The Felicity of the Life to Come, Title page – Preface

The Felicity of the Life to Come · Title page – Preface

A Treatise OF THE FELICItie, of the life to come.

VNSAVORIE TO THE obstinate, alluring to such as are gone astray, and to the faithful, full of consolation.

By A.H.

HEB. 12.22.

But ye are come vntounto the mount Sion, and to the Citie of the living God, the celestiall Ierusalem, and to the company of innumerable Angels.

EDINBVRGH PRINTED BY ROBERT Walde-graue, Printer to the Kings Majestie. 1594. Cum Priuilegio Regali.

THE PREFACE TO the faithfull Readers.

WITH great humilitie, and reverence (Brethren) and not without a warrant of Gods Word, ought wee to speake of heavenly things: and specially in treating of the life to come, there is a singular discretion & modestie required, both in the teacher, and the hearer: For the matter is so loftie, and transcends so far the vnderstanding of man, that as a godly Pastor hath saide, It is much more easie to describe and vnderstand the way to heaven and eternall life, nor to describe the place, and life it selfe. Therefore, when wee cannot vtter the dignitie of the matter it selfe, which is aboue our capacitie, we are forced to speake by similitudes, and vnderunder shadowes of natural things which we can conceiue, that thereby the things supernatural, may be better conceived. And this is no wonder, seeing the Apostle saith,2. Cor. 12.42 Cor 12:4 that hee was taken vp into Paradise, and heard words which cannot be spoken, which are not possible for man to vtter. Yea, the very spirit of God speaking of the glory of the Elect in the world to come he makes their dwelling place to be made of gold,Esai. 25.6, Apoc. 22.Isa 25:6Rev 22 and of precious stones, their meat to be of fat things, and of twelue manner of fruites, and their drink to be of cleare springing waters, and of sweet fined Wines. And why speakes he after this maner? Because we vnderstand this language, and by reason of our weaknes and ignorance, can mount no higher, nor conceiue any farther. Now then, when I say, that in the world to come, we shall be delighted with bodily and sensual pleasures: and that our senses of seing, hearing, smelling, tasting, and of feeling, shall be delighted with their owne objects, that are proper vntounto them: I speake so, for penuritie of language: For how shall that spirituall matter be otherwaies expressed, seing there is not an other language for spirituall things, nor there is for things naturall, but that there is many attributiōs common to them both: We see, that in the scriptures, mention is made of the mouth of God, and of the hand of God: when notwithstanding the Lord is a spirit, and hath neither mouth, nor hands, as man hath: but by the one is signified his word, and by the other his power, in preserving or punishing. Likewise, the life is called, life, aswell of the soule, as of the body: Death, also is a word common both to the soul, & the body: There is no other word for the joy of the soule, and the joy of the body, but joy: and the nurishment of the soul, is called, Food, aswell as the nourishment of the bodie. Yet, there is no doubt, but our bodies shall arise at the last day perfit in all the senses: If then, we hauehave the senses of necessitie they must hauehave their owne objects: and consequently, that delectation which results of the objects may be pertinently called, a bodily, or sensuall delectation: because it falles vnderunder the senses of the body. Neverthelesse, neither shall our bodies and our senses, nor yet their objects be naturall, mortall, or corruptible, as they are in this life: But they shall be spiritual, immortal, and incorruptible: for as the Apostle saith:2. Cor. 15.44.50. There is a naturall body, and there is a spirituall body: neither can flesh and blood inherit the kingdome of God. That is, our naturall bodies as they are now, while they be made newe and incorruptible by the spirit of Iesus Christ, cannot inherite the kingdome of God. Farther, the substance, and forme of this litle treatise, to declare it shortly, is this: Having laied this ground, that the miseries of the righteous are many: There is heereupon two questions moued, the one is, why the Lord doeth so hardly intreat his servants in this life, not onelyonly in witholding his temporal benefits from thē: but also in sending them great trobles? To the which bipartite question it is answered severally, that hee measures his giftes according vntounto our strength, and the pilgrimage which we hauehave to make, that his chief reward is not temporall, but everlasting: and that he knowes affliction to be good for vsus. The other question is, why the godly suffers paciētly these wrongs, which they might resist? The answere is, that the reverence which they beare to the Lords commandement, and the hope which they hauehave of the reward promised (which is eternal life) is the very cause of it. And forasmuch, as that reward seemes to the naturall man, to be farre of, and the passage therevnto, to