Twenty-Nine Lectures, Lecture 3
The third Lecture of the Church.
THe third generall Point propounded to bee handled in the Doctrine of the Church,The third generall thing concerning the Church is the nature of it. is the Nature of the Church: for ſo the order of teaching requires, that when once wee doe know the name of a thing, what it is called, and the titles that it is graced withall; then it followes, that wee ſhould ſearch out the nature of the thing that is thus called, and thus intituled. For the names and titles of things may, and are oft-times imparted to others. But the nature of eueryevery thing is proper to it ſelfe, and cannot bee communicated to any thing elſe. And therefore howſoeuer the name and titles ſet it forth vntounto vsus, and make vsus eſteeme of it, yet the nature will more fully expreſſe it, and make vsus the highlier to eſteeme of it. The name bearing diuers ſignifications, in ordinary method ought to bee diuided firſt, and defined after. But becauſe the whole nature of the thing may bee aptly enough comprehended in one generall deſcription; and becauſe the diuiſion hath a more neere dependance with that which followes, making a ready ſteppe and paſſage thereunto, we will firſt define therefore the nature of the Church, and then proceede in the next place (according to our order ſet downe) to diuide it into ſeuerall kinds and branches.
The nature of the Church is thus deſcribed.Vid Reynolds, Theſ. p 642. and Rhem. Veſ…m. 1. Tim. 3 10. Th… nature of the Church deſcribed by three things. The Church of God, in the true generall nature thereof is the whole company of Gods choſen both in heauen and earth: where they are deſcribed by three things. Firſt, by the efficient cauſe of their being of the Church, Gods electing or chuſing them. Secondly, by their number, the whole Company. Thirdly, by the places where they are, in heauen & in earth.
Firſt, by the efficient cauſe.Firſt, by the efficient cauſe of their being of the Church: for the principall reaſon why any man is a true member of the true Church, is, becauſe God hath choſen him to it: Firſt, to ſaluation and glory, as the end; ſecondly, and conſequently to be of the Church, as the means to the end. Therfore the Church ofttimes is called Gods choſen, Pſal. 33.12. Euen the people whom he hath choſen for his inheritance: And in Pſal. 132.13. The Lord hath choſen Sion; that is, his Church. And Rom. 8.33. The Apoſtle ſpeaking of the Church, calls them by that expreſſe name, Gods choſen: And hence it is, that the Faith of Gods Church is called the Faith of Gods choſen; Titus 1.1. And therefore they are called The firſt borne, whoſe names are written in heauen, Heb. 12.23. Which what is it elſe, but to bee written in the Booke of life? That is to be Gods choſen. It is true, that it is much more agreeable to the name of the Church to bee defined by their Calling, rather then by their Chooſing, as in the firſt Lecture, becauſe they are a Company called: But yet it is more agreeable to the right nature of the Church to be defined by their chooſing, rather then by their Calling, and that for theſe Reaſons: firſt, many of the Church are choſen, that are not yet called, as Paul an Elect veſſell before his conuerſion, and yet not called; and ſo all the Elect before their conuerſion: nay, many are choſen that ſhall neuer be called; as the Angels which belong to the Church too, and are a part of it. And therefore the Church in the nature of it is to be deſcribed by their chooſing, and not by their Calling. Secondly, many are Called that are not choſen, ſo ſaith our Sauiour; and therefore if we ſhould deſcribe them by their Calling, we ſhould make ſuch to be of the nature of the true Church which are not choſen, and ſo are no true members of Chriſt, nor ſhall euer enter into the heauenly Ieruſalem. Thirdly, thoſe which are choſen are called too; their Election and chuſing is the cauſe of their Calling, and not their Calling the cauſe of their chuſing, Rom 8.30. whom he predeſtinated, them alſo hee called. Therefore in theſe reſpects, it is fitteſt, and moſt agreeable to the nature of the Church, to be deſcribed by their election, rather then by their Calling. And ſo much of the firſt part of the Deſcription, namely, the efficient Cauſe of their being.
