 great deadnes of heart They knew nothing for all the preaching of Noah Gen. 6. Luke 17.26 Most men haue seene the first kinde of messengers and forerunners before Christ and be nothing touched with repentance by any of them woe vnto them if they stay till the last signes come for then saith Saint Luke their hearts shall faile them The second kinde of signes pognosticating his comming more neere it or immediately before it are these First in the heauen or firmament the Sunne shall wax darke Mark 13.24 that is haue as it were many Eclipses and the Moone shall faile of her accustomed light and the Starres of heauen shall fall that is shall bee seene to fall indeede and the powers of heauen shall bee shaken Secondly in earth trouble in all nations with perplexitie of minde and great sorrowes Luke 21.25 Thirdly in the sea and waters hideous sounds and rorings most terrible shall bee heard Luk. 21.25 Fourthly in the ayre there shall bee terrible tempests So that heauen and earth shall then preach Christ to vnbeleeuers to their great horrour for their long contempt of the Gospell Fiftly and lastly beefore his comming the heauens shall passe away with a noise and the elements shall melt with heate and the earth with the works that are therein shall be burnt vp 2. Pet. 3.10 The third and last signe is in his very comming and this is called by the Euangelists the signe of the Sonne of man Mat. 24.29.30 comming in a cloud with power and great glory Luke 21.27 This I take it to bee the great glorious and lightsome beames of maiestie whereby the world shall bee renued and enlightened immediately before his personall appearance to supply the defect of the light of Sunne and Moone like as wee see in Somer in the dawning of the day certaine beames of the Sunne appeare for a good space of time before the Sunne appeare in sight aboue our Horrison or sensible to our eye so shall there bee a glorious euidence of the approching of our Lord and Sauiour Iesus Christ vnto the eyes of all men before they heare his personall and bodily presence beefore them And thus far shall suffice for the first point that there shall be an vniuersall Iudgement Secondly the forme of the generall iudgement There is no man can well expresse the admirable forme of this great Iudgement yet so far as the Lord hath reueled it and I conceiue it I shall declare it In the forme three things are principally to bee respected First the preparation vnto the great session Secondly the proceeding in Iudgment Thirdly the execution of the difinitiue sentence First the preparation vnto Iudgement First beefore his comming preparation shall bee made by fire Psal 50.3 A fire shall deuoure before him as we heare before out of Saint Peter 2. Pet. 3.7.10.11.12 for heauen and earth must passe through a fire not to consume them to nothing for then where should Christ appeare in Iudgement and sinners must bee iudged on the earth and in the place where they haue sinned but to consume their leprosie and corruption wherewith the sinne of man hath infected heauen and earth that so being as gold purified in fire they may shine bright and glorious and may bee fit to intertaine the maiestie of this great king at his glorious comming to Iudgement for as the Apostle saith 1. Cor. 7.31 It is the figure or forme not the nature or substance of the world that passeth away The same is testified Rom. 8.21 The creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the sonnes of God So Act. 1. and Psal 102.72.28 The heauens shall waxe old c. and shall be changed Reu. 21.1 Esay 65.17.66.22 meaning into a better state as other Scriptures also testifie Secondly then shall bee the appearing of the glorie of the mightie God a Tit. 2.14 of our Sauiour Iesus Christ who shal come from the highest heauens accompanied with an exceeding great hoast of mightie Angels and b Heb. 12.22 1. Cor. 6.1.2 soules of righteous men Thirdly then shall bee heard the sound of a trumphet a wonderful c The. 4.16 peircing long continued sound summoning all men and Angels vnto Iudgement Fourthly the good Angels shall gather all nations and bring all vnto the place of Iudgement all I say the d 2. Tim. 4.1 liuing and the dead for the very dead shall first bee called out of their graues and they shall come clothed with their owne bodies 1. Thes 4.16 And with them shall appeare all that bee aliue changed in a moment in the twinckling of an eye and corruptible bodies shall bee come incorruptible naturall shall turne spirituall liuing immediately by the vertue and power of God And then the bodies of the Saints shall bee like the glorious body of Christ shining as the Sunne Mat. 13.43 And the wicked shall bee full of shame and dishonour Dan. 12.2 The euill Angels also they are reserued for the iudgement of the great e Iud. 6. day And then Antichrist the Sonne of perdition shall appeare in his colours who shall be consumed and wasted continually by the spirit of Christ preaching the Gospell f Th. 2.7.8 but his finall abolishing and perdition shall bee at the glorious comming of Christ Fiftly after all this shall Christ bee set in his throne of iudgement as the Euangelists speake Then shall hee sit vpon the throne of his glory Mat. 25.31 and this throne shall be like a flame of fire Dan. 7.9 so that the wicked shall desire the mountaines to couer them from the sight of it Sixtly this done the Lord shall make separation between the Elect and the reprobate as he doth here on earth in the Church make separation betweene the precious and
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
in great courts any want of outward glory and magnificence of costly garments of abundance of meate and drinke of diuersitie of wealth and riches of eminent gifts of wit and science and all other things as Salomon said of himselfe he forbore nothing whatsoeuer his heart desired but gaue his soule her satisfaction Much more is it in the Court of the Lord of hosts for there hee hath gathered together all heauenly attire all attendance of Angels all applause of the soules of iust and perfect men all sufficiencie of gifts and knowledge out of all the nations of the earth all soueraigntie to command at an instant and to comptroll in the farthest parts of the world so that whatsoeuer is iron brasse siluer or gold in this world that is precious pearle in the kingdome of heauen It was a most noble and excellent comfort that in the old Testament it was prophecied that the Lord would be the holy one in the middest of Ierusalem Hose 11. and that our Sauiour Christ desireth that wee should bee where hee is in the kingdome of his Father Surely princes bring plenty to their followers especially great and rich Princes and therefore the content which ariseth to the seruants of god in this place must needs be infinite and vnspeakable for as in the former they were deliuered from all manner of want so in the later they are stored with all manner of plenty that their harts can desire For first of all when a man considereth and shall sit downe and thinke whither shall I goe at the later day or at my departure out of this life to a wildernesse where groweth nothing no surely the place whither I shall be conducted is a goodly heritage my lots are fallen to me in a pleasant land and therefore I thinke it long till I bee in possession thereof there the riuers runne with oyle and the mountaines drop fatnesse there the brasse is siluer the siluer is gold the gold is pearle the pearle is precious stones and there is not any thing wanting to content mee therefore seeing I shall goe to see and visite the throne and place of his abode I will neyther remember them that I leaue behinde mee nor be afraid to giue all that euer I haue that my eyes may but see and looke vpon that splendent and vnmatchable glory that there I shall behold Quest 56. But doe you thinke that the Saints and Elect shall be in the immediate and inseparable presence of God in another world and that they shall see God face to face Ans Wee are not yet come to the sight of God but we shall anone in his due time and place but now I onely teach that wee shall bee where the Lord dwelleth and that therefore wee shall want no manner of content eyther for the eye with such sights as wee neuer saw nor can imagine or for the eare for that heauenly melody where the motions of the higher powers turne all things about must needs procure such an harmonious song as neuer were heard or for conuersation where all our company shall bee Angels Archangels principalities powers thrones and dominions saints martyres men that haue beene infinitely learned in all sciences and for the heart that whatsoeuer wee shall but think vpon it shall bee ministred vnto vs without all delay Oh blessed be the people that be in such a case whose eyes doe alway behold that resplendent throne before which the Angels and Elders fall downe and worshippe casting downe their crownes before the throne Another speech expressing the ioyes of heauen after the later day is that of Ioh Chap. 19. I know that my redeemer liueth and that I shall see him againe not with other but with these eyes That is that the saints and seruants of God shall then no longer bee kept from the sight of him whom their soule loued and that they shall be admitted to looke vpon his inuisible person and see him euen as he seeth them now Quest 57 But Moses might not see him and Manoah and his wife Iud 12. say that neuer any man saw God and liued and that therefore it is not likely that the saints shall euer see God but themselues and the Angels and such like they may easily discerne Ans Now in this world both Moses and Peter and Paul haue vailes put vpon their faces and they cannot see God as hee is for herâ— wee see darkely as in a glasse or mistery and so it came to passe that Moses might not see God fully but his backer parts although God loued him dearely and hee desired it ardently Yet the fight of God is an inseparable property of the world to come and containeth in it the perfection of that ioy which is treasured vp in heauen for first of all God is to his seruants as the mother to the sorrowing child as the Phisition to the sicke patient as the surety and faithfull friend to the imprisoned debtour as the well and fountaine which neuer ceaseth running to the thirsty soule as the bread of life to him that is at the point of death and as an immortall life that can neuer dye and therefore principale principium et initiale bonitatis initium a principall beginning and a well-spring of all goodnesse Now consider with your selfe what a comfort is it after a man hath languished vnder a long sicknes to haue not onely a time of refreshing but also of full restitution after a long imprisonment to haue an enlargement and an aduancement ouer all his enemies after a long continued thirst to haue that water which shall bee in him a well of life so that hee that drinketh shall neuer neede more for a man that hath liued in long famine and hath beene ready with his owne teeth to teare of the flesh from his hands armes knees and all the parts of his body to haue not onely an end of his famine but also a perfection of his decayed members and a banquet to last for euermore and that at an instant at the sight of God How did the Israelites stung with fiery serpents desire and long to see the brazen serpents How did Iacob desire to dye when once hee came to see Ioseph againe how did Simeon wish for death when hee saw the Lord in the temple how did the women mourning about Dorcas or Tabitha after her death and Cornelius wayting direction of life by the admonition of an Angell reioyce when they saw Simon Peter And to conclude how shall the Saints of heauen reioyce to see God of whose fulnesse they haue all receiued in whose fauour they haue euer triumphed of whose maiesty although they haue heard much yet they neuer heard the tenth part of that which they shall see for all the wonders of the world and vertues and graces and might and comforts and iudgements and helpes and honours and performance of promises shall be visible at one instant Quest 58. By this that you haue sayd I conceiue what
