â—…e oppressed there Rise â—…d follow me Come and â—…e the beauty of my Faâ—…ers house Is it not a shame for vs to lye back and linger in this iourny Most part among vs hauâ—… liued as long as our Lorâ—… yea many twise as long shall we still desire to liâ—… long in this absence froâ—… him It was promised bâ—… Esay that vnder the kingdome of Christ there shâ—… be no more a child of yeareâ—… nor an olde man that haâ—… not filled his daies Anâ—… these Fathers who saâ—… the day of Christ but a faâ—… off were ioyfull to dyâ—… that they might enioy him Thus is it saide oâ—… Isaac that he died full â—…daies and shall not we tâ—… whom this day of our â—…ord hath shined more earely long to be dissoled that we may be with â—…ur Lord. I grant long â—…fe is one of God his proâ—…ised temporal blessings â—…ut it is a far greater blesâ—…ng so to liue that thou â—…e content to die so to â—…se the daies which God â—…ath lent thee that thou â—… and not in neede of any â—…ore spending euery day 〈◊〉 if it were thy last day â—…ke Israell in Egypt with â—…ynes girded vp and thy â—…affe in thy hand for the â—…urney euer looking and â—…nging when the Lord shall command thee 〈◊〉 remoue Againe it is to be oâ—… serued that our Sauioâ—… speaking of his death câ—… it a going to his Fatheâ—… S. Luke calls it the time 〈◊〉 his assumption namely 〈◊〉 into heauen If we coâ—… consider this it woâ—… banish from vs the prâ—…phane feare of deatâ—… There is one family saâ—… S. Paul whereof God the Father part of thâ—… Family is in heauen anâ—… part is vpon earth As â—…rusalem was distinguishâ—… into two cities the supeâ—…or and inferiour so is tâ—… Church The superior ciâ—… hath in it the compaâ—… of Saints triumphant â—…e inferiour consists of â—…e company of Saints â—…ilitant yet both make 〈◊〉 but one family Now â—…en since our death is 〈◊〉 other thing but a pasâ—…g from the lower â—…use vp into the higher 〈◊〉 the transplanting of a â—…ee from one part of the â—…ords vineyard to a betâ—…r why shall we grudge it But of this more â—…ay be seen in our Treaâ—…es of the eight to the â—…omanes and defiance to â—…ath The doctrine of thâ—… Stepmother-Church oâ—… Rome comes far short oâ—… this comfort the deatâ—… of her children they callâ—… downe-going to an houâ—… in hell to wit Purgatory not an vpgoing to our fathers house in heauen 〈◊〉 comfortles religion Phisitians are they of no value miserable are theâ—… who are blinded by them Their religion tells the that in thy life-time thoâ—… canst not be sure of saluation and in death it assures thee thou must gâ—… into purgatory the painâ—… wherof differeth nothing from the paine of hell exâ—…ept that it is of shorter â—…ontinuance and there â—…eedes them with vaine â—…opes that they wil bring â—…hee out againe but canâ—…ot tell thee when If thou â—…ue thy soule O man â—…ust not in such deceitâ—…ll trumpery hazard not â—…y soule downe-ward â—…ee that religion which â—…rofesses this for a princiâ—…le that it cannot make â—…ee sure of saluation If â—…ou wouldst haue rest to â—…y soul belieue in Christ â—…enounce thy selfe conâ—…nt thee with his merits â—…e instructed by his word there thou shalt learnâ—… that it belongeth vnto alâ—… his redeemed which heâ—… spake vnto one This nighâ—… thou shalt be with me in Paradise From the place oâ—… our Pilgrimage al that diâ—… in the Lord goe by 〈◊〉 straight course to Paradise they know no Purgatory Vbi euolauerit corpore anima si rea sit pâ—…testates tenebrarum eam â—…ripiunt Sanctis vero astâ—… Angeli qui eorum animâ—… ad suam partem pertraâ—… So soone as the soule flâ—… eth out of the body if be guilty the powers 〈◊〉 darkenesse carries it viâ—… lently with them as their prey but the holy Angels carries the soules of holy men vnto their place as they carried Lazarus his soule into Abrahams bosome no word heere of any mid-place and no lesse cleare in this point is Nazianzen Credo omnem animam Deo charam posteaquam corporis vinculis soluta hinc excesserit hilarem ad dominum suum conuolare beatitudinâ—…m reconditam imaginatione quadam percipere I beleeue that euery soule beloued of God so soone as it is loosed from the body flyes ioyfully vnto the Lord and there enioyes that happines which in heauen is laied vp for it But no lesse cruell and merciles are they toward young children dying without Baptisme for these if the want of Baptisme be not supplied by martyrdome they condemne to another house of hell which they calâ—… infernus non baptizatorum the hell of such as are noâ—… baptized Our Sauiour commanded to bring thâ—… young children and saiâ—… of such is the kingdome 〈◊〉 heauen but these new doctors will banish young ones from him and grant them no place in his kingdome S. Paul saith that children of beleeuing Parents are holy being born within the Couenant but the Pope sends them downe to a house in hell