thy a Deu. 5.14 nor thine Oxe nor thine Asse neither any of thy cattel that thy man seruant and thy maid seruant may rest as well as thou maide nor they beast nor the stranger that is within thy gates for in sixe daies the Lord b Perfected 1. Scope made the heauen and the earth the sea and all that in them is and rested on the seauenth day therefore the Lord blessed the Saboth day and halowed it First the principall scope and end of this Law is that wee beeing dead to our owne affections and works should religiously addict and addresse our selues to seeke the kingdome of heauen and to attend Gods holy worship all the Sabâ—th day continuing in the publike and priuate exercises and meanes which God hath commanded in his word Secondly Order it is good for vs to obserue the order of Gods Commandements which is this The first Commandement sets before vs the substance of Gods worship the second the forme thereof The third the end The fourth teacheth vs the time when this seruice should be publikely and solemnly practised The former three Commandements set before vs those duties which wee owe and must performe dailie vnto God This last commandeth that publike forme of gods worship which must bee religiously kept in one day in the seauen vnto God Thirdly againe wee are to note generally concerning this Law that whereas our naturall corruption is so great an enemie to these most sacred lawes for this cause hath bound vs with speciall bands to the obedience and keeping of the three former Commandements In this fourth precept hee addeth more reasons as desiring yet more strongly to binde this inbred enemie of God within vs for that we resist and fight more against this Law then any of all the rest of Gods commandements and for that in the practise of this consisteth the obseruation of all the former and neglecting this we neglect all religion Ier. 17.12 27 Ezech 20.21 23.38 Nehe 9.14 This is cleare by Gods complaint often in the Prophets for hee saith that all his seruice is ouerthrowne for that his Sabothes are polluted and defiled How this Law differs from the rest Fourthly wee bee also to obserue here how this Law differs from all the rest first this Law hath a speciall note as a preface set before it in the word remember which is wanting in all the rest Secondly the rest be onely either negatiue or affirmatiue that is either bid or forbid but this Law doth expressely forbid the euill to bee committed and expressely command the seruice which God requireth Thirdly the rest of the Commandements doe but onely binde a man for him selfe to the obseruation of that which is commaunded but this law expresly chargeth vs with a care of our whole familie for the obseruation of the Saboth and not onely this but chargeth vs also that wee cause the stranger within our gates to worship God with vs yea all the beasts wee haue must rest this day with vs. Fiftly the fourth Law hath two parts First the precept where we may obserue a preface or a note of attention in the word remember and the charge it selfe containing these branches first that the Lord commandeth a Saboth that is one day in seauen for his people to rest in Exod. 20. ver 8. Secondly that the Lord commandeth this day to be sanctified and consecrate for holy exercises where wee must consider what workes doe sanctifie and profane the Saboth Thirdly how this sanctified Saboth or holy rest must be on the seaueth day and none other Fourthly who is to performe this rest with vs all and euery one in the familie these specialls are numbred man as parents and mistrisses man and wife children sonnes and daughters seruants and strangers men and maides and beasts the Oxe and the Asse Secondly the confirmation hath these foure reasons first for that I permit and graunt thee sixe dayes for thine owne works Exod. 20. ver 9. Secondly for that the seauenth day is the Lords owne day commaunded and consecrate by himselfe for himselfe and his owne seruice ver 10. Thirdly for that God rested the seauenth day Fourthlie for that God hath promised a speciall blessing to all true worshippers in the sanctification of it * A note of attention Luke 17.32 Deut. 8.2 32.7 and Adde this word to euery part of this law to stir vp thy selfe aduisedly to consider the charge Remember The meaning is consider well The Sense and prepare thy selfe and obserue well the Saboth to sanctifie it Deut. 5.12 The Saboth That is the day of rest which is said in the tenth verse to bee the seauenth day It is called the rest beecause of the rest which is proper to this day In the beeginning this name was appropriate onely to the seauenth day but vnder the Law many other Saboths