THE Historie of Adam or the foure-fold state of Man VVell formed in his Creation Deformed in his Corruption Reformed in GRACE and Perfected in Glory BY Mr. HENRY HOLLAND late Preacher at Saint Brides Church in London LONDON Printed by T. E. for Thomas Man dwelling in Pater-noster-Row at the signe of the Talbot 1606. To the Reuerend and right worshipfull Richard Neyle Doctour of Diuinitie Deane of Westminster and Principall Clarke of the Kings most Excellent Maiestie his Closet all prosperitie c. AMong other accidents of this mortall life right graue worthy and learned Doctour this is one to build and not to inhabite to plow and not to see the haruest to purpose and not to attaine the end of our designes to write and compile bookes and studies and not to liue to publish them So hath it beene with Lawyers Phisitions Philosophers Linguists Diuines among other in late times with that most learned man Chemnitius a German Diuine who after he had vndertaken that worthy work of the Harmony of the foure Gospels which by the opinion of one of our grauest learnedest Diuines Doctour Whitaker was called Caput veneris For that in his iudgement hee hauing but entered to speak and write of the head of the Gospels namely Christs incarnation some few miracles and sermons laid vnmatchable grounds as it were the colours that none could imitate afterward before the worke was one quarter performed to the great losse not onely of the learned but of all Christendome was taken out of the miseries of this present world Among English Diuines that I may not presse you with any vnnecessary relations because you loue singlenes and plainnesse it was also the lot of as godly discreete a preacher as any I euer knew in my daies to draw his last breath before he could effect to his content the publication of sundry his experimentall works obseruations about afflicted consciences and troubled or contrite minds I meane master Greenham But as God would not giue the Land of promise to Abraham but to his seed and children and as Moses might not enter into Canaan but see it a far off so it fared with these men they saw their wished desires like Palinurus watching and waiting the returne of his ships although they dyed before their perfection and therefore their names are their heires and God stirred vp learned men to set forth to the world their intended learned and godly labours for Lycerus published Chemnitius master Holland a preacher late of S. Brides in London did the like for master Greenham Now all things haue their course and reuolution Iron sharpeneth iron so doth man sharpen the face of his friend He that keepeth the fig-tree shall eate of the fruit thereof and he that waiteth vpon his master shall come to honour As in the water face answereth face so the heart of man to man Pro. 27.17.18.19 That is they prouided for themselues which thus regarded other men as Rahab by entertaining the spies of Israell deserued to bee regarded by Israell at the sacking of Iericho so haue these men to haue the like done for them that they did for other There came vnto my hands about halfe a yeere past a treatise or coppy bearing title The foure-fold state of Adam compiled by master Holland aforesaid and allowed by authoritie to be printed But it seemed the work wanted the father be it spoken without offence for it was not well clothed cowched or bound vp together and besides of the foure estâ—tes propounded in the title it wanted one It had passed through the veiw of many learned men euery one approuing that which was done and none helping to bring it to some perfection at last my friend the Printer hauing a desire first for the glorie of God and good of the Church secondly for the releife of the poore widdow and many fatherlesse children meeting with it freely vndertooke the charge and aduenture which cannot be small to imprint and set it forth to the world But finding no coherence in the matter nor pleasant order in the manner the margents of the coppy being greater or as great as the booke was forced to breake off and leaue that enterprise and so offred the same to me praying my help which God knoweth is weake to contriue it and bring it into such a fashion as might be plaine and intelligible to the English Reader I accepted the labour at the first not weighing the wants but thought onely to supply in it the place of a Correctour And therefore reading it I found many things in the margent which were ordained for the page and because I found in it a great number of pithy substantiall points curiously and not vulgarly handled like able souldiours wanting a Marshall or like the beautifull limbes of a naked body lacking garments I strained my selfe for the honour of God and my loue to the dead both to marshall all things according to his meaning so neare as I could and also to put vpon his fatherlesse Orphan such garments and attire as my poore abilitie could prouide But when I had gone through it and found a maime at the last for the good man was first of all called to the glorie of heauen out of this world before he had or could expresse it in his intended treatise I knew not what to doe but stood still amazed and perplexed thinking with my selfe that if it should goe forward without the legs it would be refused for an impotent If I should adde vnto it and not expresse my addition those learned men which had formerly seene it would condemne all for counterfaite If it should stand still and not go forward the Printer might be discouraged in some other such charitable course And to thinke that the Authour had left that part in some other of his bookes and labours and there to looke for it was as if I should haue wished him aliue to end his owne worke why should I doe so good a man such wrong as once to desire his presence on earth who already before me was gone to heauen rather I will trot out my purgatory paines and runne out my race for him on earth These were my thoughts then in priuate which now I publish to the world And to you before all other most worthy learned and admired Deane for as hee when he liued preached these things at the Church of Saint Brides which is an appurtenance of your Collegiate Church whereof he was Pastour so also doe I eate my bread vpon your allowance in another possession of yours wherein I make knowen to the world and doe hereby desire men that are now aliue and those that shall be hereafter borne to take knowledge of your care for the good instruction of the soules of such flocks as Law and Authoritie haue in former times appropriated to your Church of Westminster I may not exhort you it were boldnesse although I know your humblenesse would beare
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
faith and vnfained repentance Gal. 3. Ans By preaching Christ and his Gospell vnto them that is by preaching their euerlasting freedome and deliuerance by the mediator Iesus Christ the true seede of the woman which is here promised should bruse the serpents head For as the woman alone was the first organ of the Diuell to bring in sinne to Adam and her owne euerlasting perdition with all their posteritie so the woman without the meanes of man became the organ of the holy Ghost to saue her selfe and the man with all their posteritie Where wee may note how true repentance is an effect of the spirit proceeding from faith and the Gospell First the Gospell of Christ is manifested to the sinner then some generall faith and grace to receiue it is wrought in the heart by the holy Ghost then followes a true * Mat. 5.2.3.4.5.6 Psal 31.5 humiliation a Psal 51. contrition and confession and so the pardon of sinne is sealed b Eph. 1.14 by the spirit of adoption Quest 22. And how did the Lord proceede with our first Parents after their repentance and true humiliation before him Ans Hee tels them that now hauing escaped the second death they must for their further humiliation beare and suffer many temporall chasticements in this life because of the great pride and corruption which is now by this rebellion and fall setled in them The woman should haue many sorrowes but specially in the concepion bearing birth and education of children The man many griefes and afflictions in this life and both in his ordinarie calling and in the end be turned to dust vnto the day of the resurrection Quest 23. What vse learne we here to make of our afflictions Ans First in them and by them to bee truely humbled assuring our selues they bee good for vs and proceed from our fathers loue Secondly euer to acknowledge that when we be afflicted it is Gods inspeakable goodnesse that they be temporall here and not according to our deserts eternall in hell The afflictions of this life to the Godly are but gentle crosses but curses to the wicked Thirdly In all thine afflictions remember thou art but as it were a little galled in the heele but Sathan brused in his head and that the God of peace will not leaue vs till hee beate him vnder our feet Rom. 16. Fourthly in the view and consideration of the frame of heauen and earth to remember how sinne is the cause of all confusion and euill on earth and the cause that heauen and earth haue lost their first glory and beautie Quest 24. What meanes the Lord by casting them forth out of that Paradise fensing the place with Angels and a fiery sword An. He meanes not that if they could find the tree of life the fruit of it might restore them to their former state for no Symbole can or could euer confer any such geare but the Lord knowing how prone wee bee by nature to hypocrisie and superstition to seeke vnto the creatures and to forget the creator hee willeth him hence forth to depend vpon his word and prouidence and to liue by faith in the Sonne of God not to trust any lying spirits any more but to waite onely on the liuing God and for this see more in maister Perkins on the Creede pag. 83. to 94. The third way to know the miserie of man without Christ by two speciall consequents of that apostacie the dominion of Sathan and sin in this present world Question 25. THus far shall suffice concerning this historie now let vs heare what may be said concerning the principal consequents effects of that apostacie Answere They are two which wee are specially to consider First the dominion of Sathan Ephe. 2. Chap. 2. the dominion of sinne Rom. 5. and both these are called Rom. 12.32 the state of vnbeleefe Quest 26. Tell me first what speciall arguments can you ground vpon the 2. Chapter to the Ephesians to demonstrate the miserie of man without Christ Ans The greatest part of this Chapter tendeth principally to that end one speciall conclusion touching this matter we haue in hand which may bee hence gathered is this Sathan and all wicked spirits our deadly enemies are of great strength and power to hurt vs Verse 1. working effectually by suggestion as a blasting contagious spirit or winde Vers in all the deformed and blinde Adams of this world hauing all men without exception in the Church and without in subiection before they bee quickned by the Gospell and holy spirit of Iesus Christ Ephe. 2.1.2.3.4.5 If here then wee would know what the deformed Adam or what the miserie of man without Christ is We haue the spirit of Christ answering vs What the deformed Adam is or the man without Christ hee is a man dead in sinnes and trespasses walking according to the course of this world after Sathan which spiritually and inuisibly worketh in him all rebellion and disobedience to the holy reuealed will of God causing him to dwell and delight in the lusts of the flesh and to follow and fulfill the will of the flesh and of the minde Quest 27. I pray you let vs heare some thing of Sathans power to hurt vs without Christ for that some feare him too much and some nothing at all Ans The power of Sathan and wicked spirits against vs may bee knowen and is manifested vnto vs in the Scripture by three speciall arguments first by their names secondly by their great knowledge and long experience in this world thirdly by their euill art and works which they haue wrought in all ages First the wicked spirits which fight against vs and which haue all vnbeleeuers in bondage are called by sundry significant names for our instruction in the olde and new Testament In the old Testament they are called by these names first the a 2. Cor. 11.3 Serpent because by the Serpent Sathan first deceiued man Secondly the wicked spirits are called b Shegnir in Leu 17.7 Goates and c Sheg in Deu. 32.17 Cowes because they did appeare vnto witches and Idolaters in this forme thirdly the name d Iob. 1 6. Zach. 3.2 3. Sathan which signifieth a deadly enemie fourthly they bee called lying e 1. King 22.22 Ioh. 8.43 Spirits because they teach lyes and fill men with errour fiftly spirits of f Hos 4.12 fornication of couetousnesse of ielousie of giddinesse of vncleannesse g Es 19.14 because these be their workes in vnbeleeuers Tibi nomina mille mille nocendi artes Luke 11.21 Ioh. 14.30.16.11 Heb. 2.14 In the New Testament ye haue these names First That Tempter Mat. 4. Secondly That euill one Mat. 13.16 Thirdly That enemie Mat. 13. ver 17. beecause hee is a speciall tempter the Father of all euill and our arch-enemie Fourthly that strong man armed beecasue hee keepeth such possession of vnbeleeuers Fiftly The Prince of this world and of death because the