for want of the seale of the Couenant But because they still bragge of Antiquity we wil let you heare the voyce of Antiquity plainely against them First of this purpose Augustine writes in this manner Proinde respuendi sunt a corde Christiano qui putant ideo dictum multas esse mansiones quod extra regnum coeloruâ—… erit aliquid vbi maneant beati innocentes qui sine Baptismo ex hac vita emigrarunt quia sine illo in regnum â—…alorum intrare non poterunt Therefore they are to be reiected yea spewed out of a Christian heart who thinke because our Sauiour sayes there are many Mansions that therefore without the kingdome of Heauen there is some place wherein blessed innocents dying without Baptisme shall remaine because without it they cannot enter into the kingdom of heauen Haec â—…ides non est fides quia non â—…st vera Catholica fides This faith is no faith because it is no true Cathoâ—…ique faith Dare ye so diâ—…ide the house of our Father that some Mansions therof ye make to be in the kingdom of heaueÌ„ others of them without the kingdom of Heauen Absit vt â—…ui volunt habitare in regno â—…oelorum in hac stultitia veâ—…int habitare vobiscum Far â—…e it from vs that they who would dwell in the kingdome of heauen should dwell with you in this foolish opinion With Augustine agreeth Bernard I read saies he that the Lord spake of Ieremie Before thou came out of the wombe I sanctified thee And of Iohn the Baptist Qui ex viero Dominum in vtero sensit who in the womb of his owne Mother Elizabeth was touched with a feeling of his Lord in the wombe of Marie the blessed Virgin 〈◊〉 〈◊〉 had fallen out 〈◊〉 â—…ee that any of 〈◊〉 〈◊〉 died in the 〈◊〉 meaning of
Faith and what need we haue to try it 2 Cor. 2 Tim. 1. Iam. 2. Faith three manner of wayes described 1 It is a subsistance of things hoped for 2 It is an euidence of things not seene Aug. in Ioan. tract 68. 2 Cor. 5. Heb. 6. 19. 3 It is the anchor of our soule which holds vs fast that we driue not away with the winde of tentations Faith how commended by Philo. Philo lib. de Abrahamo Defined by Scult Scultet idaea concion In faith there is a twofold working power 1 An apprehending Vertue 2 A randring vertue Pet. These are the two hands of Faith by the one it giues by the other it receiues They who haue not the rendring vertue had neuer the appehending vertue Mal. 1. 6. Licentious liuers are proued to be without true Faith Cor. Tim. 2 Comfort confirmed against the feare of Death This comfort proceedes by three degrees 1 The first degree of comfort against death and the graue is the meditation of heauenly mansions Death a compend of all crosses hath need of the greater consolation If it be difficult to beare one crosse in our life how shall we beare many concurring in our death without preparation Eccles. 12. 3. Verse 5. Lam. 2. 22. The first degree of comfort hath in it foure circumstances 1 First Circumstance who is this whom Christ calleth his Father Esay 9. The name of Father how it is attributed to the three persons and how to the first person onely of the blessed Trinitie 2 Second Circumstance what is this he calleth his Fathers house Esay 66. 1. 1 Kin. 8. 27 How hee hath a speciall house whose presence is euery wher in earth in hell in heauen 2 Cor. 5. Heb. 11. 10 Reu. 21. A commendation of our Fathers house 3 Third circumstance what is meant by Mansions to wit indurance to all eter◅tie Cant. 1. There the great shepheard resteth and feedeth his flocke but not here Folly of worldlings who seeke their Mansions wherethey cannot remaine Their portion on earth came from one shall goe to another 1 Tim. 6. Prou. Psal. Basil. in Psal. 11◅ Worldly possessions are not permanent but in a continuall fluxe Nazian de hom vilitate In this age the earth spewes out her inhabitants Iob 24. 18. Hosea 9. 6. Iob. Psal. 49. 10 To some it may be done in mercy as Goshen cast out Israell Leuit. 20. But vnto many this earthquake is a plague proportionable to sinnes 4 The fourth circumstance is what meanes the many mansions this imports Heb. 12. Reuelat. 7. 9 1 The largenes or amplitude of that place 2 The comely order of that place without confusion Plin. lib. 36 cap. 15. Panciro◅ rerum mem lib. 1. Of that glorious Amphitheatre wherin al Saints sit in a circle God in the middest Many glorious assemblies of Saints vpon earth but one of them knows not another Aug. in Ioan. tract 67. It will not be so in heauen Degrees of glory obserued by Ancients out of this place Nazi orat 5. de filio Elias ibid. in Nazian The obiect of ioy is one for all Saints the manner of fruition different Aug. in Ioan. tract 67. Aug. ibid. Yet this will import a proportion between that glory and man his merits Rom. 6. In what sense Ancients som times vse the word of meriting Aug. de resur Ser. 3. Papisticke merits disproued by the Father Augustine Aug. de nupt concup lib. 2 cap. 17. Aug ad Bonifac lib. 1. cap. 20. Aug. de verb. Apostol Serm 8. In like manne◅ they are disproued by Bernard Bern. de quadrup debito A notable discourse of a fourefold debt wherein manstands debtor to the Lord. 1 For his Creation 2 For his Redemption 3 For his former sinfull life 4 For the hope of eternall life Rom. 8. 