are commanded To sanctifie it To sanctifie is to separate any thing from the common vse to consecrate the same to Gods seruice Sixe dayes shalt thou labour That is I freely permit thee to worke sixe daies in thine ordinarie vocation that thou maist attend my holy worship the seauenth daie as I haue commanded And doe all thy worke That is leaue no part to be finished on the Saboth day But the Seauenth day is the Saboth That is Verse 10. this is the onelie day wherein I command that holie rest to be obserud Of the Lord thy God Or vnto the Lord thy God or for the Lord thy God that is to be spent wholie and religiously in the seruice of the Lord thy God or the day which he challengeth to be wholy spent in his seruice In it thou shalt not do any worke The Saboth day thou maist not do any of thine ordinarie works in seed time nor in haruest Exod. 34.21 Thou maister father or gouernour of house and family or of any societie Nor thy Sonne c. All men and cattell which we haue at our command and vse as being in subiection vnto vs. Nor thy stranger Iew borne or Proselite Within thy gates within thy charge For in six dayes the Lord made heauen That is Verse 11. the Lord rested after his worke and therefore so doe thou the Saboth day Therefore That is first that thou maist giue that to the Lord for his worship as beefore Secondly that thou maist not tire and weary thy selfe or any thing that is thine man or beast Exod. 23.12 Deut. 5.14 Thirdly that thou maist euer remember Gods rest in the creation Fourthly that thou maist neuer forget thy deliuerance from Egipt Deut. 5.15 The Lord blessed the Saboth day That is the Lord hath giuen this day a speciall blessing in that hee hath ordained it for his owne seruice and halowed it or sanctified it that is hath himselfe set this day apart for this holy vse so this word is vsed Exod. 29.44 and. 40.13 Leu. 27.30.28 Quest 103. Now proceed on to consider more neerely
what the Lord requireth in this law and first what this word Saboth signifieth Ans First as beefore I said this name doth properly belong to the seauenth day because of Gods rest in the creation and the rest then commanded to Gods people Gen. 2.1.2.3 on the seauenth day Secondly vnder the Law it signifieth other feasts commanded of God wherin the people rested as on the seauenth day Leu. 16.31 Thirdly sometimes it is taken for first weekely Saboth the seauenth daie secondlie the monthly Saboth the first daie of the month thirdly the Saboth of yeers euery seauenth yeere And fiftie which was their Iubil for the which they counted seauen times seauen yeares which makes fortie nine yeares and the next after which is the fiftieth was their Saboth fourthly the great Saboth and this was when the pasouer fell on the Saboth day as when Christ suffered Iohn 19.31 Fiftly the word signifieth a resting from the works of the flesh to bring forth the fruits of the spirit Heb. 4.8.9.10 which begins in this life but is perfected in heauen Sixtly it is taken generallie for all the seruice of God Ezech. 20.13 my Sabothes haue they greatly polluted The first signification literally agreeth with this Law now then first this very word teacheth vs that men should rest this daie and wee can no more take away rest from it then alter the name and nature Exod. 31.15.35.2 and that this rest is no idle rest appeareth Exod. 16.23 To morrow is the rest of the holy Saboth The Reasons wherefore God requires our rest from all our workes on the Saboth are these That men must rest on the Saboth and wherefore First the cheefest cause of this rest is that wee might wholy attend vpon Gods worship this day for that the seruice of this day requires a whole man The affaires of this life are two distinct things wee can neuer well intend the one but when wee rest from the other for let a man on the Saboth what hee can sequester himselfe from the ordinarie workes of his calling yet shall hee finde himselfe without speciall preparation and sanctification maruelous vnapt to performe the duties of the Saboth Secondly wee may truelie and cleerely shew it thus From Adams example If Adam in that state of glorie and innocencie had need of this rest that hee might the more freely giue his soule and bodie and applie himselfe to God on this daie and to the holie exercises of religion then much more wee in this state of corruption The third reason may be this for the retaining of health For health for when wee doe seriouslie exercise the minde in hearing praier and meditation the bodie must haue rest Adam had no neede of any such refreshing for he labored without wearinesse yet that his minde might more intend his holy