spirit Secondly mark and obserue well wherein thou art short of the obedience of this Law in any of the branches before specified or hast fallen into the contrary sinnes forbidden let the meditation of Gods loue in Christ and the sight of thy sinnes here set before thee draw from thee dayly some vnfained teares of repentance Luke 7.47 for by walking vprightly in the obedience of this Law thou maist shew the power of Christ dwelling in thee Psa 119.1 1. Pet. 2.9 Thirdly that it may truly appeare that thou art in Christ and Iesus Christ in thee 2. Cor. 13.5 pray feruently in the spirit Quest 69. Let vs heare first what you can say generally of the scope summe sense and parts of the second Law Ans First for the scope it is this that with all care and conscience we worship God in that forme hee hath prescribed in his word and not after mans inuention The first law was concerning the duties which doe directly concerne the nature and person of God and touching the substance of his worship this Law is concerning the forme and manner of his seruice and here the question is answered which hath most disquieted the Chruch in all ages who shall prescribe the forme of Gods worship shall Angels shall men shall the Church shall Councels shall the learned and the wise or shall euery man serue God according to the imaginations of his owne heart The answere is that when we haue made choise of Iehoua for our God and reiected all false Gods according to his first Law least our mindes should inuent him any seruice hee hath here prescribed lawes himselfe for his owne most diuine and spirituall seruice Secondly the summe therfore of this Law in few words it is this worship the Lord thy God according to his reuealed will written in his word and neuer presume to offer him any will-worship of humane inuention Thirdly for the sense the words are these Thou shalt not make to thy selfe any grauen Image The Lords meaning is not to forbid all making of Images for God did allow and commaund many to be made by Bezaleel and Aholiab Ex. 31.1.2 and 35.30 1. King 8. Blind worshippers sought often to represent the true God by an Idoll as Hosh 2.16 and Exod. 32.5 and Salomons Temple was richly adorned with Cherubins and Images of gold and siluer The Lord then heere first forbids a man to make any image to represent him as is very manifest Deut. 4.15 where he chargeth them not to represent him by any thing adding this reason verse 12. you heard the voice of words but saw no similitude saue a voice teaching vs that hee can better instruct vs by his word then by any pictures Nor the likenesse of any thing in heauen aboue God forbiddeth here to make any image of any false God which can bee imagined seene or knowne to bee in heauen in earth or in the waters Deut. 4. in the heauens as Starres ver 19. Angels Saints in the ayre as fethered foules ver 17. secondly the likenesse of any thing on earth as man and beasts ver 18. thirdly of things vnder the earth in the waters Dagon was formed like a fish 1. Sa. 5.1.2 as of any fishes ver 18. Thou shalt neither bow thy selfe vnto them nor serue them here wee bee forbidden all manner of seruice vnto an Idoll and vnto the true God before an Idoll By bowing is meant all manner of bodily worship capping kneeling kissing dauncing before the Idoll Exod. 32. or by any such signe to fauour or like them serue them or worship them The generall here seemes to bee put after the speciall that no manner of seruice bee done to Idols or to God in Idols or images for that Idolaters can worship Idols and God in Idols being farre absent from them by vowes by guifts c. as well appeares in the Popish superstition Arguments 1 2 3 For I the Lord thy God as beefore in the preface am a mightie God that is hee is able with a strong hand to plague thee for all false worship as hee did all Israell 2. Kin. 17.20 and 32.41 They feared God and serued their Images therefore the Lord by a strong hand cast off all the seede of Israell Mal. 1.16.8 14. if thou serue a man thou must doe as he appoynteth if a mightie man it is dangerous to doe otherwise 4 No cause in vs he should loue vs much lesse be ielous ouer vs. And a Iealous God God hath bound himselfe as by a speciall couenant in a holy mariage with his people Esay 54.5 Ephe. 5.26.27 when therefore men estrange their loue and seruice to any thing else then hee cryes out by his spirit that hee is prouoked to iealousie by spirituall whoredome Hosh 1.2 Chap. looke how deepely it smiteth the heart of the louing husband that his wife spouse follow a stranger so in like manner is it betweene vs and the Almightie when wee impart his worship to any other or serue him not as hee commandeth But iealousie saith Salomon Pro. 6.34 is the rage of man so kindling his ire that he will not spare in the day of vengeance Therefore auoid all spirituall whordome for the Lord when hee is prouoked to iealousie is a consuming fire Heb. 12. hee vseth often this complaint They haue moued me to ielousie with that which is not God they haue prouoked mee to anger with their vanities 5. Deu. 29.20 Ezech. 8.2 Visiting the iniquitie God is said to visit his people when he comes against them with the sword of a 1. Sam. 15.23 Mat. 23.24 Exod. 17.14 Deut. 25.17 Two effects of ielousie iustice These two reasons following are two fruits and effects of ielousie The first is an exceeding long anger the second is an exceeding loue and mercie for ielousie abounds in these two affections There is a notable example of this ielousie An example of Gods ielousie Exod 33 10 11. to be diligently marked Exod. 32. for the golden calfe for Moses with all his holy teares and prayers could not quench the flame of it verse 10.11.12.13 yea notwithstanding that Calfe was burnt in the fire ground to pouder and strowed vpon water and the idolaters drunke of it ver 20. notwithstanding three thousand men were slaine by the Leuites at that time ver 28. notwithstanding that Moses proceedeth in most feruent prayer as it were standing in the gappe betweene Gods wrath and his people and crying that if God would not bee appeased that hee would rase him out of the booke of life ver 32. yet the Lord as not respecting all the promisses and hardly appeased for the time answereth In the day of my visitation I will visit their sinne vpon them ver 32. So wee see the Lord prouoked to ielousie is a consuming fire Of Fathers vpon their Children wee bee taught how this iustice is executed Ezech. 18.3 for the Iewes then complained of vniustice that they should bee
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
cum magna inperfectis sunt venialia peccata M. S. lib. 3. D. 38. A. Sixe kinds there numbred First a Lie in the doctrine of religion Secondly a Lye profiting no man hurting some men Thirdly a Lye profiting one and hurting an other Fourthly a lust and delight to lye and deceiue Fiftly a lye to please with sweete words Sixtly a Lye which hurts none profits some Quest 146. Proceed to the second kind more dangerous and hurtfull Ans First then the sinne of calumniation or slaunder is heere condemned as the great enemie of a mans good name and credit and this sinne wee may not vniustlie call a compound Lye because this sinner knits many Lyes together in one as the Psalmist speaketh Psal 119. This sinner is well described to be one that walkes about seeking all occasions to broch a false report intending thereby maliciously the hurt of any man Againe this sinner in many respects resembles Sathan hee is a a Io. 8.44 Lyer he works b Psal 101.5 priuately with soft c Psal 52 4. 2. Cor. 11.3 words full of deceit a d Reu. 12.9 malicious accuser hee spares e Psal 50.19 none that he can wound secretlie for his owne aduantage Examples for this sinne are Doeg the Edomite Zibah the false and vnfaithfull seruant of Mephibosheth the accusers of Christ and such like Preseruatiues against these biting Dogges are these First Praier Psal 52. and 35. Secondly an holy affiance and trust in God Psal 37. Thirdly the example of Christ and his Apostles Mar. 3.21 Ioh. 7.1 and 2. Cor. 6.11 Secondly the second enemie of a mans name and credit the marchant of tales or a tale-bearer is here condemned The Lord giues his people a great charge also concerning this sin Leu. 19.16 Thou shalt not marchandize tales or walke about with tales among the people Against these complaines the Prophet saying of Ierusalem In thee are men that carry tales to shed blood Ezech. 22.9 This sinner bestirres himselfe much hee frequents manie places and is acquainted with many persons Hee doth no soner sell in one place his old commodities but foorthwith in another hee stores himselfe with new These marchants are of sundrie formes Some come whispering and iesting secretly to the disgrace of other men as cursed Cham discouering his Fathers nakednesse Gen. 9.2 Cor. 12.20 Some come glozing and peruerting the words of men as where as Christ had sayd Iohn 3.19 Destroy yee this temple and I will build it in three dayes speaking of his bodie the malicious Iewes report his words on this wise This fellow sayd hee could destroy the Temple of God and build it againe in three dayes Mat. 26.61 vnderstanding his words of the materiall Temple of Ierusalem whereof he spake not a word Thirdly he that loues likes and intertaines lies and slanders is here condemned as also Psa 15.3 and Re. 21. 22. Chap. Vnto these sinners the Lord speaketh by his Prophet saying howsoeuer they cloke themselues in his Tabernacle the visible Church on earth they shall neuer rest without repentance in that mountaine of God in heauen And where as hee chargeth vs in his Law saying Exod. 23.1 Thou shalt not receiue a false tale neither shalt thou put thy hand with the wicked to be a false witnesse hee teacheth vs that to intertaine or to consort our selues with liers and slanderers and such like wicked men is the way to seduce vs to the damage and great hurt of our brethren by false testimonies in open courts of iustice Againe the holy Ghost expounds this Law saying Pro. 17.4 The wicked giueth heede to false lips and a lyar harkeneth to the false tongue where hee brandeth him that loues and receiues Lyes with these two marks first hee is an impious man next hee is a Lyar for hee that beleeues Lyes must of necessitie vtter and speake Lyes And further hee warneth in the same Chapter ver 19. Thou shalt keepe thee farre from a lying speech a speciall reason is added slay not the innocent and righteous as if the holy Ghost had sayd If thou receiue Lyes thou must at one time or another giue false testimonie against the life and blould of thy brother This we may see in practise for Saul as soone as hee receiued Doegs false reports he did not onely consent but also command the death of eightie iust and holy men And when Dauid had receiued Zibahs calumniation against his Lord and Master Mephibosheth it was the losse of that good mans lands and neere hand of his life Fourthly and lastly consider it well that like as this marchant of tales talkes of other men freely in thine house so hee will speake as largely of thee with other men With what measure you mete to others it shall be measured to you againe Mat. 7.1 Wherefore be aduised by Salomon how to entertaine all such kinde of guests Prou. 25.23 As the North winde driueth away the raine so doth an angry countenance the standering tongue Sirach 11.7 It is a shame to answere before wee heare and so to beleeue before wee knowe a certaintie Pro. 18.13 Quest 147. Proceede to Lyes in iudgement or to the sinnes committed against this Law in the publike place of Iustice Ans First here againe the Lord expounding this ninth Commaundement condemneth all such as testifie falsely in place of iudgement against anie man as greeuous transgressours of his Law Deut. 19.16.17 and 21. If a false witnesse rise vp against a man to accuse him of trespasse Then both the men which striue together shall stand before the Lord euen before the Priests and the Iudges in those dayes And the iudges shall make diligent inquisition and if the witnesse bee found false and hath giuen false witnesse against his brother then shall yee due vnto him as he had thought to doe vnto his brother Againe he saith Prou. 19.5 A false witnesse shall not be vnpunished and hee that speaketh Lyes shall not escape All common Lyes are euill specially if they tend to the hurt of any man in body goods or good name but most pernitious and damnable are such Lyes as are vttered in the publike place of iudgement and iustice where Gods doe sit or Gods vicegerents his Magistrates in which assembly the inuisible God sitteth as the Lord cheefe Iusticer himselfe Psal 82.1 This is to dare God himselfe to the face and therefore this sinner can not escape vnpunished These sinners are iustly called the sonnes of Belial 1. King 21.9.10 euen Iesabel her selfe is of this iudgement that they which will stand forth in the assembly of the Gods on earth to testifie an vntruth against the life of any man must be the very sonnes or Limmes of Sathan This knew the false Priests and therefore hired such against Christ and the first martyr Stephen Mat. 26.60 Act. 6.10 Againe consider it well that to a good man his name is as deere as his life and that other blessings lost are soner
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