18. And shall man be so impudent as to think he may satisfie all these creditors with a halfe-penny Let Papists blush for no man is able to pay the thousand part of his debt The comfort giuen vs is the greater because it is told from him who is the true and faithfull witnesse Reuel 1. 1 Ioh. 5. 20. 2 Pet. 1. 16 Psal. Neyther can so much be told vs as afterward we shall see 1 King 10. Psal. 106. 4. 5. The perfection of Christs Propheticall office hee hath left nothing vntold needfull for vs to know Iohn 20. 30. 31. Acts 20. 27 Acts 28. 23 And grant that any point needfull to saluation were not reuealed by him what Angel or man were able to reueale it The perfection of his Priestly office is no lesse certaine Heb. Heb. 1. 3. Our Lord transfersto his Saints the benefit of his merit but not the vettue of meriting Heb. 7. 25. The conclusion of this first degree of Comfort Wherein we may see how our Lord after the manner of earthly Bridegroomes hauing sought and marryed vs in our Fathers house doth now inuite vs to goe with him to his Fathers house Euill entertainement got our Husband in our fathers house but better abideth vs in his Fathers house Psal. 45. 10 11. Psal. 137. 5. 6. 2 The secōd degree of the comfort is a consideration of the right wee haue to these heauenly mansions Without this the first degree of comfort could not availe vs. And why 2 Kin. 7. 2. Foure words to be considered in this second degree of comfort 1 The first word I goe Our Sauiour came into the world but tarried not in the world Esay 65. 20 Since hee hath lent most part of vs to liue heere a longer time then he took to himselfe it is shame for vs to desire more As the death of our Sauiour so the death of Saints is but a going to our Father Comfortlesse is the doctrine of the church of Rome cōcerning death For the death of her children shee defines to be a down going not an vp-going to the house of our father Macar hom 22. Nazi orat 24. in ◅audem Caesarij But more comfortles and cruell are they when they send down infants vnbaptized to a house of hel baptised by themselues and called Infernus nō baptizatorū This cruell opinion is condemned by Augustine Let Catholique Romanes consider what fals◅ Catholicks they are in Augustine his minde With Augustine agreeth Bernard Ierem. 1. 5. Bern. Epist. 174. Bern. ad Magi. Hug. de sancto victore epist. 77. Iohn 3. 5. Not the want but the neglect and contempt of baptisme is preiudicial to saluatiō Ibid Papists teaching otherwaies are declared long since by the fathers to be affirmers of new inuentions The second word in the second degree of cōfort is To prepare That it must be a great glory which God prepares will appeare 1 By comparison of the workes of men with the workes of God Plin. lib. 36. cap. 14. Panciroll de 7. mundi miraculis Noah was an 120. yeare preraring the Arke at length he finished it a vessell of huge quantitie Gen 7. 11. Gen. 7. 13. 14. 15. Gen. 8. 4.
thou art stillâ—… same man thou weâ—… there is no change of tâ—… manners and art still 〈◊〉 eased vnto the death 〈◊〉 all those that came Christ in the Gospel noâ—… went away as they came â—…me came blinde and â—…ent away seeing some â—…me lepers and went aâ—…ay cleansed some paraâ—…ique and went away â—…nfirmed some possesâ—…d with euill spirits and â—…ent away deliuered â—…ou art not as one of â—…em thou hast not â—…ught him thou hast not â—…uched him thou hast â—…awne no vertue out of â—…m the Physitian hath â—…t cured thee how then â—…st thou I beleeue in Ieâ—…s thou art not planted him for all that are in â—…m get vertue from him which workes in theâ—… the similitude of his owâ—… life Here is the miserâ—… of this age that a couâ—…terfeit Faith is currant â—…mong many who coâ—…tent themselues with it 〈◊〉 if it were a true faith Verse 2. In my Fathers house are many dwelling places If it were not so I would haue told you I goe to prepare a place for you HItherto haue we been comforted against the feare of â—…ne followes now comâ—…t against Death Wherâ—… the Lord confirmes vs â—…ainst the offence wee â—…ght conceiue of his â—…ath and against the terâ—…rs might arise of our â—…ne death and that which may follow it This comfort proceedes by three degrees In the first is proposed meditation of the manâ—… Mansions which are iâ—… our Fathers house Thâ—… comfort meetes our feaâ—… this way if death afraâ—… you if the graue seeâ—… horrible to you if it yerksome to remembâ—… that which Iob hath Eâ—… it be long I must make 〈◊〉 bed in the