exercises hee was commanded to rest from all his works Gen. 3.19 This reason is pointed at Deut. 5.14 saying that thy man-seruant may rest as well as thou Quest 104. But some thinke this rest of the Saboth was but ceremoniall seruing the Iewes onelie to put them in minde of their freedome from the Egiptian bondage and that they must rest from sinne and so come to euerlasting rest For the Apostle numbreth it with other ceremonies taxing the Galathians in these words Gal. 4.10 yee turne againe to impotent and begerly rudiments Yee obserue dayes as the Saboths and months as the new Moones the first and seauenth month Times as the feast of Easter Whitsontide Tabernacle Yeares as the seauenth and fitieth The Law partly morall and partly ceremoniall Ans Wee answere that the Law concerning the Saboth is partly ceremoniall partlie morall Wheras the Saboth had this vse vnto the Iewes to put them in minde of their freedome and rest by Christ we answere with the Apostle Col. 2.16.17 that in this respect it might bee a shadowe and so is abolished at the comming of Christ next whereas it was commaunded the seauenth daie from the creation of the world for this cause also it may bee said to bee ceremoniall for that the Apostles changeth the seauenth daie into the eight as they were commanded no doubt and taught by the holie Ghost But in that it was a set time appointed and consecrate of God himselfe for his publike worship and seruice in this respect it must bee accepted as Gods morall Law to bind the Gentiles as well as the Iewes for euer Reasons to proue the fourth Law concerning the Saboth to be morall are these Saboth before the Law First it was obserued and kept religiously in the Church two thousand yeeres before the ceremonies of the Iewes began and hath now continued one thousand and six hundred since they ended Secondly there are tenne speciall words Deut. 10. ver 4. or tenne speciall branches of the morall Law or of that couenant which God made with his people in Sinai But if yee take away this fourth Law ye haue but nine left Adams Saboth Thirdlie we saie If Adam in his excellencie had neede of this daie Gen 2.1.2 much more we for if the seruice of this daie was a testimonie of Gods image in him and a speciall meanes to preserue the same it cannot bee but this commandement also must bee needfull for vs for the repairing and recouering of that excellencie by Christ which we lost in Adam Apostles Lords day Fourthlie the Apostles in taking this daie and giuing for it the name of the Lords daie Reue. 1.10 beeing beefore called the Saboth and ordaining publike exercises for it do manifestly shew the necessitie of it and the equitie that it must bee perpetuall and religiously obserued Fiftly and lastly wee may reason as a godly man against the Papists thus They say the second Commandement against Images is but ceremoniall hee answereth so long as wee finde our nature so prone to set vp an Image to represent God by it and to worship God beefore it so long let that bee a morall Law to humble vs In like maner may we say of the Saboth So long as wee feele our corruption so to fight against the religious obseruation of the Saboth and so prone to prophane it so long let vs also acknowledge it a speciall Law to binde our vnbridled affections but wee shall finde a perpetuitie in the one therefore there must bee the like perpetuitie in the other Sixtlie this day is a great and glorious day by many arguments of excellencie first the first day of the world Secondly the first day of the manna Thirdly the daie of Christs Natiuitie and Baptisme as some thinke and of his resurrection as all agree Fourthlie the day the holie Ghost descended Fiftlie the day the children of Israell passed ouer the red Sea Sixtlie the daie when Aaron and his sonnes receiued their consecration Psal 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it Quest 105. Now hauing thus farre taken
some generall viewe of this Law let vs consider here what is commanded and what is forbidden how the Saboth is sanctified and how prophaned For this is the cheefe end of this Law and that whereunto the rest of the Saboth is to be referred Remember to sanctifie it Ans We sanctifie and keep this daie holie when we bestow it and spend it in gods most holy worship for the increase of our own sanctification It is no day to feast in to feed our bodies with meats drinks but to feed our soules with holy things it is no day to visit friēds it is no day to gather debts it is no time for plaies and delights Es 58.13 Ier. 17.22 nor for the most lawfull recreations but to be consecrate kept holy vnto the Lord. First for if the Lord will