by the 23. Psalme on this manner When the great shepeheard of our soules our Lord and Sauiour Iesus Christ shall haue fed vs well in the greene pastures of his word when we haue druncke well of his sweete waters the graces of his spirit when by his word and spirit hee hath couerted our soules when hee hath well trayned and schooled vs in the pathes of holinesse and true righteousnesse then beegin wee to make this comfortable conclusion of faith in our hearts The Lord Iesus Christ is my true Sauiour and shepeheard of my soule 3. Conclusions of faith against 3. kindes of feares commō to all the faithfull 1. Feare of wants 2. Feare of death 3. Feare and doubt of election and perseuerance Psal 15.1 And out of this argument wee conclude three other conclusions of Faith first I am well assured I shall neuer want any thing that is good for my body and soule Secondly I shall not feare that is bee oppressed with feare in the valley of the shadow of death euen when death it selfe approcheth Thirdly against all doubts of election and grace of perseuerance Doubtlesse kindnesse and mercie shall follow me for euer that is I shall liue in Gods fauour and Church on earth for a time and in heauen for euer Thus by degrees wee grow vnto that comfortable assurance of Faith and to that sweet * Rom. 5.1.2 reioycing in hope of the glory of God And yet when a man is come to this ripenesse and perfection of faith this man otherwhiles may bee so weake in the apprehension of Gods mercie and in the assurance of the pardon of sinnes specially if either hee hath liued in grose sinnes before his conuersion or hath fallen to anie one after grace receiued that albeit grace and peace bee offred most comfortably both by the outward ministrie of the word and the inward working of the spirit vnto the conscience yet the assurance of grace and the spirit of adoption seales not the pardon till a man bee well humbled and hath renued his repentance albeit the Lord long before hath past the graunt of the pardon of those sinnes vnto him Dauids example cleeres this vnto vs The Lord pardons his grieuous sinnes of Adultrie and Murther this is published by the Prophet and put as it were into his hand and heart yet hee is not comforted in the assurance of the pardon nor receiues the blessed seale of adoption before he had long exercised and humbled his heart in repentance Confer 2. Sam. 12.13 with the 51. Psalme Quest 11. What are those things which a Christian must of necessitie beleeue and in beleeuing professe and confesse in the visible Church of God before his people and before his enemies men and Angels Ans To beleeue with the heart brings a man to the assurance of righteousnesse Rom. 10.10 and to professe with the mouth is the way to saluation Wee are to beleeue all and euerie word of God specially the promises of the Gospell which are vnto vs as the legacies of the last will of Iesus Christ and when we shall haue knowne and beleeued them wee must for our further confirmation and that wee may be discerned from all Atheists and vnbeleeuers learne to make true confession of the faith we hold in that forme we haue most excellently set downe in the Creede commonly called the Apostolicall Symbole or the Apostles Creed Quest 12. Tell me how many Creeds be there and which is the best and what they containe Ans There haue beene many formes set downe since the Apostles time and yet all of one and the same in substance And they may well bee referred to three kindes First generall Creedes receiued with the authoritie and the generall consent of the Catholick Church as the Apostolicall and * Nicene Creede Secondly particular Ruff. 1. ch 5. Creedes either nationall or of particular Churches as of the Church of England France Scotland Thirdly proper Creeds as that of Athanasius and that of Constantine to the king of Persia or of any one man and these we may call the confessions of priuate men The Apostolicall Creed is most worthy most ancient most Catholike and of greatest authoritie commonly called the Symbole of the Apostles Symbolum Apostolorum a Simbole because it is a speciall note to discerne Christians from vnbeleeuers Apostolicall because it was gathered out of the writings of the Apostles and is most consonant with all the holy Scriptures and all other Creedes are but an exposition and enlargement for the better cleering of this This Creed was deliuered in this forme because the conuerts in elder ages which came to professe Christ in their Baptisme were to make answere before the congregation to this question How dost thou beleeue or what beleeuest thou The answere hee made was according to the forme of the Creed I beleeue in God c. This Creede sets beefore in a short view to helpe our memories all whatsoeuer wee are principally to hold and beeleeue concerning saluation And these points here set downe be so necessarie and so linked together that if ye denie any one yee deny all if yee renounce any one yee can not bee saued Againe they are commonly diuided into twelue Articles or branches which for our better edification may be set downe in this forme as followeth 1 I beleeue in God the Father almightie maker of heauen and earth 2 I beleeue in Iesus Christ his onelie Sonne our Lord. 3 I beleeue that Iesus Christ was conceiued by the holie Ghost borne of the Virgin Mary 4 I beleeue that Iesus Christ suffered vnder Pontius Pilat was crucified dead and buried descended into hell 5 I beleeue that Iesus Christ rose againe the third day from the dead 6 I beleeue that Iesus Christ ascended into heauen and sitteth on the right hand of God the Father almightie 7 I beleeue that Iesus Christ shall come from thence to iudge the quick and the dead 8 I beleeue in the holie Ghost 9 I beleeue the holie Catholike Church the communion of Saints 10 I beleeue the forgiuenesse of sinnes 11 I beleeue the resurrection of the flesh 12 I beleeue the life euerlasting Amen Quest 13 What are the speciall parts of this Creed Ans This Confession of the Faith hath two principall parts First the confession of our Faith concerning God first the Father Act. 1. secondly the Sonne 2.3.4.5.6.7 thirdly the holy Ghost Act. 8. Secondly the confession of our faith concerning the Church that first it is Catholike Act. 9. Secondly it hath the communion of Saints Act. 9. Thirdly it hath remission of sinnes Act. 10. Fourthly that it shall haue a holy resurrection Act. 11. Fifty that it shall haue euerlasting life and glory Act. 12. Quest 14. First what beeleeue and professe you in this Creed and according to this Creed concerning God Ans I professe and say in this Creede that I beleeue in God the Father I beleeue in God the Sonne and I beleeue
not sufficient to Saluation to beeleeue in God confusedly but we must beleeue that God the Father is our Father God the Sonne is our redeemer and that the holy Ghost is our comforter and sanctifier And we must not worship the Father without the Sonne and the holy Ghost nor the Sonne without the Father and the holy Ghost nor the holy Ghost without the Father and the Son for then wee worshippe an Idoll of our owne braines inuention The first person in Trinitie is called a Father in respect of nature and of grace first by nature in respect of his onely begotten Sonne Iesus Christ next by nature for that all things that are Rom. 11. haue their being and mouing in him and for him Next hee is a Father in respect of grace beecause hee doth adopt and accept all the Elect for his children in Iesus Christ first God the Father begets the Sonne before all eternitie Sonne and the Father equall in time but in naturall generation the Father is before the Sonne Secondly God the Father committeth to the Sonne his whole affaires so doth not nor can the earthly Father but hee should come to nothing Thirdly hee begets the Sonne in himselfe and not without Comforts which follow this Faith First the Diuell is no more our Father Iohn 8.44 but wee haue a prerogatiue by our Faith in Christ to bee Gods children Iohn 1.12 Secondly a moderate care will serue for the things of this life for if I bee a child in Gods familie the heauenly father will not faile mee for I know that in a familie the Father prouideth for all Mat. 6.26 Heb. 13.6.7 And Christ saith Your heauenly Father knoweth all your wants Thirdly if God bee our Father hee will tenderly respect vs in all our infirmities tentations and grieuances in this life Psal 103.13 Fourthly if God bee our Father his loue is immutable albeit wee bee changed euery day yet hee is euer the same Iames. 1.17 Fiftly if God bee our Father wee may freely come to his presence continually and acquaint him with all our greefes Luke 11.13 and if wee call instantly for the best things hee hath in store yea euen for his holy spirit he will graunt our request Secondly for the title Almightie Almightie 2. Difference betweene the true God and the false here I professe that I am perswaded and assured that the true God which I serue and vpon whom I wholy depend is not like the weake false gods which perish but as hee is willing in Christ Iesus so is he all sufficient to performe all his promises vnto mee and to deliuer mee and to keepe mee from all dangers both of body and soule temporall and eternall Comforts which follow this Faith Frst albeit thou hast beene a grieuous sinner and of long continuance in sinne yea in most grose and vile sinnes yet this great God is most able and all sufficient to loosen by Iesus Christ all the works and power of Sathan if thou wilt renounce thine vnbeleefe and seeke God in Christ by his word in Faith vnfained and in repentance sorrowing seriously and renouncing all dead works Rom. 11.23 Heb. 6.2.3 Secondly this is a singular consolation in all the troubles of this life that I am thus perswaded in mine hart that God is my louing Father 1. Ioh. 5.4 Psal 23.4 and an Almightie Father most sufficient as hee is willing for good in all respects Iohn 10.29 The third title Maker of heauen and earth And here I say this much in effect 3. Difference betweene the true God and false As. Esay 45.6.7 that I know by the light of Gods word and am perswaded in mine heart by the work of Gods spirit by whose grace I professe and confesse that the true God which I serue is hee which created heauen and earth in the beeginning which preserueth and vpholdeth heauen and earth and all things therein to this day and shall doe it to the worlds end disposing also of all things euen the least accident which the heart of man can thinke vpon in any of his creatures according to his owne most holy will and wisdome For I doe not now imagine as some heathens haue done that God stirs and moues the world by an vniuersall motion but also cherisheth careth for and susteineth euery thing by a singular prouidence And this is that I professe in these words Here it may be doubted first that it is said the father hath made all things seeing it is certaine the Sonne and the holie Ghost did ioyne in this worke Ans First these words of the Creed stand distinctly thus I beleeue in that true God which is Father Sonne and holy Ghost secondly which is Almightie thirdly which is Creator of heauen and earth Secondly it may be doubted if he hath created all things then surely hee hath decreed all things if hee hath decreede of all things how then comes in sinne into the world Ans God doth not simply will or decree sinne but in part and with respects First not as it is sinne but so farre forth as sinne is either a punishment chasticement tryall action or hath being in nature Secondly God can so vse euill instruments that the work done by them being a sinne shall neuerthelesse in him bee a good worke because hee knowes how to vse euill instruments well as Iudas Pilate Cayphas and the rest in crucifying of Christ Act. 2.23 Thirdly if the blessed Trinitie made heauen and earth in the beginning of nothing onely by a * Psa 148.3 Gen. 1.3 word speaking it may bee demanded what this word was Ans The word of God in Scripture is taken three waies first for the substantiall word which was before the creation and this is Christ Iohn 1.1 Secondly for the sounding or written word of God in the Scriptures Thirdly Heb. 1.3 for the powerfull word of God which is nothing else but the pleasure will and appointment of God Comfortable meditations vpon this point of the Creation of the world First the doctrine of the Creation and meditation in Gods works is commended often as Psal 111. Psal 147.148 The works of God ought to bee sought out of all them which feare him And the skilfull workman thinks himselfe much disgraced to haue men passe by and not to respect his work So is it with the Lord when his people passe by this meditation this serueth much for instruction and consolation for in the works of God wee may see Gods power wisedome loue mercie prouidence And how greatly God respecteth this appeareth in that he appointed this as a speciall seruice done vnto him in the sanctification of the Saboth Psal 92. Secondly when I say I rest vpon the Creator of heauen and earth it yeelds vnto mine heart a speciall comfort thus God will assuredly keepe me in all dangers for like as no man is so tender ouer any work as hee that made it for hee can not abide to see it any way
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