The ſecond thing they are deſcribed by is their number the whole company, &c. Which wee muſ… vnderſtand thus.Secondly by their number. Firſt, that all that are of the Church are God, choſen, and none elſe, and that all that are choſen are of the Church, none excluded: as who ſhould ſay, the whole company of Gods choſen, all theſe, and none but theſe. Here may be an exception made; for you will ſay. Are the elect of the Church, before they are Called? Yes ſure, in the purpoſe and account of God, though they bee not ſo in their owne account, nor in the account of th… World; though they be not as yet actually aſſembled to the Church, yet they are in the way, and firſt or laſt they ſhall certainely hauehave an effectuall Calling, whereby they ſhall bee made actually of the Church, both in faith, and in their owne knowledge and account. And ſecondly, we muſt vnderſtand, that all thoſe together make vp one Church: the whole Company of God. Choſe… …s his Church; as they are conſidered all together, as members of one body, and incorporated into one ſocietie or Company, and not as they are members apart. And alſo, ſo …ll tog…her, as that all the choſen of all times, and places, and kinds, make vp one only Church. So much of the ſecond part, the number they are deſcribed by.
The third thing they are deſcribed by,Thirdly, by the places where they are. is the places where they are, in heauen and in earth. And ſo we do firſt fetch in all Gods Saints, whether liuing or departed, whether fighting on earth or triumphing in heauen: As alſo, ſecondly, the Angels that hauehave kept their habitation in heauen, are all comprehended together, as ſo many ſeuerall parts of the Church to make vp the whole Body;The holy Angels are part of the true Ch…, prooued and … doctrine. So yee hauehave the particular heads of the Deſcription expounded and inlarged, the whole company of Gods choſen in heauen and in earth. Now that the holy Angels are parts of the true Church, becauſe yee ſhall not thinke that it is a deuiſe of mine owne braine, yee ſhall ſee that the Apoſtle vſeth the ſame words, Eph. 1.10. That in the fulneſſe of time, he might gather together in one all things, both which are in heauen, and which are in earth: And Eph. 3.15. Of whom is named the whole family both in heauen and in earth. And, Col. 1.20. To reconcile to himſelf through him, I ſay, all things which are in heauen, and which are in earth. All which places muſt be vnderſtood not onelyonly of the Saints departed that reſt in heauen, but alſo with reference to the holy Angels in heauen that fell not, who hauing a benefit by Chriſt the mediator, as well as wee, are therefore to be ſeated with vsus in the ſociety and body of the Church.
Doctr. Now to make this matter more plaine, I will draw it into an obſeruation, and that is this; Namely, That the holy Angels that kept their firſt eſtate, are parts and members of the true Church as well as we are. The Scripture is plaine for this; Firſt, in expreſſe wordes; ſecondly, by neceſſary conſequence. Firſt, by expreſſe words, Heb. 12.22, 23. But ye are come to Mount Sion, &c. and to the innumerable company of Angels. Where the Apoſtle ſpeaking of the Church, takes the holy Angels as Limmes of that Body, and members of that Company. And Reuel 19.10. The Angell tels Iohn, I am thy fellow Seruant, one of thy Brethren; I hauehave the teſtimony of Ieſus, the Spirit of Propheſie: I am thy fellow Seruant: as who ſhould ſay, A fellow of the ſame Houſe and Family with vsus, that is, the Church: A Brother, as hauing the ſame Father, God; and the ſame Mother, the heauenly Ieruſalem, that is, the Church: hauing the teſtimony of Ieſus: that is, communicating in the ſame gifts and graces of the Spirit, as the Spirit of Propheſie, which is peculiar to the Church onelyonly, as 1. Cor. 12. So wee ſee by expreſſe Scripture, that they are members as well as wee. Secondly, by neceſſary deduction and conſequence. Firſt, the Angels are elect, 1. Tim. 5.21, and therefore they are parts of the Church. Secondly, Chriſt is their Head, Col. 2.10. yee are complete in him (that is in Christ) who is the head of all principalities and Powers: therefore they muſt be parts of his Body, Which is his Church. Thirdly, the Angels peepe and prie into the miſteries of our redemption by Ieſus Chriſt, 1. Pet. 1.12. therefore except we will make them buſi-bodies, to prie and meddle with that which they hauehave not to doe in, which is vtterly againſt their wiſedome and vprightneſſe, they muſt needes be parts and members of the true Church; and ſo much of the Proofes.
The Reaſons are theſe, Firſt the Church is the moſt excellent, Reaſ. 1 and glorious, and bleſſed Aſſembly that is (as wee hauehave ſhewed before) the Angels therefore that excell in ſtrength and beautie, and glorie, and abſolute happineſſe, muſt needs be members of it.