not allow the most needfull work of seede time and haruest on the Saboth shall wee imagine hee will allow idle recreations secondly doe not our idle sports as much alienate our mindes from the exercises of the Saboth as the workes of our ordinarie callings yea much more for that our lusts doe much more delight in these and be possest with these exercises of recreations as we call them more then with any other worke therefore these must make vs more vnfit for to keepe a holie Saboth then cart and plow for melius est arare quam saltare it is better saith Augustine for Psalme 91. to plow then to daunce The workes of the Saboth are these First wee bee here commanded a spirituall rest from sin and to prepare our hearts humbly to meete the Lord. Wee bee commanded I say to rest from all the corrupt motions and lusts of our flesh as all the weeke daies so specially this day and to striue and endeauour that our mindes our hearts and affections may be so setled and quieted as with all cheerfulnesse and comfort we may present our selues in the Lords court and sanctuarie to attend vpon him for this day Heb. 14.10 This is a resemblance of our eternall rest in heauen for hee that is entred into his rest hath also rested from his owne workes as God did from his Eccles 4.17 Take heede to thy foote when thou entrest into the house of God and bee more neere to heare then to giue the Sacrifice of fooles Esay 56.2 Blessed is the man c. that keepeth the Saboth and polluteth it not and keepeth his hand from doing any euill Againe Chap. 58.13 If thou consecrate the Saboth as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Chap. 1.13 I cannot suffer your new Moones nor Sabothes nor solemne dayes it is iniquitie my soule hateth them The reason is added your hands are full of bloud Our first care in the sanctification of the Saboth must be to looke well that our owne soules bee holy and sanctified for if we haue not sanctified our selues vnto God first Rom. 12.1 all our other sacrifices are vncleane and polluted Tit. 1.15.16 Secondly the Lord here requireth and commandeth the publike administration of his word and Sacraments and that his people attend all without exception hereunto And this is one speciall end of the consecration of this one day The publike administratiō of the word Sacraments That God might communicate his will this day vnto his people by them to whom hee hath committed the word of reconciliation 2. Cor. 5.19 for they must this day specially stand in Christs stead to call vpon Gods people and to speake vnto them as also vnto God in Christs name that so God and his people may bee reconciled together for by hearing commeth knowledge by knowledge we come to faith in Christ as the Apostle teacheth Rom. 10.9.10.14 The publike exercises of reading and preaching Gods word administration and participation of Sacraments on the Saboth are commended often by the practises of the Prophets and Apostles for the first portion was out of the fiue bookes of Moses the second portion answering the first was out of the Prophets In Antioch a citie in Pisidia after the reading of the Law and the Prophets the rulers of the Sinagouge sent vnto Paul and Barnabas saying yee men and brethren if yee haue any word of exhortation for the people say on So againe ver 42.44 The next Saboth day came almost the whole Citie to heare the word of God Act. 20.7 The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued preaching till midnight Act. 15.21 Nehem. 8.18 Moses of old time hath in euery Citie them that preach him seing hee is read in the Sinagouges euery Saboth day Act. 17.2 When Paul came to Thessalonica hee disputed with the Iewes and spake vnto them out of the Scriptures three Saboth dayes and so was hee accustomed to spend the Sabothes And thus did the Apostles on the Saboth minister vnto the Lord in reading and preaching the Scriptures administration of the Sacraments c. And this was the practise of the age following the Apostles for thus one of the best writers of that time speaketh let vs take heed that our rest bee not idle and vaine but being sequestred from all the affaires of this life let vs wholy attend the holy worship of God on the Saboth It is most certaine that the true worshipper worshipping God in spirit and truth at all times and in all places is promised to receiue a blessing Io. 4.23 1. Tim. 2.8 Mat. 6.6 Mat. 18.20 and to beeheard But yet the Lord hath bound himselfe to haue a more speciall regard where but a few of his Saints are assembled in the name of Christ and this the Psalmist often teacheth vs. Psal 22.22 In the midst of the congregation will I praise thee ver 