darke I will 〈◊〉 to corruption thou art 〈◊〉 father and to the worâ—…yee are my brethren and â—…sters lift vp your minde looke ouer this stream at seemes to carry all â—…ay with it cast your â—…es vpward to my Faâ—…ers House where many â—…ansions are Death â—…all not be able to deâ—…ure you the graue shall â—…t detaine you from â—…ese euerlasting Tabernaâ—… where the place of â—…ur rest and Mansion This is the first degree the Comfort and is â—…ntained in these words As Death is the way of flesh so is it the comâ—…nd of all crosses in it â—…e soule naturally is â—…ubled with feares the â—…dy with paines It is the last enemie which gâ—… thereth all forces miâ—…tant vnder it to the laâ—… battle It is with vs as was with Israel when thâ—… came out of Egypt oâ—… nation of the Egyptiaâ—… pursued them but whâ—… they entred into Canaâ—… seauen nations of Canâ—…nites ioyned their forcâ—… to hold them out In oâ—… life euery man hath hâ—… seuerall crosses and tenttions one hath health 〈◊〉 body but wrestleth wiâ—… pouertie not hauing 〈◊〉 feede his body anothâ—… hath abundance but hatâ—… not his health to vse iâ—… some want sight of their eyes but heare well eâ—…ough others see but â—…eare not at all one is â—…ained in his outward â—…lesh another with some â—…ntestine disease in one â—…here is a whole body but 〈◊〉 wounded Spirit If in â—…ur life wee gather not â—…trength against one crosse or two how shall â—…ee endure in death to â—…ight with them all Wert â—…hou neuer so rich poore â—…nd naked thou must goe to the graue arme â—…hee against pouertie â—…earne to want those things which thou hast before they be taken from thee were thy sight as quicke as the Eagles it shall waxe dimme They shall waxe darke that looke out at the window the strong men shall bowe themselues and the grinders shall cease c. Thy senses shall faile thee yea thy heart also thy beautifull flesh must putrifie rot thou must goe to the house of thine age and all that are thine shall for sake thee In a word armtes of sorrowes feares and terrours as in a solemne day shall be gathered round about thee And therefore great need haue wee to arme our selues aâ—…ainst that day of battel â—…nd specially to lay vp in â—…ur hearts these consolaâ—…ons of God which our â—…auiour here leaues vs in â—…is Legacie In this first degree of â—…he Comfort foure cirâ—…umstances are to be conâ—…idered first who is this â—…e cals his Father secondâ—… what is his Fathers â—…ouse thirdly what are â—…hese mansions fourthâ—…y what is meant here by â—…any mansions As for the first the â—…ame of a Father is either â—…ttribute to God indefinitely and so is common to all the three personâ—… of the blessed Trinitie in which sense among the rest of the stiles giuen vnto Iesus hee is called aâ—… euerlasting Father anâ—… then the relation respect eth all his creatures oâ—… else particularly it is ascribed to the first person and then the relatioâ—… doth principally respecâ—… Christ and that in botâ—… his natures Secondly alâ—… the children of his good wiâ—… to whom by grace iâ—… Christ he is become a father Most comfortable iâ—… this for vs that he who iâ—… â—…he Father of our Lord â—…esus Christ by an vnâ—…eakable generation for â—…ho can declare it is also â—…ecome our Father in â—…im I ascend to my God â—…nd your God to my father â—…nd to your father And â—…hen wee pray hee hath â—…ommanded vs to call â—…pon God as vpon our â—…ther yea he hath sent owne his Spirit into our arts by whose secret inâ—…rmation we are taught â—…ith filiall confidence to â—…y vnto him Abba Faâ—…er Happy time for vs â—…at so wee may call him The second Circumstance leades vs to a consideration of his Fatheâ—… house The heauen saitâ—… the Lord is my throne anâ—… the earth is my foot-stoolâ—… where then is his house yea as Salomon saith Tâ—… heauens and the heauens â—… heauens are not able to coâ—…taine him the Lord is uery where excludâ—… from no place includâ—… in none to them in hâ—… hee shewes his terrour tâ—… them on earth he shewâ—… his goodnesse to them iâ—… heauen hee sheweth hâ—… glory what then is thâ—… hee calleth his Fatheâ—… house This speech â—… borrowed from the manner of Kings who albeit the whole Kingdome bee theirs yet haue they some place of residence which more properly is called the Kings house euen so by this house which our â—…auiour calleth his Fathers house is vnderstood that place of glory wherâ—…n he shewes his secret most familiar presence to his Saints this is the house not made with hands but eternall in the heauens this is the Citie hauing a foundation whose builder and maker is God this is the Citie which needeth not Sun nor Moone This is the Paradise of God the inner Court of the palace of God the heauen of heauens the holy of holiest S. Pauâ—… calls it the third Heauens hee saw it but could not reueale the glory of it he contents him to tell what it was not but takes not in hand to tell what it was â—… he describes it negatiue wee shall know it when wee shall see it till then no heart of