Secondly, the Church is that fulneſſe of Chriſt, that filleth Reaſ. 2 all things Eph. 1.23. If the Angels be left out, where is that fulneſſe?
Thirdly, it is againſt the bountifulneſſe of Chriſt, and Reaſ. 3 the worthines of his obedience, that any Creature ſhould know and embrace the Doctrine of the mediation of Chriſt, and yet not receiue benefit thereby for themſelues: But the choſen Angels do know and embrace it, worſhipping him, and doing him all the ſeruice they could in the dayes of his fleſh whilſt he was working this mediation. And therefore they hauehave benefit thereby to themſelues: And ſo conſequently they muſt needes bee parts and members of the Church; For to them are all ſauing benefits peculiar and properly belonging.
Fourthly, the euil Angels that fell away are a part of the Reaſ. 4 malignant Church, of the Sinagogue of Sathan, as our Sauiour Chriſt giues vsus to vnderſtand, when he ſaith, Math. 25.41. Goe ye curſed into euerlaſting Fire prepared for the Diuell and his Angels: As who ſhould ſay, as you had your part with them here in ſinne, ſo you ſhall hauehave a part with them in puniſhment: now if the euill Angels bee a part, yea a great part of the Church malignant, then the good Angels muſt needes be a part, yea a great part too, of the gracious and glorious Church of God.
Fifthly, they muſt needes be a part and members of the Reaſ. 5 true Church, becauſe they hauehave many neceſſary Imployments in the Church about the faithfull. It is ſaid of them, Heb. 1.14. that They are miniſtring Spirits ſent forth to miniſter for their ſakes that ſhall be heyres of Saluation. And in Luk. 15.10. that They reioyce ouer one ſinner that conuerteth, &c. And Pſ. 91.12. It is ſaid, that They beare vsus in their hands. And Math. 24.30. that At the laſt day they ſhall gather the Elect together from the foure windes. Now therefore they muſt needes bee parts and members of the true Church, that ſo they may miniſter to vsus the more cheerefully, and reioyce ouer vsus the more affectionately, and beare vsus in their hands the more charily, and gather vsus together at the laſt day the more earneſtly; as knowing they doe it not as Seruants and ſlaues, altogether for others, but ſomwhat reſpectiuely for themſelues, for the aduancement o… the good of that body, whereof themſelues are members.
Vſe 1 The vſes are theſe: Firſt, this teacheth vsus the wonderfull LoueLove of God towards mankind, In that he vouchſafeth, and is pleaſed to aſſociate and ſort vsus with the bleſſed company of heauenly Souldiers, the holy Angels; incorporating them and vsus both together in one and the ſame myſticall body; they are of a farre nobler ſtampe, wee are of a baſer; yet God hath been pleaſed to ranke them and vsus fellow members of the ſame Body. What a wonderfull louelove and fauour of God is this to vsus? Yea they neuer ſinned; we are defiled with many ſinnes, and much wickedneſſe: yet ſuch is Gods louelove to vsus, that he hath been pleaſed to ranke vsus ſinfull men, with ſinleſſe Angels. Yea further, whereas ſome of this noble company had ſinned, the Lord paſſed by them, and let them periſh, and ſeparated them for euer from their companions by nature and Creation, and neuer receiued them to mercy againe: whereas many of vsus of this baſer kind that hauehave ſinned as well as they, yet the Lord did not ſort vsus with our fellow-ſinning Angels the damned Spirits, but hath made vsus fellowes with the ſinleſſe Angels, the bleſſed Spirits, and them with vsus. Oh what wonderfull louelove of our God is this to vsus! What thankefulneſſe doth this require of vsus! What Care and endeauour muſt there be in vsus to leade Angels liues in all holineſſe, pureneſſe and innocencie; ſeeing the holy, pure, and innocent Angels are our fellowes, and parts of …he ſame body with vsus!