25. I will praise thee in the great congregation Psal 68.26 Praise ye God in the assemblies Psal 107.32 let them exalt him in the congregations of the people and praise him in the assemblies of the elders They were taught of God to call vpon and to encourage one another to frequent the holy assemblies Esay 2.3 Many people shall goe into the mountaine of the Lord to the house of the God of Iacob for they shall say one to an other hee will teach vs his wayes and wee will walke in his pathes Dauid speakes thus of his practise Psal 55.13.14 It was thou O man euen my companion my guide and my familiar wee delighted in consulting together and went into the house of God as companions And Psa 84.2 my soule longeth yea fainteth for the Courts of the Lord. And Psal 112.1 I reioyced when they said vnto mee wee will goe into the house of the Lord. 1 Some with vs regard reading not preaching 2. Some respect preaching no reading 3. Some respect both 4. Some regard neither And this is
them lieth in dispensing these holy misteries Esa 6.7 Mal. 2.1.2 And they must not decline from the forme which Christ hath prescribed in his written word to the worlds end 1. Cor. 11.23 Quest 78. Thus far shall suffice concerning these foure special branches of Gods worship Occasions of Gods worship what occasions and helps of Gods worship be here commanded Ans These following First 1. A vow a religious and holy vow which may bee discribed on this manner A vow is an aduised and voluntary promise made vnto God Definition for the performing of some exercise which lyeth in our owne power and free choise to doe or leaue vndone and in respect of some circumstance or occasion seruing fitly to quicken vs vnto prayer and other holy exercises of religion Deu. 23.21 Num. 30.14 Gen. 28.21.22.23 And here these rules must bee kept that wee may not vow and promise vnto God any thing vnaduisedly first wee may not * vow things forbidden of God as are superstitious exercises Popish pilgrimages and the like secondly wee must not vow any thing aboue our strength as the Popish vow of single life in their Priests cleane contrary to Christs words Mat. 19.11 All men cannot receiue this thing Thirdly wee must not conceiue by our vowes and obseruation of them any opinion of merit Fourthly wee must so long obserue our vowes as it serues fitly to help vs and further vs in prayer and other holy exercises Secondly 2. Godly bookes the help and vse of Godly bookes written according to Gods word may quicken our zeale in Gods holie worship Eccles. 12.11 Thirdlie the Lord here commends vnto his people 3. Schooles of good learning the erecting and maintaining of all Schooles of good learning as the seminaries and nurceries of the Prophets and of his holy ministrie 1. King 18.13 2. King 2.17 4. Prouision for the ministrie Fourthly here the Lord requires sufficient prouision for his Ministers that they may doe their worke with ioy and not with care and griefe for that is vnprofitable for Gods people Heb. 13.17 1. Tim. 5.17.18 1. Cor. 9.1.11 5. Building repairing of Churches Fiftly here wee bee commanded the building and maintaining and repairing of Churches and of all things that belong hereunto 6. Mercifulnes to the poore Sxtly familiaritie with the true worshippers of God and a liberall and bountifull hand in releauing and comforting the poore Christ knits both together in doctrine Mat. 6.1 and 14. and Cornelius in practise Act. 10. ver 1.6.7 Quest 79. Thus farre of the affirmatiue part now in the negatiue what sinnes be forgiuen First to represent any of the three persons in Trinitie by a picture Ans The first and greatest impietie here forbidden is to represent any person in the Trinitie by any picture Image painted or formed in any matter And here to auoid this euill wee ought to consider first how prone our cursed nature is vnto this Gal. 5.22.23.24 and how the blinde soules proceed in this idolatrie for when man hath fained in his vaine heart that God is like that picture he hath conceiued and drawne in his minde and approued in his heart then hee purposeth to expresse the picture of his minde by some externall figure and worke of his hand this done he liketh it so that hee both honoreth it in body and some inuisible God before it in his minde Secondly let vs euer aduisedly consider what the holy Prophets Euangelists and Apostles the best expositors of this Law speak against this practise for by them the holy Ghost moueth and warneth vs as followeth They may not picture Iehoua nor resemble him by any thing First for that they saw no Image in the day that God spake the words of this law before them in Horeb. Deu. 4.15 Secondly