man can vnderstand it The Christian by course hath residence in three houses The first was his mothers wombe there hee soiourned by moneths The second is this world wherein hee ◅oiourneth by years The ◅hird is heauen wherein ◅re the euerlasting Taber◅acles and there the chri◅tian shall dwell for euer Of this comparison will ◅ppeare the glory of our ◅hird house wherof who ◅o pleases to reade more ◅s likewise of that com◅ort we haue of this that God the Father of our Lord Iesus is also become ◅ur Father in him may ◅ee it at greater length in ◅ur treatises on the eight ◅o the Romanes and Defiance of Death The third circumstance is in the word Mansions and it imports the endurance and eternity of that house and them which dwell in it it is no soiourning house no place for pilgrimes but our mansion place The earth is stable and moues not yet all things in it are in a continuall motion wee neuer stand in one estate from the womb our course is to the graue without any resting The heauens are againe in a perpetuall motion and yet aboue them hath the Lord prepared our mansion That petition of the Church is a meet prayer ◅r vs O thou whom my ◅ule loueth shew me where ◅ou ◅eedes and rests at the ◅one day Here the Lord ◅edes vs but heere the ◅ord rests n̄ot heere is ght but not the light of ◅e noone day No no ◅e Sunne in his meridi◅ light extends not so ◅rre the morning twight as the lightsome ◅ory of our mansions ◅ceeds the greatest glo◅ man can haue in his ◅lgrimage As the great ◅ies of Campania seeme ◅t litle cottages to them who stand on the top◅ the Alps as the moo◅ couereth her selfe with pale vale and shineth n◅ at all in presence of t◅ Sunne so all the beau◅ and glory of this eart◅ shall vanish when that gl◅ry of the Sons of God sh◅ be reuealed Miserable worldlin◅ haue no care of a place ◅ these mansions as if could be obtained wit◅ out care but beyond ◅ measure they care for t◅ place of their pilgrimag◅ as if their care could pr◅cure the continuan◅ thereof What greater fo◅ ◅y then this Suppose thy ◅ossessions were as sure ◅s the earth to remaine with thee and thine after ◅hee to the worlds end ◅rt thou also sure to remaine with them No in ◅ne houre wherein thou ◅ookest least for it it will ◅e told thee O foole this ◅ight they will take away ◅hy soule from thee But in truth thy posses◅ons are most vnsure ◅hey came from another ◅and vnto thee thinkst ◅hou so to tedder and re◅eiue them that from ◅hee they shall not passe ◅o another S. Paul his Epithite for riches is to be marked Trust not in vncertaine riches Salomon attributes wings vnto them if they flee not tow◅rd thee thou wert not able to reach vnto them and if they will flee from thee thou art not able to deteine them Dauid compares them to a flowing water which as it hath ◅ filling so also an ebbing which none is able to stay Fluxa est diuitiaru◅ natura And Basile writing on that place called them to be of a flowing nature possidentes torrent◅citius praetereunt ac dese◅ unt they runne by their ◅ossessors like the water ◅f a swift running riuer ◅nd forsakes them If ye ◅oe to the land-ward ye ◅hall see the field which ◅elongeth to one this ◅ay rendred vnto the ◅ossession of another the ◅ext morning If ye en◅r into cities how many ◅ames from seuerall Ma◅ers hath the houses ther◅f changed since they ◅ere first builded if ye ◅oke vnto gold and sil◅er goes it not from one ◅and to another like wa◅r that hath the one way ◅d cannot long be kept in the hand Nazian ze◅ compared them to a ball which young men tosse◅ too and fro and is now i◅ the hand of one and in◅ continent in the hand o◅ a◅other We liue in a time whe◅ in as Iob saith we may s◅ the portion of many curs◅ vpon earth If the nett◅ possesse not their pleasa◅ place and the thorne the◅ Tabernacle as was threa◅ned by Hosea and is see◅ vpon many yet at lea◅ their owne place misknow◅ them and they leaue th◅ riches vnto others Th◅ thinke their houses shall co◅tinue and calls their lands ◅y their names thus their ◅ay vttereth their folly It ◅ay be the Lord dealeth ◅ with some in mercy ◅ he caused Goshen to cast ◅ut Israel that he might ◅ring them to Canaan so ◅e Lord to chase his own ◅nto heauen maketh the ◅rth to forsake them But ◅re vnto many it is the ◅arefull recompence of ◅eir sinnes that wrath ◅hich the fundamentall ◅nnes of their house hath ◅ndled long agoe breaeth now out into a flame ◅ deuoure them accor◅ing to that threatned curse The land shall sp◅out the inhabitants f◅ men haue stopped th◅ eares at the word of t◅ Lord therefore now do◅ hee meane himselfe to t◅ workes of his hands h◅ hath offred a place in t◅ heauenly Mansions vn◅ men which they haue ◅fused choosing