be fearefull and difficill: It is therefore shewen, that neither the reward of the godly is farre off, nor yet death by thē to be much feared. And to remoue all doubtings of the resurrection: It is prooved by diuers similitudes taken from things which we see daily wrought by God in nature, to be nothing impossible. This done, vntounto such as beleeue the resurrection of the bodies, and the everlasting life, is described the felicitie thereof: which is collected of the excellencie of the place, of the dignitie of the indwellers, of the perfection of the pleasures, and of the diuturnitie of the time. The excellencie of the place is taken from the situation, the fabrick, and the bewtie thereof, from the high stiles that are given vntounto it in the Scriptures, and from the worthines of the architoure, and inhabitants thereof, which is also aggreged by the liuely description of a bewtifull terrestriall place, and consideration of the bewtie of the firmament, the Sunne, the Moone, and the starres, and argumentation from the lesse to the more. The dignitie of the indwellers is manifested by their righteousnes, and are the three persons of the Trinitie, the holy Angels or ministring spirites, and all the Saintes or elect people of God: which is confirmed by the scriptures. Thereafter to expresse the pleasures of the life to come, comparisō is made betwixt them, and the pleasures of this life, whereby the perfection of the one, more evidently appeares, by the consideration of the other. The pleasures of this life are devided in the pleasures of the body, and the pleasures of the minde: The bodilie pleasures, are severally described by giuing an instance of the most plesant objects that can fall vnderunder the outward senses. And the pleasures of the minde (which exceeds the sensuall in greatnes) are conceived vnderunder the rare gifts of the body, and of the spirite joined with all kinde of honour, and worldly promotion. This done, enumeration is made, by an Epilogue, of the greatest pleasures which the wit of man can devise, and yet are proved to be inferior to the joyes of the life to come. But forasmuch as such naked assertions vponupon conjectures and appearances without farther warrant of Gods word, might seeme inautentik, and to make no faith: Therefore, the premises are authorised by divers testimonies of the Scripture, wherby the certitude of the joies of the life to come is confirmed. Thereafter, it is declared how these eternall pleasures shall not onelyonly be extended to the soule of man, but also to the body which shall rise againe, perfit in all the members and senses, and shall be delighted with the owne objects: But the chiefe object shall be the Majestie of God, containing the perfection of al things: wherewith they shalbe whollie repleat. So being clothed with the glory, and filled with the perfection of the most high, the Sonne of mans perfection, is thereby summarly collected: together with the maner howe the elect shall be exercised in the world ro come. Last in order followes, the perpetuitie of the time, during the which, this vnspeakable joy and glory shall endure: The which, in respect it shall admit no period, but shall be comprehended vnderunder an infinite eternitie, the felicitie appeares the more admirable and great. Finally, by reason of the exorbitant affliction of the godly, and raging insolencie of the enemies: The conclusion containes a briefe praier to our Lord Iesus Christ, to shorten and accelerat his glorious comming, that thereby all these miseries may take an end, and the eternall felicitie hoped for, may beginne. This brieflie is the summe, and deduction of all: which if wee consider (Brethren) with sanctified and well disposed hearts, I think it may serue to our singular comfort in all seasons, & be as a buckler against al temptations: For in time of prosperitie, we may lift vp our mindes and be assured, that there is yet a greater prosperitie abiding vsus, which shall endure for ever, in the world to come. And in the midst of troubles, we may settle our selues, and find reliefe here, when we remember that our sorrowes shal shortly take an end, and that we are to receiue a reward, even a perpetuall glory of body and soule, whereof all our sufferings cannot be worthie. Herefore, let vsus comfort our selues in these things,Heb. 11.9.10.Heb 11:9Heb 11:10 and be content with faith. full Abraham, to abide here a while vponupon this earth, as in a strange countrie: ever looking (as he did) for a Citie having a foundation, whose builder and maker is God:Heb. 10.23Heb 10:23 Let vsus keepe the profession of our hope without wavering, for he is faithfull that promised. Let vsus hauehave grace, whereby wee may so serue God, that we may please him with reverence and feare:Heb. 12.28Heb 12:28 for yet a very little while,Heb. 10.37Heb 10:37 and he that shall come, wil come, and will not tary. The louelove of God, and grace of our Lord Iesus be with you all, Amen. At Polvvart the 8. day of Aprill, 1594. yeares.