The ſecond Vſe is for matter of comfort to as many of Vſe 2 vsus as bee of the Church: for firſt, though wee hauehave many Angels againſt vsus that be our aduerſaries, yet we hauehave many for vsus too that be our friends and fellowes; and thoſe that are againſt vsus are damned and wretched Spirits; thoſe that are for vsus are moſt holy and glorious in themſelues, and pretious and gracious in the ſight of God. Secondly, here is comfort to vsus, in that they being fellow-members with vsus, they doe not careleſly, or vnwillingly labour for vsus, but they affect our buſineſſe thorowly, and take our welfare ſoundly to heart as their owne; and as feeling members of the ſame body, they are very ſenſible of eueryevery good thing that befalls vsus, and reioyce in it as much, or rather more then we our ſelues, knowing it will turne to their benefit, they being members of the ſame body with vsus.
The third Vſe ſhewes vsus the diſableneſſe of the Angels Vſe 3 in themſelues to merit, or effect their owne ſaluation: they muſt be found in Chriſt their Head, elſe there is no ſaluation for them. If God looke vponupon them with the pure eyes of his Iuſtice, and behold them as they are in themſelues, they cannot ſtand, Iob 4.18. He laid folly on his Angels, meaning the good Angels, they are not vpright in regard of Gods perfect iuſtice: but when God beholds them in the face of Chriſt, whoſe righteouſneſſe is as pure as the eyes of the Lord himſelfe, then they find fauour with him. If ſo be then that they bee not able to merit their owne ſaluation, but muſt be ſaued by Ieſus Chriſt; then conſequently it is folly in men to repoſe any truſt in themſelues for their ſaluation, or to pray to them, or to worſhip them: no inuocation or worſhip is due to thē, no, they vtterly diſclaime it as robbery againſt God, they being not Gods, but Gods ſeruants; and diſparagement to our ſelues, they being but fellow-ſeruants and members of the ſame body with vsus, Reuel. 19.10.
Vſe 4 The laſt vſe. This may ſhew, and ſet forth vntounto vsus the infinite worthineſſe of the Merits of Chriſt, that is not auaileable onelyonly for Men, but euen for the Angels in heauen alſo; they are partakers of the ſame ſaluation. But ſome will here except and ſay, Obiect. That Chriſt is not ſaid in Scripture to be Mediator betwixt God and Angels, but betwixt God and Man, then why doe you ſay, That he is their Mediatour too? Anſw. I anſwer, That it is true, he is ſo vſually called in Scripture, and the reaſon is, Firſt, becauſe that is the mediation that concernes vsus moſt to know; Secondly, becauſe the moſt ſenſible workes and offices of his mediatorſhip are moſt apparant in that reconciliation that was made for Man;That Chriſt is Mediator for the Angels, and how? yet this hinders not but that hee may be a Mediator for the Angels too: for it is no where denied in Scripture, though the other onelyonly be expreſſely affirmed. The Caſe is thus; Their eſtate differs from ours in many kinds, and the mediation muſt bee anſwerable to the eſtate of the parties that are mediated for; and therefore Chriſts mediation for them in ſome maine circumſtances is diuers from ours too, and it differs in two maine things; firſt, in the worke; ſecondly, in the meanes. Firſt, in the worke; There is not the ſame worke done for them, as for vsus, as Redemption: for they neuer fell, and therefore need no Redeemer; wee are fallen, and therefore he is the Mediatour for vsus; he muſt redeeme vsus, elſe wee can hauehave no ſaluation. Secondly, it differs in the meanes, for that is not the ſame: for whereas ſome of the Angels fell as well as we,The Angels fall was perſonall. that was but a perſonall fall, onelyonly chargeable on them that did fall: but when Adam fell, beſides his perſonall ſinne, it was the common ſinne of all mankind, we being all wrapt in Adams loynes; and therefore he that was to mediate for vsus, was to take our very nature on him, and to be incarnate, that ſo according to the courſe of Gods Iuſtice, the ſame nature that ſinned might bee puniſhed, and make ſatisfaction for our ſinnes. Theſe bee the differences betwixt vsus and them in regard of the worke, and the meanes of it. But yet they alſo hauehave their part in Chriſt, and in his mediation, ſo farre as is agreeable to their eſtates, and that in two reſpects; firſt,The Angels hauehave their part in Chriſts mediation in foure things, in reſpect of things done to vsus, which redound to them. in the things done to vsus, which redound to them; ſecondly, in the things done more directly to themſelues. Firſt, the things done to vsus that redound to them; for firſt, by this mediation done for vsus, their knowledge is aduanced, Epheſ. 