* Ioh. 1.14 Luke 1.35 person in Trinitie first for that God by him created man and therefore by him must hee bee recreated and redeemed secondly for that he is the a Incarnation a misterie essentiall Image of God to restore the Image of God lost in Adam So this I beleeue the whole Godhead is not incarnate nor any person but the Sonne the person of the Sonne I say subsisting in the God-head Secondly this I must say and beleeue that hee was a perfect man in euery respect like to Adam sinne onely excepted subiect to all vnblameable and generall infirmities which appertaine to the whole nature of men as passions of body and minde Thirdly this I must beleeue and auouch that it was necessarie that he should become man first to satisfie God in that nature wee offended secondly for that not one else could fulfill all righteousnesse which the Law requireth of vs but hee thirdly for that our redeemer must die for our sinnes fourthly hee must bee a Mediator and make requests and speake to God and man for a reconciliation man before the fall could speake to God face to face but now hee can not nor may not come neere but in the face and fauour of Christ whose face is to bee found in the Gospell Duties which follow this Faith First draw neere to Christ and cleaue vnto him for wee see hee is come neere vs and become our Immanuel Esay 7. Secondly Psal 22. Es 53. here is a patterne and president for vs of inspeakable humilitie Phil. 2.6.7 There is a secret pride in all the sonnes of Adam till God change their heart and this pride the lesse wee discerne it the more it is and the more we discerne it the lesse it is This I obserue touching this incarnation of Christ that his conception by the worke of the holy Ghost was wonderfull for it was so done in the wombe of the Virgin that albeit hee tooke of her very flesh which came of sinfull Adam yet was the flesh of Christ I meane his humane nature body and soule without sinne To preuent that originall corruption which comes to man-kinde by naturall propagation the great wisedome of God prouided that his Incarnation should bee by the immediate work of the holy Ghost without any naturall generation or meanes of man on earth or Angell in heauen or earth Heb. 2.14 Quest 28. Proceede on to speake of the birth of Christ he was borne of the Virgin Mary and of the vnion of natures diuine and humane in this one person Ans Thus I beleeue indeed for so did the Patriaches and Prophets of old because of the diuine Oracles which God gaue them concerning the Incarnation of the Sonne of God Gen. 3.18 and 12.3.4 and 21. Esay 7. and 14. and therefore much more ought wee seeing wee haue in the Gospell the complement of all those prophecies Luke 2.7 Mat. 1.25 so beleeue in Iesus Christ borne of the Virgin Mary that is that hee was not onely conceiued by the holy Ghost in the wombe of the Virgin but also in time and according to the course of nature borne of the sayd virgin and brought forth into the world by her First a dutie following this faith is this thanksgiuing for the Incarnation of the Sonne of God as wee see by the examples of the Angels praising God for this benefite Luke 1.14 the Virgin praising God for this benefite Luke 1.46 And the holy Priest Zacharie praising God for this benefit Luke 1.68 Secondly a consolation following this faith is preached vnto vs by the Angell Luke 2.10 when hee saith Beehold I bring you tidings of great ioy that shall bee to all people hence comes first peace with God secondly peace with our owne conscience thirdly with the holy Angels fourthly with all the creatures of God in the frame of heauen and earth The proper name of Christs mother was Mary this is testified often in the New Testament Luke 2.5 c. This name is added for a more certaine and speciall discription of his Mother that my faith may bee the better certified of the truth of all diuine Oracles and Prophecies concerning him A double discent among Iewes naturall by generation legall when one succeed an other in the inheritance being next by for this holy woman being as Mathew and Luke testifie of the noble rase of the kings of Iudah it is cleere that our Lord and Sauiour Iesus Christ came of the seed of Dauid and so of Abraham according to the promise Gen. 12. and 49. Luke 2. Againe shee is called A Virgin both to let vs see the accomplishment of the prophecie Esay 7.14.22 and to assure vs of that is aforesaid that is that hee is the onely begotten Sonne of God conceiued by the holy Ghost and not by the ordinarie course of nature And this blessed mother of Christ a holy * Luk. 1.48 Prophetise wee doe willingly honour her three waies first by thanksgiuing to God for her secondly by a reuerent estimation of her thirdly by imitation of her excellent vertues And thus hauing seene by cleere euidence from the Lord that our blessed Lord and Sauiour as touching his natures is very God and very man it resteth onely that we learne also by diuine demonstration that these two natures are vnited in one person First 2. Kindes of Vnions 1. In nature 2. In person here then wee must bee aduertised that there bee two kindes of vnions vnion in nature and vnion in person Vnion in nature is when two or moe things are ioyned or vnited into one nature as the Father the Sonne and the holy-Ghost beeing and remaining three distinct persons are one and the same in nature or God-head Vnion in person is when two things are in that manner vnited that they make but one person or substance as the body and soule of man meeting together make one man Secondly this vnion of natures then here is this the second person in Trinitie or the Sonne of God doth assume to it a man-hood in such order that the same being void of all personall being in it selfe doth wholy and onely subsist in the second person in Trinitie or depends wholy on the person of the Sonne so that now it is a nature onely and not a person because it doth not subsist alone as in other men Thirdly this then I vnderstand and beleeue here The vnion of natures discribed that the euerlasting son of God without any putting off of his diuine nature without any commixtion or conuersion was made that which before his Incarnation hee was not to wit very man by taking flesh by the power of the holy Ghost from the Virgin and an humane soule created of nothing Personal vnion both which natures being vnited together in a most admirable personall vnion make one most blessed person euen the most sacred person of our onely Lord and Sauiour Iesus Christ Christ very man Fourthly and our Lord Christ
sanctified others vnlesse hee were the most pure and the most holy one of God in himselfe Heb. 2.11 and Chap. 10.9.10 Thus then the Lord Iesus Christ our most blessed Redeemer hath taken to himselfe of the whole masse of mankind being wholy infected and poysoned with sinne hee tooke I say one portion thereof and did perfectly sanctifie it by the power of the holy Ghost and out of it deriues perfect holinesse and sanctification vpon all his elect by imputation of his merits for their iustification and by his holy Spirit working in them inherent righteousnesse and sanctification that so they may serue him for euer in this life and for euer Quest 31. Now proceed to the Articles following Hee suffred vnder Pontious Pilate was crucified dead and buried and descended into hell what thinke you of these first in generall Ans These words containe and set beefore vs all the degrees of his humiliation first in generall in these words he suffred vnder Pontius Pilate Next the manner how and the degrees of his humiliation and suffring are specified first hee was crucified secondly hee dyed thirdlie hee was buried fourthly he descended into hell First as concerning his suffrings in generall I beleeue hee wanted not passions all his life from the houre of his birth vnto his death and this that Euangelical Prophet foretold by the spirit of prophecie Es 53.2.3.4.5 He hath neither forme nor beautie when wee shall see him there shall be no forme that wee should desire him Hee is despised and reiected of men hee is a man full of sorrowes and hath experience of infirmities wee hid as it were our faces from him hee was despised and we esteemd him not Surely hee hath borne our infirmities and caried our sorrows yet wee did iudge him as plagued of God humbled but hee was wounded for our transgressions hee was broken for our iniquities the chasticement of our peace was vpon him and with his stripes wee are healed Hee suffred in all his life many sorrowes in his natiuitie and infancie nakednesse and pouertie as in the whole course of his life on the earth hee suffred Sathan to tempt him hee was a Mat. 4. hungrie hee was b Ioh. 4. thirstie hee was wearie hee suffred many indignities and reproches by the Iewes and Herod by the Scribes Pharises and Saduces for all the Iewish sectaries and Rabbines were set vp as by the Diuell to shoot their arrowes against him 1. Christ suffred in his humanitie And as touching his humiliation this holy person before described was humbled in respect of both natures for first his humanitie was subiect to the infirmities of nature as also to the miseries and punishments due to man for sin 2. How Christ may bee said to suffer in his deitie Secondly for his God-head albeit that can not bee changed yet was it hid as vnder a cloud all the time of his abode on earth without any great manifestation till hee was declared powerfully by his resurrection Rom 1 2.3.4 and ascention to be the onely begotten Sonne of God Here obserue for instruction and consolation There is such a relation betweene the head and the members and such an agreement that looke how it was with him so it must bee with all the faithfull first he suffred Luke 24.26 then hee entred into glory euen so must they doe wherefore first note it is a wretched case for a man to bee euer in ease as the rich man was Luke 16. and the other desired to bee Luke 12. neuer disquieted in body soule goods or good name for wee see by Christs example that through many tribulations must wee passe to heauen Here then must be a very speciall consolation for the Godly afflicted that they must bee crucified with Christ in earth before they can bee crowned with him in heauen Quest 32. Descend to this speciall Article Hee suffred vnder Pontius Pilate why doe you so beleeue what was this Iudge and what did he Ans First I so beleeue because the Lord hath so recorded by the Euangelists his passion Luke 23.14.15 Iohn 19.14 Now as touching this Iudge it is certaine that he was the Romaine Emperours * Luke 3.1 deputie for that Prouince in Iewrie where Christ was crucified Hee did proceed with Christ in forme of Law as men are handled in Courts of iustice for capitall crimes hee was cited or apprehended hee was arraigned before Pilates tribunall seate his indictment read and proued by false witnesses which were accepted for good after this Pilate gaue sentence of death and lastly execution was done accordingly Obiect But how came it to passe that the same Iudge should pronounce him innocent and yet condemne him as an euill doer Ans The first was done by Gods determitate councell that Gods Elect might euer see it that their Redeemer dyed not for his owne sinnes notwithstanding hee was condemned as an euill doer by the same eternall decree and counsell of God because hee was to beare the iniquities of the Elect and to make full satisfaction for the same Herein then this is the meditation I haue by Faith I do by faith beehold the Lord God himselfe exercising iudgement by the mouth of Pilate Iesus Christ is set himselfe beefore the tribunall seat of God here on earth loden with my sinnes ready to receiue the sentence of Gods iudgement and to beare the wrath of God due to me for my sinnes for hee put himselfe in our person as a wicked person before this tribunall seate and Pilate pronounced the sentence of God vpon him hee thinking nothing lesse for that sentence was ratified by God in * 2. Chro. 19.6 heauen For so the holy Ghost hath testified that nothing was done in all this arraignement God hath one purpose the instruments of his prouidence men and Angels haue an other attachment triall indictment and execution but by the Lords owne determinate counsell and from him as if all had beene acted before his owne tribunall seate of iustice Act. 2.23 So then Pilate Iudas and the rest of the Iewes were but instruments to serue for the execution of Gods eternall decrees and iustice Vse First this ought continually to smite a terrour into impenitent sinners for there is no escaping from the iudgement of God but by this arraignement of Christ Such therefore as receiue him not by faith in this life shall be sure to hold vp the hand at the terrible barre of Gods iudgement Secondly this arraignement to the beleeuer is the matter of all his consolation Gal. 6.14 for by this hee is freed from all those euils that daylie bee executed and shall bee for euer as from the iust iudgement of God vpon the wicked Quest 33. What speciall things be we to obserue in and before his arraignement Ans First his preparation vnto his death testified by all the a Iohn 13. Euangelists for when his time drew neere hee set his minde and heart to it and