A loving Brother of all Christs little Flock. A. H.

p. 9OF THE FELICITIE, OF THE Life to come.

WEe see, that according to the saying of the Psalmist; The miseries are manye,Psal. 34.19Ps 34:19 which righteous men do suffer in this life: As povertie, sicknes, ignominie, imprisoning, banishment, grief of mind, and death of the body. And these miseries they not only suffer perforce, as sent by God (whose mightie hand no fleshe is able to resist) but voluntarily, they incur the miseries & trobles which they might eschew▪ & all for professing of the name of Christ, and imbracing of his true worshipping and service: which if they wold forsake & deny, they might be free from the cruell torment of their bodies, they might saue their owne liues, enjoy their owne goods, and liue at libertie in their owne cuntries. Likewise, we see that willinglie p. 10they suffer wrong, injurie, and reproch, and receiues great shame & losse of them whome they might recompence and requite with the like offences. Neverthelesse, they avenge not themselues although they might, but remits the revenge to God. Nowe then, there results here two questions: The one is, why the Lord, seeing all things are at his gift and disposition, doeth so hardly intreate his servants in this life? For all the earth is the Lords: All beasts are mine (saith the Lord) on the hilles & on the mountains:Psal. 50.10Ps 50:10 Gold, silver, and riches, hee may giuegive at his pleasure, and high honours: for promotion comes neither from the East, nor from the West,Psal. 75.6Ps 75:6 but from aboue: To be short, he giues libertie, and makes the heart cheerfull and glad, he hath power to conserue the body in health, and to prolong, or abridge the daies of man, as seemes good in his eies.

The other question is, Why righteous men do voluntarilie suffer and vnderlie those troubles which they might easilie eschew; and takes vp patiently the reproches & wrongs, which they might resist, and acquite? which is a thing most hard of digestion to fleshe and blood, and is p. 11plaine repugnant to mans owne nature and inclination.

The first question contains two parts: The one is, why God giues not all kinde of temporall benefits to his servants according to their hearts desire? The other part is: Why God doth so miserablie afflict his servants in this life? To the first, it is answered, That the Lord is a wise & discreet stewart, and dispensator of his benefits: and seeing he hath created and made vsus,Psa. 103.14Ps 103:14 hee knowes our strength and weaknes,Mat. 6.8.Matt 6:8 what is most meete for vsus, and howe able wee are to beare, and vse his giftes and benefites. Therefore wee may lay this for a sure ground: That the Lord bestowes his temporall gifts on his seruants, ever in such measure, and in so far as he knowes them to be needful for the pilgrimage of this life, and for their eternal salvation. Let no man then, that fears God, think that the Lord hath bestowed lesse, or more of his benefits vponupon him, nor is expedient for the making of his journey, & for his everlasting salvation: which I think should moue every man to settle himselfe, and to be hartilie well content with the worldly giftes which God hath given him, whether they be p. 12much or litle, in great mesure, or in smal An other reason there is, why the Lord giues not these worldly giftes to his servants, according to their manlie hearts desire; because God rewards not his own according to their worthines, but according to his greatnes: Which rewarde, by the selfe same reason, cannot be worldly nor temporall, but eternall and everlasting, like vntounto the giver thereof: Thus much concerning the disposition of temporall benefits to the righteous.