the Prophets iudge it a thing most vnreasonable to compare the first cause of all sense and reason vnto blocks which are void of all sense and reason Dauid notably opposeth God and Idols for so we compare ideots for want of reason Psal 115.3.4 Act. 17.25.29 and to compare an infinite spirit to a finite body and the incomprehensible and inuisible God vnto a stock Esay 40.21 Ier. 10.8 Habacuk 2.18 for that his nature is such as no naturall thing can resemle him much lesse aritficiall no heauenly creature can represent him much lesse an earthly Thirdly consider well the great charge of God in his Law commanding to destroy all Images tending to any superstition Num. 33.52 Exod. 23. Deut. 7. Fourthly wee bee bound to follow herein the presidents and practise of holy kings euer abolishing all such monuments of superstition Asa 1. King 15. Iehu 2. King 10.26.27.28 Hezekiah 2. King 18. Iosias 2. King 23 Chap. Fiftly the very Gentiles had the same vse of their Images which the Papists haue at this day for they said See Gregor ep 109. lib. 7. and ep lib. 9. and August in Psal 113. Images are more able to corrupt blinde soules by reason they haue mouthes eies eares and feet thē to reforme them because they speak not see not heare not walk not 2. Ob We may picture Christ they did not worship stocks and stones but the power of God present in them and by them Sixtly the Diuell practised in and by Images sundrie kinds of illusions in elder ages as is well knowne hee doth euen to this day in the blinde Popish superstition Seauenthlie but here they obiect against all this first that the Popish pictures in Churches are but lay mens bookes to put them in minde of diuine matters which they can not otherwise so well conceiue and soone forget Ans The holie Ghost answeareth that there is no agreement nor fellowship betweene the Temple of God and Idols 2. Cor. 6.16 and telleth vs by his Prophet they teach lies Ier. 10.3.8 Habak 2.18 Secondlie next it is obiected that albeit it be granted that we ought not to think that the Godhead is like to gold or siluer or stone grauen by art the inuention of man Act. 17.29 And that wee may not picture the Father in the forme of an aged man as the Papists doe for albeit Daniell call him the auncient of daies yet Saint Iames telleth vs there is no shadowe nor appearance of any change in him yet if it may bee graunted that the holy Ghost may bee resembled by a doue or by clouen tongues as Mat 3.16 Act. 2.3 Ans No such pictures can represent him for the doue was not sent to that end but to be a visible signe of the presence of gods holy spirit which is inuisible as the clouen tongues were afterwards a simbole to the same purpose where also the wind there mentioned doth more fitly represent the spirit as Ioh. 3. and the tongues the guifts of the same spirit So likewise the Doue may in some sort set before vs the graces and gifts of the same loue and meekenesse And to this end the
in God the holy Ghost Neither doe I say thus for that I beleeue that there are three Gods but for that there are three distinct persons in a 1. Cor. 8.6 Deut. 4.32.39 one most diuine essence euer to bee acknowledged euer to bee distinguished b Mat. 28. by their essentiall and incommunicable properties the one from the other And whereas I am to say thus I beleeue I am giuen to vnderstand that whereas there are among men in Arte two onely kindes of demonstration one by sense and the other by discourse of reason here the beleeuer hath a third kinde by * Heb. 11.1.2 faith farre more excellent then both for faith onely and no reason of man shall euer giue vs any demonstration of the misterie of the Trinitie or of any Article of the faith For Faith lookes into the glasse of Gods holie truth and finding that God hath so reuealed and manifested himselfe vnto vs I am to beleeue and rest vpon his holy truth Whatsoeuer wee doubt of wee bee to search whether there be not any word of the Lord concerning the matter which being found wee giue our mindes to rest knowing assuredly that the least title of the truth is more * Ier. 31.36.37 Mat. 5.18 firme then the whole frame of heauen and earth and there shall not fall any thing of the word of the Lord to the ground Quest 15. What meane you by these words I beleeue in God and what promises respects Faith in these words Ans First I say thus much in effect that according to the measure of knowledge and grace recieued I professe that I rest my soule vpon euery truth and promise which God hath giuen vs in his word concerning him or my selfe and my saluation Secondly I know professe and am perswaded that the true God three in persons one in substance