but as hee is a terrible Iudge and to execute iustice on them Now to the faithfull Christ is said to be the first fruits of them that sleepe 1. Cor. 15.16 because as in the first fruites of corne being offred vnto God the owner had an assurance of Gods blessing on the rest so here by Christs resurrection the beleeuers haue a pledge of their owne resurrection Quest 44. Thus farre the first degree of his exaltation now let me heare of the second what doe you beleeue his ascention into heauen Ans That I doe for this is not onely prophecied of in the old Testament but also recorded and testified in the new Testament And therefore I know beleeue and professe this to bee the most sacred truth of God that Iesus Christ the very Sonne of the liuing God Act. 1.2.3 fortie dayes after his resurrection from the dead did ascend vp into heauen The prophecies in the old are these Psal 68.17.18.19 The Charets of God are twentie thousand thousand Angels c. Thou art gone vp on high thou hast lead captiuitie captiue The complement of this in the new Testament is Eph. 4.8 where the Apostle testifieth plainely that the Psalmist spake by the spirit of prophecie of Christs ascention and of his gracious blessings powred then as in a solemne triumph in anguration or coronation of a mightie prince vpon his Church and people Againe that Dauid prophecied not of himselfe in Ps 110. Saint Peter auoucheth speaking of the resurrection of Christ Act. 2.34 Dauid is not ascended into heauen but hee saith The Lord saith to my Lord sit at my right hand c. And Christ himselfe fore-sheweth his ascention into heauen Ioh. 16.28 I leaue the world c. Ioh. 14. And the holy Euangelists testifie with one accord that his words proued true for that hee did in verity ascend into heauen in his appointed time Mark 16.19 So after hee had spoken vnto them he was receiued into heauen Luke 24.51 And it came to passe as hee blessed them he departed from them and was carried into heauen Act. 1.9 while they beheld he was taken vp for a cloud tooke him vp out of their sight I doe therefore thus vnderstand this mistery in mind and beleeue it in mine heart and professe it with my mouth that the very same Christ who according to his diuine nature was alwayes in the heauens Iohn 1.3 after he finished the whole worke of our redemption on earth and instructed his Disciples fortie dayes as concerning the truth of his resurrection so concerning the propagation of the Church and publication or preaching of the Gospell for the building vp of his misticall body on earth after all this I say accomplished hee ascended vp to heauen in the presence of all his Disciples in that very body and soule wherein hee liued suffred and dyed on the Crosse and in that very body which was buried and rose againe in this body and soule I say Iesus Christ ascended vp into heauen where hee must haue his residence or bodily presence vntill the time of the restoring of all things Act. 3.21 And by Heauen here I vnderstand not the firmament as Gen. 1.1 ver nor the ayre Heb. 12.22.23 Mat. 18.10 1 Cor. 13.2 2. Cor. 12.2.3 Psal 103.19 Mat. 6.26 but the highest heauens where God and his Angels and the spirits of the righteous haue their rest Iohn 14.2.3 Phil. 1.23 Againe whereas the Euangelist Saint Luke saith Act. 1. 9. that he was taken vp the meaning is this was done principally by the mightie power of his godhead and partly by the supernaturall propertie of a glorified body which is to moue as well vpward as downeward without constraint or violence And thus Christ ascended into heauen really and actually and not in appearance onely And hee went also locally by changing his place and going from earth to heauen so as hee is no more on earth bodily as wee are now on earth at is afore shewed And whereas it may bee doubted if hee bee so departed from vs as touching his bodily presence how that may bee true that hee said hee would bee with vs vnto the end of the world Mat. 28.20 The answere is hee said also that hee would leaue the world to goe to the father Iohn 16.28 Wherefore he must bee vnderstood to speake by a distinction True it is he was before Abraham Iohn 8.58 and so is hee with his Church to the worlds end according to his diuine nature in maiestie grace Eph. 4.8 vertue power and effectuall working of his holy spirit Iohn 17.11 and 14.16.17 and 16.13 but his bodily presence is in heauen Secondly if any doubt further whether the natures bee not thus seuered if where the one is the other is not alwaies I answere no for the diuinitie which cannot bee comprehended must of necessitie outreach and yet comprehend the humanitie and thereunto bee parsonally vnited It is not alwaies true that of two things conioyned where the one is there must bee the other also For the Sunne and his beams are both ioyned together yet they are not both in all places together For the body of the Sunne is seated and carried onely in his celestiall orbe in the heauens but his beames are here beneath on the earth In those holy phrases then we must remember that as diuines speake the properties of both natures must bee distinguished in Christ for in such places properties belonging to one nature are ascribed vnto the other because of the hypostaticall vnion of both natures in one person And thus far for the sence of the words of this Article where wee see breefly that Christs ascention is an exaltation or a receiuing vp of his humanitie to sit in the highest heauens till the glorious day of his appearance in iudgement Heb. 1.3 Quest 45. What vse is there of this faith and what comforts follow it Ans First when I doe thus beleeue the ascention of Christ I doe beleeue also all the effects thereof and all the holy adiuncts appertaining thereunto namely these two principall which the Apostle specially mentioneth Eph. 4.8 and 12.1 That when he ascended vp on high he lead captiuitie captiue By Captiuitie vnderstand a multitude of captiues as the Psalmist doth Psal 68. ver 19. that captiues here meant are the world the flesh sinne Sathan and death it selfe and whatsoeuer engins and confederates these had against Christ in his humiliation and his members all their dayes on earth He so triumphed ouer them all on his crosse Col. 1.12 but specially in his ascention that howsoeuer they may feare vs otherwhiles and scare vs to waken vs from securitie yet they shall neuer hurt vs for Christ hath taken away their sting 1. Cor. 15.55 and hath pinioned their hands behinde them as captiues and hath set vs free if wee will come vnto him when hee call vs by his Gospell Wherefore if wee refuse now his call our state is the more damnable A man
saith Chap. 16. 19. After the Lord had spoken vnto them he was receiued into heauen and sate at the right hand of God And the Apostle Eph. 1.20 He raised him from the dead Act. 2.3.4 1. Tim. 3.16 and set him at his right hand in the heauenly places far aboue all principalitie and power Thus then in few words I expresse my meaning and faith concerning this Article I say that our Lord Iesus Christ hauing accomplished all his worke on earth and hauing committed the word of reconciliation for the gathering of his Elect vnto his holy ministers hee doth not now from hence forth after his ascention execute any of his offices in infirmitie as before on earth but in great excellencie and glory in the highest heauens I doe therefore here beleeue that Christ God incarnate beegan after his ascention and not before to sit at the right hand of his father and am perswaded that Christ now sitting in heauen Ioh. 17. Rom. 8. Ephes 1. both heares my prayers and prayes also to his father for mee and I am perswaded that his vertue grace and power is maruelous effectuall in the hearts and consciences of all the faithfull by meanes of his Gospell 1. Thes 2.13 albeit his bodily presence bee as far distant from vs as his seate in heauen is from our hearts on earth for him hath God lifted vp with his right hand to bee a Prince and a sauiour to giue repentance to Israell and forgiuenesse of sinnes So thus I conclude Christ God and man doth actually raigne in heauen with the father in glory and that the father doth and will doe all things by none other and that none other is of power to execute this office of the head of the catholike and vniuersall Church of Christ on earth but onely our Lord and Sauiour Iesus Christ Now in that Christs placing at the right hand of the Father argues an inferioritie in Christ because of one nature as is aforesaid hence it appeares that they bee deceiued who auouch that Christ glorified hath such a transfusion of the proprieties of the God-head into his manhood omniscience and omnipresence c. for this is to make the creature a creator and so Iesus Christ should haue no true humane body and soule in heauen which were not to glorifie his humanitie but to abolish it And whereas the word Almightie is repeted againe in this Article it is to signifie the maiestie of God the father and so the excellencie of Christ who is so aduanced and glorified God and man or the man Christ Iesus by so mighty a maiestie Againe here I professe that by the session of Christ at the right hand c. two things must bee vnderstood first that this blessed person of the Sonne hath the same equalitie of maiestie and glory with the Father Secondly by this phrase is also vnderstood that the humane nature of Christ is exalted to a most high excellencie of glory euen to execute iudgement as he is the Sonne of man Ioh. 5.27 And it may not be here said as in his resurrection that like as Christ rose onely in respect of his humane nature so also hee sits at Gods right hand in respect of the same nature for the session at Gods right hand is not a propertie of nature but signifieth the state of the person of Christ resting now in the execution of his offices as being king and priest and mediator betweene God and his people See Bucanus pag. 260. Sedere igitur c. Quest 47. Now proceed to the fruits which follow this faith Ans The benefites which follow this exaltation and session of Christ at the right hand of God are either in respect of his priesthood or of his kindome The beleeuer gaines these benefites by his priesthood First he is now and may be truely perswaded that as the couenant of grace and priesthood of Christ haue * Heb. 8.6 none end so his intercession for him and for all euery beleeuer shall neuer cease to the end of the world for all Rom. 8.34 1. Tim. 2.5 1. Iohn 2.1 Iohn 17. Christ is risen againe and sitteth at the right hand of God and maketh request for vs and for euery one I haue praid for thee Peter that thy faith faile not The manner of this is this hee appeares in heauen as a publike person in our stead He appeares in the sight of God for vs. Heb. 9.24 and makes the same requests hee made on earth Iohn 17. The difference betweene Christs passion and intercession is this the passion is as a satisfaction to Gods iustice for vs c. and as it were the tempering of a plaister but intercession applies it to the very sore So then the beleeuer is hereby sweetly comforted in heart being perswaded that Christ Iesus God and man now sitting in great maiestie and glory in heauen first heares his prayers in heauen and secondly accepts and sanctifies all his sacrifice and seruice which the beleeuer offers to the father by his hand Heb. 13.15 Psal 119.106 for all our seruice is imperfect yet for his intercession sake it is accepted as perfect A second consolation here ariseth to the beleeuing heart hee may now with boldnesse goe to the throne of grace Heb. 4.16 because wee haue then an high Priest an high Priest that sitteth at the Throne of the Maiestie in the heauens Heb. 8.1 And for this cause the same Apostle in the same Epistle Chap. 10.19.20 biddeth vs draw neere with a true heart and with an vndoubted perswasion of faith And againe most sweetly Phil 4.6 Be nothing carefull but in all things let your requests be shewed vnto God in praier A third consolation is this his intercession preserues euery repentant sinner in the state of Grace that being once iustified and sanctified they may so continue vnto the end whom he loueth once in his Christ who stands before him hee loues him for euer Iohn 10.29 If hee fall the Lord will raise him vp againe Fourthly a most sweet consolation is this the intercession of Christ in heauen casteth downe such beames of grace into the beleeuers heart on earth that it causeth another intercession of the spirit in him or causeth the spirit of prayer to be effectuall and working in him Zach. 12.10.11 Rom. 8.26 Hee giueth vs his spirit which helpeth our infirmities and maketh request for vs with sighes and grows that cannot be expressed but hee which searcheth the hearts knoweth what is the meaning of the spirit for hee maketh request for the Saints according to the will of God The holy Ghost makes request by stirring euery repenting heart to pray with grones and sighes which the mouth cannot expresse and this is a speciall fruit of the intercession of Christ in heauen so that a man may soone know by the spirit of prayer in his owne heart how Christ prayeth for him in heauen A man may soone finde it by his owne coldnesse or feruency
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