I come nowe to the other part of the first question: Why the Lord not onelie denies prosperitie to his servants, in such measure as they would wishe: but also, doeth visit them with great trouble and affliction in this life? The causes are many and divers, wherefore the Lord doth afflict his own servants: First, forasmuch as wee hauehave no permanent dwelling, or long residence here, he visits vsus with troble, to the effect, that our minde and delectation be not fixed on earthly things, but rather should be lifted vppe, to the place where our everlasting residence should be: which if the Lord did not, the nature of man is so corrupt, and the vanities of the world so agreeable to him, p. 13that without all question, hee would be more carefull, and mindfull of the earth, and earthly things, which are daily present before his eies; nor of the heaven and of heavenly things which hee sees not, and are onelyonly to come, and not present. Secondly, by affliction the heart of man is stirred vp to serue God, and to be charitable towards his neighbour: For we see that in time of sicknes, of povertie, of sorrowe, of apparent or imminent danger, wee are very devout, and loving one to another, and will both crye vntounto the Lord for help, and will hauehave compassion vponupon such as are in distresse; which in time of prosperitie wee regard but little: For when wee hauehave things flowing with vsus according to our hearts desire, Incontinent, we fall in a carelesse securitie, and becomes colde and slothfull in religion, and froward one towards another, which thing, adversitie doeth remoue and remeid. Thirdly, the Lord by trouble lets vsus knowe when wee are cast downe, howe vnable we are to helpe our selues: And likewise, he lets vsus knowe his great merciemercy, and power in raising vsus vp againe: which makes vsus to drawe neere vntounto him in time of trouble, and to feare p. 14to offend, and fall from him, when wee hauehave once apprehended him, and tasted of his merciemercy & loving kindnes. Fourthlie, the seed of sinne, and of all vice which is naturallie sowen in all our hearts, is snibbed and pressed down with trouble: But in time of prosperitie, it ever springs vp, and brings forth the fruits of iniquitie. Fiftly, affliction brings forth greate patience in vsus; for beeing experimented with the discipline and correction of the Lord, that experience of his justice and merciemercy,Rom. 5.3.Rom 5:3 and of his woonderfull workes, ingenders (as the Apostle saith) Patience, and Patience brings forth experience, and experience ingenders hope. Last of all, the sharpnes of adversitie which wee suffer, makes vsus both to know the sweetnes of prosperitie, and what our Saviour Iesus Christ suffered for vsus: which should inflame vsus with an exceeding great louelove, and thankfulnes towards him. But it is a small thing of any trouble, which can come to the righteous man; for as David subjoynes to his saying which I cited in the beginning, The Lord delivers him out of them all:Psal. 39.19Ps 39:19 Therefore, let vsus lay this for a ground infallible: That the Lord shall ever send either an hastie deliverāce p. 15to his servants in their trouble, or else shall giuegive them such strength and patience to abide the same, that they shall hauehave as great joye and contentment in time of adversitie, as others hauehave in time of prosperitie: And when it pleaseth the Lord to glorifie himselfe by their death, they are sure of the joy and life eternall: Take heede to the hastie deliverance of 2. King. 20.4.2 Kgs 20:4Hezekiah when he was sick, to the patience of Iob, and to the long suffering