rat◅ with losse of heauen ◅ seek a possession on ear◅ that which God off◅ them in heauen they ◅ not haue and that wh◅ they would faine ha◅ vpon earth hee suff◅ them not to enioy T◅ Lord hath smitten ◅ earth and it trembles he ◅ath shaken this land with fearefull earth-quake ◅ many of all estates cast ◅ut from their ◅ncient ◅ossessions hath not bin ◅und in many hundred ◅ares before vs. And yet ◅ this great worke of ◅e Lord men are not ◅akened to learne the in◅bility of things that ◅e heere and to prouide ◅lace for themselues in ◅ese enduring Mansions ◅ereunto our Sauiour ◅re calleth vs. The last circumstance heere that the Mansi◅ are many noting vnto vs two things Fir◅ the largenesse of amplitude of that place ne◅ the comely order that ◅ there As for the first it cleare innumerable Ang◅ dwell there and bes◅ them a great multitu◅ which no man can num◅ of all Nations Kinreds p◅ple and tongues but th◅ is roome enough and ◅ficient for all Againe it notes ◅ comely and decent or◅ of that house there ◅ be no confusion there earthly assemblies w◅ great multitudes of p◅ple gather together to old any pleasant specta◅e one of them is an im◅ediment to anot◅ it ◅all not be so there The ◅omane Emperors raised ◅ ample Amphitheaters a circular forme that ◅eir people sitting round ◅out might haue a com◅odious sight of such ◅easant spectacles as ◅ere exhibited vnto thē ◅heir seates ascended by ◅grees that one of them ◅ould not hinder the ◅ht of another these ◅ere onely erected as oc◅sion serued and lasted ◅t a time till at length ◅mpeius the Great caused to be built a great pe◅ ma◅ Amphitheate◅ of such huge quantity that
may lay this for ground that the inuisibâ—… workes of God are alwaâ—… most excellent some 〈◊〉 his Creatures are vndeâ—…standing Spirits onely without flesh such as tâ—… Angels some are flâ—… only without vnderstaâ—…ding the one is subiect 〈◊〉 sense not so the other bâ—… how farre doth the one excell the other Yea in man who consists of a â—…oule and of a body doth â—…ot the inuisible soule far excell the visible body And seeing this visible world the place of our â—…oiourning is so beautifull as we may behold it what shall wee thinke of that inuisible Palace the place of our endlesse habitation The great Cities of Campania seeme but little cottages to them who stand on the toppe of the Alpes and when we shall once be exalted to the mountaine of our GOD the most stately and gorgeous building which are now shall appeare nothing at all yeaâ—… as the Moone coueretâ—… her selfe with a pale vailâ—… at the brightnesse of thâ—… Sunne so shall all the glory of flesh evanish wheâ—… that glory of the Sonne of God shall be reuealed But here may be demanded how saith oâ—… Sauiour I goe to prepareâ—… place for you Was it nâ—… prepared before the fouâ—…dation of the world Coâ—… ye blessed of my Father 〈◊〉 herit the Kingdome prepred for you from the foâ—… dation of the world The answere is both these are â—…rue it was prepared before and yet is preparing â—…till Distinguish the deâ—…ree from the execution â—…f the decree in respect â—…f the decree it was preâ—…ared in respect of the â—…xecution it is preparing â—…et And this preparaâ—…on stands in these three â—…st in possession seâ—…ndly in intercession â—…irdly in effectuall opeâ—…tion For the first Christ Ieâ—…s hath ascended vnto â—…auen to possesse it for 〈◊〉 and vnto vs to sease our nature in that conquered Kingdome Oâ—… this Tertullian in name oâ—… all the Saints gloryeth iâ—… this manner Quemadmodum nobis aharabonem Spiritus reliquit ita à nobis aâ—…rabonem carnis accepit vexit in Coelum pignus totius summae illuc quandoâ—… redigendae Securae estoâ—… caro sanguis vsurpastâ—… enim Coelum Regnum Dei in Christo As tâ—… Lord hath left behind him vnto vs the earneâ—… of his Spirit so hath hâ—… taken froÌ„ vs the earnest â—… our flesh carried it inâ—… heauen as a pledge thâ—… the whole summe namely all that are his euen in their bodies shall come thither also therefore O flesh and bloud be glad and rest in assurance for thou possessest that Kingdome of heauen already in thy head the Lord Iesus Christ. The second point of this preparation is his Intercession for vs Christ is not entred into the holy places which are made with hands and are similitudes â—…f the true Sanctuary but â—…s entred into the very heauen to appeare now in the â—…ight of God for vs. Thus then prepares hee that place for vs when by his continuall Intercession hee prayes that the placâ—… may be asigned vnto euery one of vs which heâ—… hath merited vnto vsâ—… The typicall high Priesâ—… had the names of all thâ—… twelue Tribes of Israeâ—… vpon his brest when heâ—… appeared before God tâ—… pray for them but ouâ—… high Priest knowes particularly by name all hâ—… Saints for whom hee iâ—… terceeds I haue called thâ—… by thy name for thou â—…mine