3.10. To the intent (ſaith the Apoſtle) that now vntounto Principalities and Powers in heauenly places might bee knowne by the Church, the manifold wiſedome of God. Now this is a ſingular benefit to them, that they hauehave more knowledge by this meanes. Secondly, their ioy is increaſed by our conuerſion: for if they reioyce ouer one ſinner that is ſaued, Luk. 15.10. how much more then when a doore is opened for many ſinners to come to ſaluation by. Thirdly, by this meanes their ſeruice and office is inlarged: for if wee were not redeemed, what vſe were there of them, either in regard as they are Meſſengers, ſeeing they bring their meſſages onelyonly or chiefly to the faithfull? or of them as they are Miniſters; this being their taske chiefly, if not onelyonly, to miniſter for their ſakes which through Chriſt are heires of ſaluation. Fourthly, by our redemption through Chriſt this benefit redounds to them, that their ruines are made vp, their number is filled vp againe by many Men which are ſaued by Chriſt, in ſtead of thoſe Angels that fell away. Secondly, ſome things are done more directly to themſelues by Chriſts mediation: for firſt they are elected, 1. Tim. 5.21.And in diuers things done more directly to themſelues. they are called Elect Angels, and that no doubt in Chriſt in whom we were elected, Epheſ. 1.4. for the worke beeing the ſame both to them and vsus, therefore the ground muſt needes bee one and the ſame. They are choſen, and who choſe them but God? And in whom are they choſen, but in Chriſt? for all that are choſen, are choſen of God in Chriſt. Secondly, their creation is by Chriſt; that excellent eſtate of theirs which they had by creation, they did not deſerue it, no, they had it beſtowed vponupon them reſpectiuely to Chriſt, who is called The firſt-borne of eueryevery Creature, Coloſ. 1.15. becauſe eueryevery Creature had their being by him. Thirdly, their preſeruation is by him, that they did not fall when their fellowes fell; and their confirmation in the eſtate of Grace, that they neither ſhall nor can fall away, is becauſe they are vpheld by Chriſt, and by his mediation they hauehave aſſurance that they ſhall neuer fall; elſe in reaſon theſe might hauehave fallen as well as the other, the other being as excellent, and hauing freewill as well as they; and therefore if theſe had not been vpheld by Chriſt, they had fallen too. Laſtly, their glorification ſhall be fully perfected by the finiſhing of Chriſts mediation at the laſt day, when a…l things ſhall be ſubdued vntounto him; and when he ſhall bee an abſolute and perfect Conquerour, 1. Cor. 15.24. then ſhall the bleſſed Angels triumph ouer the wicked Spirits: for as the euill Angels, though they be damned already, yet they are not fully and perfectly tormented till after the Iudgement day; for then they ſhall hauehave it in full meaſure, they ſhall be then ſtowed vnderunder the hatches, and as it were fettered in the Dungeon: ſo the good Angels, though they bee already glorified, yet their glory is not fully perfected till the laſt day; when our glory is perfected, then ſhall theirs bee perfected alſo. And ſo much for the firſt Point, That Angels are parts and members of the true Church.
That part of Gods Church and choſen which conſiſts of men, and they are partly in heauen, partly in earth. Firſt, thoſe that are in heauen.Now we come to that part of Gods Church and choſen, which conſiſts of men, and is found amongſt them; for that doth firſt, more neerely, and properly concerne our ſelues; ſecondly, it tends more directly to the opening of the queſtion propounded. And becauſe theſe are partly in heauen, and partly on earth, wee will God willing ſpeake of both. And firſt we wil ſpeak of that part of the Church which is in heauen; ſecondly, of that part on earth; and thirdly, of both together. Firſt of thoſe in heauen; that part of Gods Church which is in heauen, are the ſoules of the iuſt and perfect men that hauehave finiſhed their pilgrimage, and departed this life.