of Paul, which hee did beare with joye and gladnesse. The other question, why the righteous suffers willinglie the troubles and wrongs, which they might easilie eschew, contrary to mans nature and naturall reason; shall receiue this answere. This saith our Saviour Iesus Christ: If any man will come after me,Luk. 9.23.Luke 9:23 let him deny himselfe, and take vp his crosse daily, and follow me. To deny our selues, is to quite and renounce all those things, which are agreeable to our corrupted affections; and not to seek and haunt our own pleasures, our owne profite, our owne praise, our owne wit, and our owne will: But to set them all aside, in so far as they may be hinderful to the true service and worshipping of God. To take vp our crosse p. 16daily, is to prepare vsus for daily affliction, and to vnderlie one trouble after another, for the obedience that wee owe to God, and to followe the example of our Maister and Saviour Iesus Christ, in leading an holy, pure, and sinceare life. Againe he saith: Whosoever shall forsake houses,Mat. 19.29Matt 19:29 brethren, or sisters, or father, or mother, or wife, or children, or lands for my names sake, hee shall receiue an hundreth fold more, and shall inherit everlasting life. And againe hee saith: He that looseth his life for my sake,Mat. 10.39Matt 10:39 shall saue it. Now, concerning suffering of injury and wrong, thus saith the Lord: Blessed are they that suffer persecution for righteousnes sake,Mat. 5.10.Matt 5:10 for theirs is the kingdome of heven; whereby it is to be vnderstood, that they that suffers for their faults and offences, are not partakers of this blessing, but only such as innocently and patiently suffers injury and wrong: Herefore, the Apostle Peter saith: Let none of you suffer as a murtherer,1. Pet. 4.151 Pet 4:15 or as a theefe, or as an evill doer, or as a busie body in other mens matters: but if any man suffer as a Christian, let him not be ashamed, but let him glorifie God in this behalfe. Againe, our Maister saith to his p. 17Disciples:Mat. 5.11.Matt 5:11 Blessed are yee when men reviles you, and persecutes you, and saith al manner of evill against you for my sake falsly: Rejoice and be glad, for great is your reward in heaven. And againe hee saith,Mat. 5.39.44.Matt 5:39Matt 5:44 Resist not evill; but whosoever shall smite thee on the right cheeke, turne to him the other also: Item, louelove your enemies, blesse them that curse you, do good to them that hate you, & pray for them which hurt you and persecute you, that yee may be the Children of your Father, that is in heaven: For hee makes the Sun to rise on the evill and on the good, and sends raine on the just and vnjust. Farther, he saith,Luke 6.38Luke 6:38 do good, and lend, looking for nothing again, and your reward shal be great, and yee shall be the children of the most high: for he is kinde to the vnkinde, and to the evill. Now, of these sayings, I gather the conclusion of my answere: That the righteous bears such reverence and obedience to these precepts and commandements; and beleues these promises so constātly, having a sure hope of the reward which is promised: That they despise the world, and the vanities thereof, forsakes and renounceth their houses, riches, cuntries, wiues, children, p. 18friends, and possessions, and exposes and offers themselues willingly to all kinde of affliction and trouble, yea, to the very death it selfe: knowing that their reward is prepared for them, and as the Apostle Paul saith, that all the troubles which they can suffer in this life,Rom. 8.18Rom 8:18 is not worthie of that glory which they shall receiue.