is my God Thirdly I professe that my whole affiance and trust is in this God alone and that I haue wholy giuen vp my selfe vnto him to bee taught by his word to bee redeemed by his Sonne and to bee sanctified and grouerned by his holie spirit Here it is cleere first that ignorant people cannot make any true profession of Faith albeit they repeate the Creed ten thousand times for the beleeuer must haue knowledge Rom. 10.14 this the Apostle testifieth saying how can they beleeue in him of whom they haue not heard how can they heare without a Preacher Secondly if this bee true that to beleeue in God requires a holy affiance in God I must looke well to it that I commit my soule and body and all things I haue vnto Gods prouidence and custodie this wee bee commanded by word and example by word Psal 37.3.4 Trust in God do good and commit thy way vnto the Lord and trust in him Againe 1. Pet. 4.19 Let them that suffer according to the will of God commit their soules to him in well doing as vnto a faithfull creator As a friend trusteth his deare friend with his best things so must wee commit our very soules vnto Gods custodie By example the Apostle saith I am not ashamed of my suffrings for I know whom I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day Let nothing carry thee to the creature from the creator vnder the crosse God doth greatly respect such as trust in him 1. Chro. 34.27 And contrarily reiecteth such as distrust Psal 78.21.22 and though all the world perish stand fast vnder his wings Psal 91.1 Thirdly if to beleeue in God bee to rest vpon his word and promises then must I looke well how much I doe reioyce and trust and haue respect to his word so much is my faith and beleefe in God Here remember Psa 56.34 where Dauid knits these things together When I was afraide I trusted in thee I will reioyce in God beecause of his word I trust in God and will not feare what flesh can doe vnto mee Speciall promises here to bee respected are these and such like I will be God vnto thee and thy seede after thee Gen. 17.7 The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 This God in whom I beleeue is a spirit eternall infinite most wise immutable most wise and most iust one in essence three in persons This God fils heauen and earth first by his essence For in him we liue and moue and haue our being Act. 17.28 Secondly by his power of him through him and for him are all things Rom. 11.36 Thirdly by his presence and prouidence for hee ruleth and disposeth of all creatures causes and effects in heauen and earth and bringeth them all to that end which in his owne most holy wisedome he hath appointed Quest 16. Now proceed to the three titles here set downe in the first article Ans First I take it in this Article I may well expresse my meaning and Faith on this manner First I beeleeue in that God who is the Father of Iesus Christ by nature and my Father in Christ by adoption Secondly I beleeue that God the Father of Christ and my Father in him is Almightie the soueraigne Lord of Lords which hath all power and authoritie in his owne hands Thirdly I beleeue that God the Father of Christ and my Father in him is the maker of heauen and earth and so consequently the preseruer and vpholder of all things First 1. Father of Iesus Christ first difference betwene the true God and false Gods for this title the Father doe not adde this word to the former without a distinction for the father is not God onely but God is the Father Son and holy Ghost If any man would conceiue in minde rightly of the diuine nature of God hee must conceiue of God or of his diuine essence absolutely if hee would conceiue and meditate of any of the persons hee must thinke and consider of the same relatiuely with personall proprieties Here some haue doubted because the Father is set in the first place whether the Sonne and the holy Ghost haue their beginning of the Father The answere is the Sonne and the holy Ghost haue not a beginning of their nature or of their diuine essence of the Father but of their person onely the person of the Sonne is from the Father by an euerlasting gouernement and of the holy Ghost is from both by an euerlasting proceeding but the diuine essence of these three persons is vncreate vnbegotten and proceeding from none And wee must remember to hold fast this mistery of the Trinitie first that wee may discerne this true God from all false Gods Secondly that wee may conceiue in our mindes rightly of God We can haue no faith in the thing which is vtterly vnknowen euen as hee hath manifested himselfe in his word Thirdly and it is
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