Doctr. I will draw it into an obſeruation, and that is this, namely, that heauen is the place of receipt for all Gods choſen after they hauehave departed this preſent life. It is Chriſts promiſe that it ſhall be ſo. Ioh. 14.2, 3. He will goe and prepare a place for vsus, that where he is, there we may be alſo: but hee is in heauen; therefore there muſt wee bee too, that is the place of receipt for the faithfull after this life. So likewiſe it is his prayer, Ioh. 17.24. Father, I will that thoſe whom thou haſt giuen me, be with me euen where I am, that they may behold my glory. You ſhall ſee this likewiſe by example. Whither went Helias at his departure? He was carried vp into Heauen, 2. King. 2.11. and whither went Lazarus but into Abrahams boſome? Luk. 16.22. by which is meant Heauen. And whither went the Thiefe vponupon the Croſſe after his departure, but into Paradiſe? Luk. 23.43. And ſurely this is the Lure and baite which God holds forth vntounto vsus, to prouoke and draw vsus to come to him, and to obey his will, Matth. 5.10, 12. Bleſſed are they that ſuffer perſecution for righteouſneſſe ſake, for theirs is the Kingdome of Heauen. Reioyce and be glad, for great is your reward in Heauen. And Luk. 18.22. Sell all that thou haſt, and diſtribute to the poore, and thou ſhalt hauehave treaſure in Heauen. And this is true, that Heauen is the place of receipt for all the faithfull after this life, not onelyonly in reſpect of their ſoules, but alſo in reſpect of their bodies too, though in a diuers manner; the ſoule neuer dying, preſently after it is departed out of the body, as the ſoule of Lazarus, Luk. 16.22. the body dying and turned to duſt, yet it ſhall bee raiſed againe at the laſt day by the power of the Lord Ieſus Chriſt, and ſo vnited to the ſoule, and placed in Heauen. Iob 19.26. Though after my skinne wormes deuoure this body, yet ſhall I ſee God in my fleſh. And both theſe are verified in Chriſt already, his ſoule went preſently into Heauen, his body after his reſurrection. So that Heauen is the place of receipt for all Gods choſen, of their ſoules preſently after their departure, and of their bodies after the reſurrection.
The Reaſons of the Point are theſe. Firſt, Heauen is Gods Reaſon 1 owne ſeate (as the Prophet ſaith) and place of ſpeciall reſidency. And in his preſence is our fulneſſe of ioy, and at his right hand our pleaſures for euermore, Pſal. 16.11. there God hath ſtored vp for vsus the good things which hee hath promiſed vsus; therefore that is the place we muſt goe to.
Reaſon 2 Secondly, Chriſt himſelfe being our Head is thither aſcended, therefore the members muſt aſcend thither too, that ſo we may be conformable to Chriſt in glory hereafter, as we are in ſufferings here.
Reaſon 3 Thirdly, the worthineſſe of Chriſts obedience cannot be anſwered by any thing but by Heauen it ſelfe; therefore Gods choſen, to whom it is imputed, muſt needs inioy Heauen.
Reaſon 4 Laſtly, the preſent miſeries and afflictions that Gods children endure here, can neuer be ſufficiently recompenced, but that Heauen it ſelfe muſt be their retribution, and that counteruailes and ouer-waighes them all.
Vſe 1 The Vſes are theſe. The firſt Vſe is againſt them that dreame of Purgatory: for it is a meere Popiſh dreame and fancy; the Scripture is ſilent in it, ſo is God and his true Church, they know it not; & therfore their Church ſhewes her ſelf to be a preſumptuous harlot, and not Chriſts ſpouſe, to affirme it. And if men would be awakened by the voice of the word, as a dreame it would vaniſh out of their thoughts. Chriſt reconciled things both in heauen and earth; therefore if Purgatory be not in heauen nor in earth, as the Papiſts deny both, ſurely the Church and ſoules in it hauehave no benefit by Chriſts reconcilement. Let the matter of it be what it will, be it fire, or be it water; or let the place of it be where it will, either in the Aire, or in ſome Caue or hole in the earth; let there be in it what ſoules there will, many or few, pure or vnpure, men, women or children, yet ſure it is that none of Gods children ſhall euer come there; no, they are either in heauen or in earth; there is no Purgatory for them, God loues them more dearely then ſo; heauen it ſelfe is their receptacle and manſion place, after once they are departed this life. So you ſee this is a fooliſh dreame of theirs, and ſo conſequently is all that is built vponupon it, their Prayers, Dirges, and ſuch like, they are built vponupon a dreame, and ſo are vaine, prophane and ſinfull: lay once a falſe ground, and a thouſand abſurdities will follow vponupon it: grant once that there is a Purgatory, and then Maſſes and Dirges, and many ſuch trumperies will follow. Let vsus therefore know, that Gods Choſen which are departed this life are in heauen, and let vsus account better of them, then to thinke they are in any ſuch place.