Yea not oneâ—… knowes hee our personâ—… but all our seuerall infirmities For we haue not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne And lastly this preparation stands in his effectuall operation in vs according as hee promised And I if I were lift vp from the earth will draw all men vnto mee to wit all that are mine Then prepares he that place for vs when by his attractiue vertue hee drawes vs vp vnto it Parat quodammodo mansiones cum mansionibus parat mansores The Lord after a sort saith Augustine prepares a mansion place when hee prepares them who shold remaine in it Ita Domine para quod paras nos enim tibi paras tâ—… nobis paras cum locum paras tibi in nobis in te nobis tu enim dixisti Manete in me ego in vobis Euen so Lord prepare that which thou art preparing for thou preparest vs to thy selfe and preparest thy selfe vnto vs when thou preparest a place for thy selfe in vs and for vs in thee for thou saidst Abide yee in mee and I in you S. Peter ioynes these two together An inheritance kept in the heauens for vs and whereunto we are kept by the power of God through faith This is for our great comfort that hee who hath prepared that Kingdome for vs prepares vs for it hee hath ascended on high and is now drawing vs vp after him We speake it of the naturall body where the head goes through it will draw the whole body after it this is much more true in the mysticall body for whereas in the naturall body there are moe vitall parts then one in the mysticall there is no vitall part but the head so long as there is life in the head and that shal be for euer for Christ is now risen from the dead and can dye no more the members shall not want life Such as are in him feeles vertue flowing froÌ„ him to draw them vp to himselfe to renew and prepare them for these new Heauens wherein dwelleth righteousnesse and into the which no vncleane thing can enter Aboue all things let vs take heede that wee finde this attractiue vertue in our selues for thereby shall wee know that our Lord is preparing a place for vs in these heauenly Mansions Now that our Sauiour saith I goe to prepare a place for you we haue shewed â—…n what sense hee saith it And therefore they are farre mistaken who abuse this place to proue that the way to the heauenly Mansions was vnpassaâ—…le and heauen inaccessiâ—…le before the resurrection ascention of Christ â—…o affirme the Prolocuâ—…ors for Babell that the Patriarkes other good men of the olde Testament were in some other place of rest before the comming of Christ and not in heauen and namely that they were in a place called Limbus Patrum which in their mind is the vppermost house of hell A strange opinion as if there could be any rest but in heauen or that soules could haue rest in any house of hell And with this they abuse another place of the Apostle to the Hebrewes The way into the holiest of all was not yet opened while as yet â—…he first Tabernacle was standing For answering whereof we must know that the Apostles purpose there is â—…o declare vnto the Hebrewes that the seruice of the Leuiticall Priest-hood first Tabernacle could not of it selfe giue saluation but figured that saluation which comes by the bloud of the
regenerate man is bound of faith ◅o beleeue that hee is certainely of the number of ◅hem who are predestinated to life let him be accursed This is their comfortlesse Doctrine But as hee who liues ◅eeles life sensibly and ◅an say I liue and hee who hath a Iewell in his ◅and which others see ◅ot can say confidently ◅ haue it so the regenerate man iustified by ◅aith hauing receiued the ◅pirit of Adoption called The earnest of our inheritance The witnesse of God who witnesseth to o◅ Spirits that we are the so◅ of God The seale of Go◅ by whom wee are sealed against the day of redēptio◅ can as certainly say th◅ I haue it And albeit many are deceiued concerning it to thinke with t◅ fiue foolish Virgins th◅ haue that which th◅ haue not is it therefo◅ reason to affirme that ◅ are deceiued and no◅ can be assured Considering that regenerate men haue all the◅ securities of their heauenly inheritance giuen th◅ from the Lord fi◅ Charter secondly Confirmation thirdly Sea◅ing fourthly Possession Our Charter is the word of the Lord and promises made vs in the Gospell of grace There ◅s one clause of our Charter As the Father hath appointed a Kingdome to mee ◅ol appoint it to you There ◅s another Feare not little ◅ocke it is the Fathers will ◅o giue you the Kingdome If reprobate man or Angell would quarrell as no doubt they will in the day of tentation our ◅ight to the kingdome of heauen wee should haue such principall clauses o◅ our Charter registred i◅ our hearts to produce against them that would disturbe our peace Secondly we haue th◅ Lords Confirmation pa◅ vpon our Charter O◅ this speakes the Apostle ◅ So God willing