any men and beasts such absurditie will follow vpon that doctrine as it will grieue any mans heart to heare them much more to beleeue them To conclude what glory had Christ in earth that his Disciples haue not seene surely none but they must see his glory giuen him by his father and therefore where Christ is thether we must ascend namely to the heauens and forsake the earth and neuer looke to enioy any benefite by the renued frame of the earth Quest 51. To what vse then shall there bee new heauens and a new earth according to the Scriptures for first of all Saint Peter saith 2. Pet. 3.13 But wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse Reue. 21.1 Saint Iohn writeth saying And I saw a new heauen and a new earth for the first heauen and the first earth were passed away and there was no more sea Ans By these places of holy Scripture it cannot bee prooued that the Saints shall liue vpon earth no more then that they shall liue in heauen for the Apostles plainely affirme a new heauen and a new earth and therefore we as sufficiently prooue by these texts our glorified estate in heauen as well as vpon the earth Quest 52 But why should wee looke for a new earth after the later day if wee shall not dwell therein Ans I answere for many causes first for the accomplishment of his owne promise Esa 66.17 For loe saith the Lord I will create a new heauen and a new earth and the former shall be remembred no more Is not the promise of God sufficient cause for vs to liue and dye in expectation of the performance thereof Hath God no other ends and vses of the new earth except men dwell in them Paradise wherein Adam once dwelled and from which hee and wee were expelled was it destroyed when men did not inhabite it or doth any man liuing know vnto what vse the Lord appoynted it surely none and therefore if man might bee on earth and God suffer Paradise for his secret purposes best knowen to himselfe not to bee inhabited much more after the iudgement when the gates of heauen shall bee open shall not any man neede once to dreame of an habitation vpon earth Secondly if there bee no other cause yet is this cause a sufficient reason to all sober men to perswade them of the vse of the new earth namely that whereas sinne hath now made it subiect to corruption and yet the first purpose of God that it should remaine for euer in pure estate without corruption had not sinne brought in death to men and corruption to the creatures must still stand and therefore for the first purpose of God which neuer altereth hee will preserue this outward world euen as the bodies of men that it may remaine before him as a monument of his owne handy worke for euer Two opinions are very grose one that if man had not fallen hee should neuer haue come to heauen but enioyed onely this worlds felicitie whereas the onely difference betwixt vs now in a degenerate estate and him in a pure estate concerning life eternall is not in regard of place for hee should haue gone to heauen as Elias and Enoch without leauing behinde him his mortall parts and that without paine of death or helpe of a Mediator by his owne righteousnesse holinesse and integritie and now through many afflictions paine and death by the helpe of a Mediatour and after the bodies resurrection will goe to heauen and life eternall The second errour is that the world should haue needed any purgation or should haue waxen old like a garment as now it doth or that there should haue needed any iudgement except sinne had entered into the world and therefore I conclude that the earth at the beginning was ordayned to stand for euer Psal 19.90 and that there is no more cause that men shall inhabite it now after the Iudgement then if men had neuer sinned and that this purpose of God shall sustaine and repaire it for to bee a monument of his owne work for euermore Quest 53. If the Lord would haue it remaine as a monument of his owne worke why then doth not the Sea remane for it is expresly said Reue. 21.1 And there was no more Sea Ans The Apostle in the Reuelation declareth onely a vision and therefore it cannot be certainly expounded literally in euery point hee repeteth what he saw and not in euery part what shall be for God hath reserued some things vnto himselfe but forasmuch as many visions are allegoricall especially in the Reuelation where the Angels are Ministers or Bishops the Churches Candlesticks the Beasts Gouernors persecutors the marriage of the Lambe the last day final end of the churches trouble ther also the sea in many places signifieth the brittle estate troublesome generation of this world And for my part I can see no cause or reason to interprete that part of Saint Iohns vision literally but rather that in the renued estate of the world after the later day there shall dwell righteousnesse neyther men with beasts or one with another shall haue any contention but all things shall succeede according to peace constancie and pleasure Wherefore those words being vnderstood of the Elect after the resurrection like as is afterward the new citty her foure gates her pauement with the twelue precious stones her water her fruites her trees her leaues her garments all allegoricall I conclude that the first diuision which God made of waters shall stand both aboue and beneath the firmament and that the sea shall not worke nor bee tossed with windes nor destroy any of the creatures renued vpon the face of the earth but vnto the Saints they shal no more looke vpon sea or land Quest 54. But it would bee much more for the comfort of men to liue againe in this world wherein they haue receiued many wrongs afflictions and oppressions by wicked men that they might see how god hath swept out all the vngodly out of the earth according to the promises of God as Psal 37.9 Euill doers shall be cut off but they that waite vpon the Lord shall inherite the land ver 11. The meeke shall possesse the earth and haue their delight in the multitude of peace ver 18. The Lord knoweth the dayes of the righteous and their inheritance shall be perpetuall ver 22. Such as be blessed of God shall inherite the land ver 29. The righteous man shall inherite the land and dwell therein for euer Now how can they bee said to inherite the land which in this world are but pilgrimes and wander to and fro and how can they haue a multitude of peace during the first possession of the earth in any delights who are adiudged in this world to warre fire and persecution and how short is their dwelling for euermore if they dwell not here againe after the later day when
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
heauen for not onely their friends and forefathers shall welcome them and reioyce for their coronation in that kingdome but also the Angels and Archangels shall congratulate their entrance and therefore our Sauiour Christ saith that there is ioy in heauen ouer one sinner that conuerteth and if at the conuersion much more at the coronation Fourthly wee reade of kings that they haue thrones and chaires of estate wherein no man may sit but themselues so also is it with the Saints in heauen for they haue their seates whereon they fit as Iudges and kings iudging the euill Angels and thereupon our Sauiour told his Disciples that they should sit on seates iudgeing the twelue tribes of Israell It was not for nothing that there were sixe steps ascending vp to Salomons throne whereby he was eleuated and aduanced aboue the people so likewise in token of our eleuation our mansions in heauen are decyphered by those ascending steps Fiftly kings haue all necessaries prouided to their hands and are not troubled or combred with any thing but the toiles and labours of their life are dispatched by other ministers and persons Such also is our estate in the kingdome of heauen for we shall haue all things prouided for vs by God himselfe and all his holy Angels as may appeare by that description of the new Ierusalem Apoc. 21.1 And I saw a new heauen and a new earth for the first heauen and the first earth are passed away and there was no more sea ver 2. And I Iohn saw the holy citie new Ierusalem come downe from God out of heauen prepared as a bride trimmed for her husband ve 3. And I heard a great voice out of heauen saying Behold the tabernacle of God is with men and he will dwell with them and they shall bee his people and God himselfe shall bee their God with them ver 4. And God shall wipe away all teares from their eyes and there shall be no more death nor sorrow nor crying neither any more paine for the first things are passed ver 5. And hee that sate vppon the throne said behold I make all things new and hee said vnto mee write for these words are faithfull and true ver 6. And hee said vnto mee it is done I am Alpha and Omega the beginning and the end I will giue to him that is a thirst of the well of the water of life freely The well of the water of life is the meanes and prouision of immortalitie which is already laid vp in store for the elect and they shall receiue thereof freely like guests that are bidden to a banquet Therefore also is it Mat. 22. compared to a wedding feast where all them that are bidden receiue entertainment at the cost of other In this present world it is as much as man can compasse to get things necessary for a short life how great then shall be the happinesse where all things shall be made ready without our cost knowledge labour or charges Sixtly kings are not subiect to any comptroll except it bee of almightie God and such is the estate of the Saints in heauen not onely to liue without rebuke but to commit nothing worthy blame There was neuer man in this present world but hee receiued checks and reproofes by one or other sometimes iustly somtimes vniustly for this world is full of the strife of tongues Abraham was reprooued by Abimelech Dauid by Nathan Ezekiah by Isaiah his men and army rayled on by Rahsaketh and therefore how happy shall it bee to bee in such a state where neither a man shall bee blamed or bee blameable For in this kingdome all our thoughts words and works shall bee so refined and directed by the immediate presence of God that in our selues wee shall raigne ouer our owne passions according as it is expressed in Psal 45. that the Churches children or sonnes shall bee princes in all lands Better is a man that ouercommeth himselfe saith Salomon then hee that ouerthroweth a citie And therefore this happinesse which neuer man could attaine vnto in this life now shall hee enioy for hee shall not striue any more against the spirit and shall not say The good that I would I doe not and the euill that I would not that doe I but haue in himselfe a quiet resolution without all inward reluctance and resistance to follow beleeue embrace and work those things which concerne the onely pleasure of God and the pleasure of God shall bee the ioy of himselfe So that it is more to raigne ouer himselfe then ouer all the nations of the earth for Nabuchadnezzar a great king yet for lack of gouernement became a brute beast Dauid for lacke of gouernement brought a plague vpon the people Alexander for lacke of this temper and rule ouer himselfe after hee had as hee thought wonne and ouercome all the world yet fell to deifie himselfe and would bee called a God and at last eyther was slaine or else dyed in his drunkennesse Now such was our estate in the best I meane in innocency that as Adam could not containe himselfe no more can nor should any of vs and if in the case wee are in clothed with this sinfull and corruptible flesh wee were in heauen euen in heauen wee should loose heauen But now the Lord hath prouided for vs a more endurable estate better then Adams because wee shall not loose our selues and better by dying then if without death and change wee should goe to heauen for we shall neuer more bee able to sinne neuer haue a check by God man or Angell neuer more bee sorrowfull in our selues because wee are reprooued by and in our owne consciences but rest in our selues and without our selues like kings against whom there is no rising vp want or rebellion Quest 61. I would heare yet more of other titles in the word of God and first of all whether the Paradise wherein our Sauiour Christ promised to meete the good theefe bee heauen yea or no Ans Is there any man so nice curious and impious to doubt of that point Quest 62. Yes very many for I haue heard some say that it was the place of the fathers rest which dyed before Christ Others that it was the first Paradise out of which Adam was driuen and that Christ by his death recouered againe which from Adam vnto that time was neuer inhabited and no earthly man could tell where and in what place it was Some say it was vpon the earth others that it was in the ayre in the East vnder the Sun-rising other that it was heauen and therefore I would gladly know what a godly man may think thereof Ans Surely it were endles to answere all vaine inuentions which by the hearts and mouthes of men are vented for the diuell For the Fathers rest which dyed before Christ is a figment of mens braine if it bee the Limbus patrū a place neither in earth hell or heauen for then the promise of Christ was