It is here then to be marked, that the righteous receiues not their chiefe reward in this world, but in the worlde to come: For the reward promised, is an euerlasting reward, and in this world wee see that nothing is everlasting, but all temporal & momentine. This is a stumbling block to naturall and worldly men: To wit, that the rewarde of the godly (as appears to them) is long in comming, & that they must die the death before they receiue it. But ô thou naturall man, thou speakes as a man, and what higher can dust and ashes go nor the earth? neither is that reward far off, (as thou esteems it to be) neither yet is that deth which maketh the seperation betwixt the soul and the body, much to be feared: For the time which David prescribes to the age and life of man,Psal. 90.10Ps 90:10 is onelyonly 70. or 80. years, which time being expired, the righteous p. 19receiues their reward promised: If that reward then, be long delaied, in respect of the time which is without end, let thy own conscience be judge. Neither is this reward alwaies continued for the space foresaide, but is graunted sooner vntounto some when it pleaseth the Lord: For wee see the tearme of mans life is vncertaine, in respect that some are called home in their old age, some in their midage, some in their youth, and some in their very infancie. But heere it may be demaunded, why the Lord wil hauehave vsus first to die, and after to liue againe, seeing it would appeare to be more easie to continue this life for ever, nor to put end to this life, and then make vsus to liue againe? I answere, that sinne is the occasion why we must die and depart this life, before wee see the Majestie of God, or receiue the reward promised, which is everlasting life:Rom. 6.23Rom 6:23 For as the Apostle Paul saith, the wages of sinne is death. But then thou may reply and say, that Iesus Christ hath already suffered for our sinne, and hath overcome death and hell: How is it then that we must nevertheles vnderly death, which is the reward of sinne? I answere thee, that because Iesus Christ hath suffered p. 20for our sinne, and hath overcome death by his resurrection: therefore, hee shall raise vsus vp againe from death, and giuegive vsus everlasting life: which otherwise we would not hauehave gotten, if he had not died for vsus, but would hauehave risen againe to everlasting death and torment: Herefore, as the Apostle subjoines to his saying aboue written; but the gift of God is eternall life through Iesus Christ our Lord. Notwithstanding of all this, the work of the resurrection from the death, seemes most hard and difficill to fleshe & blood: But ô man, Where is thy faith? Seing thou may by very naturall reason, as it were, comprehend the same, if thou wold hauehave respect to the rest of the wonderfull workes of God, which thou seest daily before thine eies, and would compare the same with the resurrection of the dead bodies. For what is hee that euer would think, that the seede which is sowen on the ground, & lies roten therein, should ever come to perfection, and become good and ripe corne, vnlesse he had the yearlie experience of it? What is hee that ever would thinke, that those hearbes and plants which are withered and dead, so that nothing remaines but p. 21a colde rotten roote within the earth, should ever reviue and revert againe, and bring forth a perfit stalke, a leafe, a flourish, and seed, vnlesse we sawe it with our eies? Or what is he that seeing the Sunne going downe, and the whole earth overwhelmed with darknes, that ever would think that the sunne should rise and giuegive light againe, except he had the daily experience of it? Who would think that a man which is fallen in a sounde sleepe, whose senses are deade, without either sight, hearing, smelling, or feeling, should ever awake againe, and be a living man, vnlesse wee sawe it a thing customable, and naturall to all men? I suppose likewise, that no man would credite by report the wonderfull manner of the conception, and birth of mankind, except it were knowne by experience and proofe. Certainly, it is no more hard and difficill to the Lord to raise the dead bodies out of the graue, nor to worke these things: Neither is deth more to be feared of the godly, nor the going to bed to sleepe; which is a perfit similitude of death: For as man goes to bed in the evening, sleeps all the night, and wakens, and rises vp againe in the morning: So doth the body, p. 22in very deede, sleepe and repose in the graue, overshadowed with night & darknes; but in the morning when Christ Iesus shall appeare in the cloudes,1. Thess. 4.16. 1. Cor. 15.52.1 Thess 4:161 Cor 15:52 the body shal rise againe at the blast of the trū pet, and shall enjoy the perfit light of the day: during the which space man shall not think long, for what langor can the body hauehave which is a sleepe? And as to the soule it can hauehave far lesse, which during the said space is joyned with Christ Iesus: In such sort, that the space betwixt the separation of the soule from the body, and the comming of our Lord Iesus, is but the length (as it were) of a night. But because thou, ô worldly man, hath not had the experience of the resurrection, like as thou hast had of the things aboue specified, which are no lesse marvelous, thou can hardly beleeue it.

But vntounto such as constantly beleeues the same, and hopes for the reward of everlasting life, I will briefly declare (by the grace of God) the joye and felicitie thereof, in so far as the Lord hath revealed the same to vsus by his word, & as the weak wit of man is able to conceiue. In the first, the Apostle Paule testifies, that the eie hath not seene, the eare hath not p. 23heard,1. Cor. 2.9.1 Cor 2:9 neither hath it entered in the hart of man, the joye and glory of the life to come: which thing God hath prepared for all them that louelove him. Therefore, let man imagine, and descriue what hee list, he shall never be able to attaine vntounto it, for it is aboue his vnderstanding. Neverthelesse, I collect the glory and felicitie of that life to come, to be extreame great and excellent, in respect of these four circumstances: First in consideration of the situation, fabrick, & bewtie of the dwelling place. Secondly, in respect of the company and fellowship of them which we shall injoye. Thirdly, in consideration of the pleasures, and delectation which we shall hauehave there. And last, in respect of the time and space which the dwelling, company, and pleasures shal indure.