more abundantly to shew vnto t◅ heyres of promise the stabilitie of his counsell ha◅ bound himselfe by an oa◅ that by two immutable thing◅ wherein it is impossible th◅ God should lye wee might haue strong consolation T◅ Lord hath not only spoken the word but hat◅ confirmed it with an ◅ath to shew to the heires ◅f promise these are regenerate men the stabili◅e of his counsell let the aduersaries marke this Beside this the death of ◅e Testator hath inter◅ened and hath subscri◅ed the Testament with ◅is owne bloud and confirmed it in our hearts by giuing vs his owne Spirit as his witnesse his ◅arnest and his owne seale assuring vs that the promised saluation is ours And therefore S. Paul speaking to the Corinthians saith The testimonie of God hath beene confirmed in you Truth it is many in our dayes know this Charter and can speake of it who haue not the testimonie thereof confirmed in their hearts but sure his Saints elected called and iustified haue it Thirdly wee haue our Seasing giuen vs when his seruants Preachers of the Gospell as his Deputies and officers in his name seases and infefts vs in his promised Kingdome and this is done vpon earth so oft as they deliuer vnto vs in the holy Sacrament that ◅read which is his body ◅hat wine which is his ◅loud A donation reall ◅s made to vs of Christ and of all that which hee hath conquered vnto vs that which generally is proposed in the word particularly is applyed in the Sacrament to euery true penitent and beleeuing receiuer for it is not a naked signe or symboll which there is put into our hands but an effectuall exhibiting instrument of Christ Iesus and of all that by his death he hath merited vnto vs. Last of all we haue possession of it not onely as wee said hath hee carryed our nature into the heauens possessed it there but hee hath deliuered to vs the keyes of the Kingdome Faith and Prayer by the which when wee knocke hee openeth and giues vs euen in this life an entrance to it that we may after a sort view and behold the glory thereof as Moses from the top of Pisgah viewed Canaan this is a present pledge of that future redemption of the possession abiding vs hereafter when we shal◅ more fully inioy it then ◅ow we can Thus haue wee seene in a part what sure and vndoubted warrants Saints called and iustifyed haue of their saluation yet it is to be obserued that this assurance continues not with them alway in a like measure they are many a time exercised with doubtings desertions for their greater humiliation but this is sure true Religion approues no doubting farre lesse prescribes it but rather improues it and by strong arguments taken out of the word strengthens Faith and remoueth all causes of dubitation furnished by infidelitie But that I may eschew repetition he that lists may read this matter entreated at greater length on the eight to the Romanes where we haue also proued that Saints called once by grace and iustified by Faith are sure of finall perseuerance Verse 3. And though I goe to prepare a place for you I will come againe and receiue you vnto my selfe that where I am there ye may be also FOllowes now the third degree of the Comfort The ◅isciples yet might haue ◅aid Lord it is a great ◅omfort to heare of the ◅any Mansions which ◅re in thy Fathers house greater yet to heare that ◅hou wilt goe and prepare them for vs but this this is still the matter o◅ our feare we are clothe◅ with mortall and corruptible bodies which shortly must be turned into dust and ashes and with in them wee haue sinful◅ soules how shall we the◅ be able to inherit these Mansions To this ou◅ Sauiour answeres I wil◅ come againe and receiue you that where I am there yee may be also your ascending vp to the mansion places of my Fathers house is not a worke to be done by you or by the power of nature it is a work to be done by me I will receiue you and no power of the gr◅ue of the earth nor of hell shall be able to hold you from mee For this cause when the Apostle had prayed for the Ephesians that God would open their eyes and let them see the riches of that glorious inheritance prepared for the Saints he subioynes incontinently another prayer that God would open their eyes to see that exceeding greatnes of his power toward vs that beleeue These two are requisite for our compleat comfort first to know the greatnesse of that promised glory next to know that the great power of God will bring vs vnto it Hee will performe his promised kingdome I will come againe This is an Article of our faith acknowledged by Angels Yee men of Galile why stand yee gazing into heauen This Iesus which is taken vp from you shall so come as yee haue seene him taken vp into heauen Beleeued by Saints Vnto them that looke for him shall hee appeare without sinne the second time vnto saluation but scorned by mockers according to the prediction of