should bee omitted which may bee gathered out of the word of God therefore I say that wee shall know one another more inwardly more outwardly more truely and more comfortably then euer wee did in the world and that I will manifest foure wayes First wee shall know God as hath beene prooued and the knowledge wee shall haue of God shall bee more then all the knowledge that euer wee conceiued of men so then if the ioyes of heauen by the direction of Angels or through the knowledge of the Gospell which wee haue attained vnto in this present world and doe carry with vs out of the vvorld through the goodnes of the holy Ghost do shew vnto vs the person and things that we neuer saw or knew in this life then I beleeue much more that vve shall know againe fathers mothers brethren sisters vvife husband children and friends vvhom vve did know and vvith vvhom vvee did conuerse in this present vvorld for in nothing must our knowledge bee empared but bettered in all things and as society is not comfortable vvithout familiar acquaintance God forbid that any man should thinke this to bee vvanting in the heauenly estate yea as there are places in heauen as vvell as in earth God hath sorted and placed kindred and countries together and this made Dauid to say speaking of his child 2. Sam. 13. I shall goe to him and hee shall not come to mee vvhereby hee meant his owne death and ascending into heauen vvhither his little infant was gone before Secondly we shall know one another at the last day and after the resurrection beecause vvee shall know those holy men which were neuer knowen to vs in this world for if Saint Peter Saint Iohn and Saint Iames did know Moses and Elias at the transfiguration of Christ which were dead at the least sixe hundred yeares before their time and if the iust men which rose againe at the death and resurrection of Christ and appeared to many in the holy citie after their resurrection were knowen to their friends and acquaintance then I conclude that we shall know one another confer one vvith another and also them whom vvee neuer knew in this world and not by face onely or in progresse of time one after another but also by name and sodainely so as we shall be able to say this vvas Dauid this was Saint Peter this was holy Abraham this the widdow of Sareptha this the good sonne of Ieroboam this my father this my sonne this my vvife this my pastour and occasioner of my saluation And therefore if this delight thee good Christian reader then I beseech thee lay hold on thy saluation and that if thou recouer in thy next life thy lost fame goods health members dignitie and quietnesse doe not thinke that thou shalt loose thy acquaintance for euer and euer or that heauens ioyes do not stand in societie and mutuall conference and comforts one with another Thirdly I am confirmed in this opinion because in the parable of Diues and Lazarus the rich man in torments is said to know Abraham and Lazarus and Abraham to know him in hell fire Now then if the damned know those that are saued and if Abraham knew him that was damned being a Iewe and of his owne posterity borne long after his death because hee calleth him sonne then I know that the glorified shall know more and that they shall see the wicked plagued before their eyes to the increase of their ioy for it is a true saying Et memoria culpa visio infernalis damnarum poenae ad laetitiam facient that is both the remembrance of their owne sinne and the sight of the hellish punishment inflicted vpon the damned shall helpe forward their pleasures Fourthly and lastly the end of saluation is the perfection of all the ioy that euer entered into the heart of man and an addition of that which neuer entered For that saith the Apostle which neuer entered into the heart of man hath God prepared for the Elect but this affection is common in the hearts of men to desire the sight knowledge and conference with their friends yea euery man prayeth at his departure from his acquaintance farewell and if wee meete not on earth God send vs to meete in heauen which by a long continued tradition from the father to the sonne by an auncient and true perswasion of their heauenly coniunction amitie and familiaritie to bee renued and continued for euermore at the renuing and resurrection of the flesh And indeede this word Life vvhereupon wee entreat doth iustifie so much without enforcement for is it not true that life is maintained by friends familiaritie and acquaintance not onely by encreasing our new friends but by keeping our old and therefore heauen cannot want this happinesse but that therein the mother shall know the infant and child of her wombe and the scholler his master vvhich brought him to heauen Oh therefore sit downe vvith thy selfe vvhosoeuer thou be that hearest or readest this and remember all thy friends that be dead and with the Lord yea all the innumerable troupes of iust and perfect men compare them with those that now thou hast liuing and compare also their inequall estates and thou shalt finde them aboue innumerable these a few those glorified these humbled those able to preuaile with God these scarce able to get the fauor of men those passed through the worlds dangers miseries and enormities without perishing these sayling in the middest of perils and therefore ready to bee ouerturned and in hazard of destruction and in a word those despising all earthly kingdomes because they are enriched with greater matters these carking and caring moyling and labouring for a litle corner in this life Therefore hast thee hast thee to bee prepared for that societie the Lord tarrieth thy prouision and amendement the end of thy race is set and appointed so soone as thou hast finished thy labour thou shalt come to thy iourneyes end and therefore desire to bee loosed and to be with Christ and all his members Another propertie of the life to come is the perfection of loue which shall bee in all his seruants for then they shall loue God more then themselues that is perfectly and without measure now this loue of God is stronger then all the affections of man for by this loue they loue one another more then euer themselues as much as euer and God more then themselues and one another For this cause the loue of God neuer dyeth for faith and hope decrease and decay and there shall bee a time when there shall bee no vse either of faith or hope but loue shall encrase and continue for euermore wherof Saint Augustine writing vpon the 37. Psalme saith thus Quae erunt autem ò amator dei delitiae tuae O louer of God what shall bee thy delights when all shall be delighted in the multitude of peace thy gold shall bee peace thy siluer shall bee peace thy
inheritance shall bee peace thy life shall bee peace thy God shall bee peace and whatsoeuer thou desirest shall bee peace Here in this world thy gold cannot bee siluer thy siluer cannot bee bread thy bread cannot bee wine and thy light cannot bee thy meate but there the Lord shall be all vnto thee thou shalt eate him that thou maiest not hunger thou shalt drinke him that thou maiest not thirst thou shalt bee illightened by him that thou maiest not bee blinde thou shalt bee sustained by him that thou maiest not faint hee shall possesse the wholy which is all in all Thou shalt not there feele any misery because with him through thy loue thou shalt possesse all Thou shalt haue all and hee shall haue all because thou and hee shall bee one Thus far Saint Austen Another propertie of this life is the change of bodies and alteration or rather vtter abolishing of all inglorious infirmities and weaknesse for it is said Phil. 4.23 our bodies shall be like his glorious body and what is the fashion of his body you may read Reu. 14. his head and haires white as wooll or snow and his eyes were as a flame of fire and his feete like vnto fine brasse c. It shal be incorruptible and neuer change immortall and neuer dye spirituall and liue of it selfe without corporeall helpes nothing shall rise against the soule of a man no fraitly no want no hunger thirst or cold no heate wearinesse or indigence no contention and brawling no not that trouble arising in euery one in the kingdome of grace Sollicita cautela vitandi inimici diligendi both of auoiding and louing his enemie Of this estate a learned father discourseth in this manner When this mortall hath put on immortalitie there shall bee no opposition by diabolicall pollicy no euill or condemned heresie no impietie of infidels but in those tabernacles of the righteous shall bee nothing but reioycing and exultation because they are made the citizens of that city which is supernall eternall and free which is not couered with darkenesse shadowed with night wasted with continuance and age nor yet hath any need of the glittering light of the Sunne there shall not the Moone shine the Starres shew no candle lighted no lampe burning for the diuine light shall lighten it the Sunne of righteousnesse and the true light shall shine vpon it the inaccessible and incomprehensible light which is not inclosed in any place nor ended in any time shineth vpon that heauenly Ierusalem the mother of vs all which with her children the sons of light the sons of the day the sonnes by adoption the sons of God shall be glorified in the same for euer and euer Fiftly and lastly they shall be in heauen not onely in vnspeakable ioy but also seruing God in that life for there is no life nor ioy in any life without the seruice of God and therefore our sauiour told vs to doe his fathers will was his meate that is the staffe of his life and his ioy Now the Saints in heauen shall both ioy and doe nothing but praise him for all their time shall bee a Saboth appropriated to serue him and sing his praises for euermore Esay 66.23 and indeede this must sinke deepe into our hearts in this life not onely for our instruction what wee shall doe in another world but also to stirre vs vp in this life to serue God because therein we ioyne with the Saints in heauen and the Church in earth is pertaker with the triumphant glorified soules in the kingdome of Maiestie and for this cause in our dayly prayers wee pray Thy will bee done in earth as it is in heauen But to returne to the ioy our ioy shall bee there all of the Creatour and not of the creature none shall take it away for wee shall bee out of danger of loosing our happinesse and therefore better then the Angels now but ioy taken any where else and compared to this is but sorrow sweetnesse but paine and bitternesse comlinesse but black and ougly filthinesse and delights but troablesome noysomnesse Of which estate Saint Ciprian in his sermon of mortalitie maketh this meditation Wee accompt Paradise our countrie and wee haue already gotten the Patriarches to bee our Parents oh why doe wee not runne and make hast home into our country and salute our parents there expecteth vs a great number of deare friends of parents brethren sonnes sisters mothers and acquaintance I say a great number expecteth vs which are already secured of their owne glory and are carefull for ours Oh to come into their sight and mutually to embrace them how great shall bee their and our glory both together what shall bee the pleasure of those celestiall kingdomes where the feare of death ceaseth and wee assured to liue eternally what is that highest and perpetuall felicitie there are crowned the Godly fellowship of the Apostles the great number of Prophets the innumerable troupes of Martyrs There doe virgins triumph which by the vigour of the spirit haue gotten victory of all concupiscence and liued in chastitie there shall they see the mercifull rewarded who wrought righteousnesse by their feeding clothing and cherishing the poore although for the obeying of Christ they haue forsaken their owne patrimonie And to conclude with the words of Saint Austen wee can more easily tell what is not in heauen then what is for wee are not able to tell how great a good God is and yet we are not permitted to hold our peace and therefore wee cannot tell and yet for ioy wee cannot hold our peace then whether wee speake or say nothing wee shall reioyce exceedingly This is their reward to see God to liue with God to liue of God to bee of God to bee in God to bee for God which is the cheefest good And where as is the cheefest good there shall bee the cheefest felicitie cheefest pleasure true libertie perfect charitie eternall securitie secure eternitie there is the true reioycing all knowledge all beautie and all blessednesse there is peace pietie goodnesse light vertue honestie sweetenesse concord rest praise glory and life eternall concerning which pray gentle Reader that Christ would say to thee and mee Come ye blessed of my Father receiue the kingdome thy Masters ioy prepared for you before the worlds beginning Quest 66. But you haue rehearsed out of Saint Paul that this life is eternall and the gift of God How can it bee the gift of God seeing it is the reward of righteousnesse Ans Indeede as it is the full promise of God it is a gift but as it is the hire and recompence of a good life it is a reward and euery way it commeth from the free and voluntary gift of God for if it came any other way woe were it to vs which are able to doe so little for so great a crowne wee cannot buy it we cannot steale it as Iacob did his fathers blessing but it must bee giuen vs not from or by man but by the Lord which giueth plentifully and casteth no man in the teeth And this is a comfort where withall I will end this discourse for by it I conceiue that the kingdome of heauen shall be bestowed equally both vpon poore and rich for it is a gift and no man can challenge more in that gift then an other none can bee nearer then other Euery place of the earth standeth in equall distance from heauen and euery man and woman are alike capeable of eternall life the wise and foolish virgins stood in the same way and place to expect the same bridegroome Therefore seeing all must be bound to God for these benefits let vs not iudge any that in our opinion seeme to bee far from grace for the Lords gifts and graces are without repentance and hee that is able to call them to graffe them and to winne them will cloth their naked soules with comfort His desire is to binde men vnto him for it and therefore let not any man dispaire of their saluation nor enuy them if the Lord call them to heauen at the last gaspe as hee did the good theefe vpon the Crosse FINIS