Vſe 2 Secondly, this may miniſter great comfort to all thoſe that know themſelues to be of the number of Gods choſen, becauſe die they ſooner, o… die they later, they are ſure heauen ſhall be their place of Receit. This may comfort them againſt the difficultie of their labour and trauell in the courſe of godlineſſe, which they meet with here in this life: here wee muſt mortifie our fleſh, deny our ſelues, forſake all, rent our hearts, mourne for our ſinnes, lay downe our liues for Chriſts ſake: theſe are grieuous things; yet bee of good cheere, it is Heauen we labour for, and that we are ſure we ſhall obtaine; and that will make vsus a plentifull recompence of Reward for all that we endure here: though the way be narrow, and the paſſage ſtreight, yet Heauen is the place we go vntounto, and which we ſhall certainely attaine in the end; therefore be content to paſſe through all ſuch difficulties. And ſo it is comfort to vsus againſt all our ſufferings: thinke not much to be ſcorned, and perſecuted here; It is for a Kingdome that we ſuffer, and that in Heauen: and what is not to be endured for ſuch a Reward? OnelyOnly be ſure that thou be of the Church, and then this comfort belongeth to thee.
Vſe 3 Thirdly, is Heauen the the place of Receit, &c. Then let vsus labour to liue worthy of Heauen whilſt wee are here on earth. Defile not thy ſelfe with ſinne, obey not the luſts of the fleſh, poſſeſſe your veſſels in holineſſe and honour, that ſo we may be fit to enter in there, where no vncleane thing ſhall come; be ſequeſtred in your carriage and thoughts from this world; carry your ſelues as ſtrangers on this earth; regard not the profits and pleaſures of this life, that ſo yee may hauehave a witneſſe in your owne hearts, that you ſeeke a Countrey from aboue; ſo did the faithfull, Heb. 11.13, 14, 15, 16. They were ſtrangers and pilgrimes here, which did declare plainely, that they did ſeeke another Countrey, euen Heauen it ſelfe. And let your hope and affections bee in Heauen whilſt ye are here on earth, Col. 3.1, 2, 3. If ye be riſen with Chriſt (ſaith the Apoſtle) ſeeke thoſe things which are aboue, &c. Let your conuerſation be in Heauen, Phil. 3.10 And as your treaſure is in heauen▪ ſo let your hearts bee there alſo, Math. 6.20. And as for this earthly Tabernacle of our body, let vsus not pamper it, nor pleaſe it, nor delight in it, nor admire it; but let vsus be content to lay it downe cheerefully, ſighing and deſiring to be cloathed with our houſe which is from Heauen, 2. Cor. 5.1, 2. And ſurely if wee would thinke of this place whither wee are going, our hearts would be in Heauen before we come thither, like as a man that is gone a great iourney, and is farre from his houſe, yet ſtill his minde and his heart is at home and ſtill his thoughts runne vponupon that, becauſe there is his Comfort, there bee knowes he ſhall hauehave reſt from all his Trauels; and therefore thither hee poſtes, And ſo we muſt doe.
Vſe 4 Fourthly, This teacheth vsus the great bountie of God towards vsus, that propoundeth, promiſeth, and performeth Heauen vntounto vsus for the Reward of our obedience. Alas, what is our poore and imperfect obedience, compared to Heauen? yet ſuch is the rich merciemercy of God, that he crownes it with Heauen. When I ſay Heauen, I meane not onelyonly the place of Heauen, though that be moſt glorious and bleſſed; but alſo the good things that God hath treaſured vp for vsus in Heauen, that is the ioyes of Heauen, the glory of Heauen, the riches of Heauen, the Light of Heauen, the reſt, and comfort, and peace of Heauen, the fruition of God Himſelfe, the fruition of Chriſt, the fruition of all the holy Angels and Saints in Heauen; there we hauehave the fruition of all that God in his owne wiſedome could deuiſe to make vp our perfect bliſſe, and intire happineſſe; ſuch things as the eye hath not ſeene, the eare hath not heard, neither can it enter into the heart of man, ſuch things hath God laid vp for his choſen in Heauen, to enioy without intermiſſion and without end.