The Sum of Sacred Divinity, Book 2 · Chapter 9 (3 of 3)
Thirdly, Our verie ſinnes, by the wonderfull Goodneſſebut euen our very ſins turne vntounto our good: of God, and his admirable and vnſpeakable Wiſdome, who bringeth light out of darkneſſe, ſerue for our further ſtrengthening and incouragement vntounto good.
For, firſt, they tend to manifeſt our owne weakneſſe and corruption, and to make vsus more watchfull in time to come, and more to wreſtle with our owne ſoules againſt the temptations of ſinne.
Secondly, Heereby wee hauehave more plentifull matter and arguments miniſtred vntounto vsus, to confirme our ſelues in Gods Mercies, and to reach and inſtruct others; which vſe our gLuke 22. 32.Sauiour noteth in the Apoſtaſie of Peter, Thou, when thou art conuerted, ſtrengthen thy Brethren. And Dauid hPſal. 51. 14.in the one and fiftieth Pſalme profeſſeth, that when God ſhall bee mercifull to his ſinnes, and reſtore vntounto him the ioy of his Saluation, then ſaith hee, I will teach tranſgreſſours thy wayes, and ſinners ſhall be conuerted vntounto thee.
The third conſequence is, a heape and multitude ofand in the aſſurance whereof ſpirituall Graces, wrought in our hearts by the Holy Ghoſt.
Firſt, Aſſurance of the louelove of God in Chriſt, ſealed vp in our conſciences by the teſtimonie of the Spirit: for the iRom 8. 16.Spirit beareth record to our ſpirits, that we are the ſonnes of God. I am kRom. 8. 38, 39perſwaded, ſaith the ſame Apoſtle, vſing a word that ſecretly importeth a perſwaſion, wrought by the Holy Ghoſt, through the Miniſterie of the Word, that nothing ſhall ſeparate me from the louelove of God in Chriſt.
Secondly, Peace of conſcience.we hauehave peace of conſcience, and Ioy in the Holy Ghoſt.
Thirdly, Ioy in the Holy Ghoſt, procceding from the teſtimonie of a good conſcience, as the Apoſtle teacheth 1. Cor. 2. 12. For this is our reioycing, the teſtimonie of our conſcience.
The ſame Apoſtle, Rom. 14. 17. coupleth theſe two together, as ſpeciall fruites of the Righteouſneſſe wee hauehave in Chriſt: The Kingdome of God is not meate and drinke, but Righteouſneſſe, and Peace, and Ioy in the Holy Ghoſt.Secondly, in that we are made neere vntounto him,
To come to the ſecond of thoſe generall heads, wherin our happineſſe heere ſtandeth, wee lEpheſ. 2. 13.which before were farre off, are brought neere vntounto God, in Chriſt; and mEpheſ. 2. 19.therefore are no more Strangers, and Forainers, but Citizens with the Saints, and of the houſhold of GOD.
From whence another excellent fauour commeth▪ thatand hauehave continuall acceſſe with boldneſſe into his preſence. wee hauehave continuall acceſſe vntounto the Throne of grace, and entrance with boldneſſe into his preſence, as the Apoſtle teacheth, Epheſ. 3. 12. In whome wee hauehave boldneſſe and acceſſe, with confidence through Faith in him. And againe, nEpheſ. 2. 15.By him we both (Gentiles aſwell as Iewes) hauehave acceſſe, through one Spirit, vntounto the Father.
For this and the reſt that went before, that place is verie ſingular, Rom. 5. 1, 2, 5. Being iuſtified by Faith, wee hauehave peace with God, through Ieſus Chriſt our Lord: by whom alſo we hauehave acceſſe, through Faith, into this Grace wherein we ſtand, and reioyce, vnderunder the hope of the Glorie of God: for the louelove of God is ſhed in our hearts by the Holy Ghost that is giuen vntounto vsus (whereas you ſee) all are comprehended.
The third is our Soueraigntie renewed: which youThirdly, in our former Soueraigntie, and power ouer the creatures, may conſider in theſe three ſteps or degrees:
Firſt, Wee are reſtored to that Soueraigntie that once we had ouer all the Creatures of God, which the oPſal. 8. 5, 6, 7, 8, 9.Pſalmist firſt, and after him, and out of him, the pHeb. 2. 6, 7, 8Apoſtle to the Hebrewes layeth foorth at large in the perſon of Chriſt, by whom wee hauehave this benefit; What is man, that thou doeſt remember him, or the ſonne of man, that thou viſitest him? for whoſe ſake thou haſt made him (that is to ſay, Chriſt) a little lower then the Angels: yet hauing vndergone death for our ſakes, thou haſt rayſed him vp againe, and with glorie and honour haſt thou crowned him, and ſet him (Chriſt our Head, and vsus in him) ouer the workes of thine hands: All things haſt thou made ſubiect vnderunder his feet, Sheepe and Oxen, all of them, and alſo the Beaſts of the Field, the Fowles of the Ayre, and the Fiſhes of the Sea. All which, in Chriſt, we ſee now accompliſhed in vsus his members; it being yet vnſeene, ſhall then become manifeſt, when we with him ſhall be made perfect, as the qVerſe 8, 9.Apoſtle there declareth.
Whereof followeth Chriſtian libertiewhereof commeth free libertie of vſing them all, The Papiſts doctrine of Deuils, forbidding fleſh vponupon certaine dayes.in things indifferent.
By Chriſtian libertie, I meane, that we may now lawfully and with a good conſcience vſe all the Creatures of God, to our comfort, not onelyonly for neceſſitie, but for Chriſtian delight, 1. Corinthians 9. 1. Am I not free?
This hath not beene alwayes ſo from the beginning; it pleaſed God to make ſome reſtraints, till the fulneſſe of time came, that by degrees this libertie might bee made knowne vntounto the Church.
Firſt, Before the giuing of the Law, in ſome few things, and peraduenture (for I ſpeak heere but of things for common vſe, not of the Seruice of God) onelyonly that one of forbidding to eat bloud, Gen. 9. 4. whereas otherwiſe rGen. 9. 3.all meates were lawfull.
Secondly, After that, more plentifully and aboundantly in the Iewiſh Pedagogie, when many meats & drinks, and other things were barred them.
The libertie then which we hauehave by Chriſt, take from the Apoſtles words, I know, and am perſwaded in the Lord Ieſus, that nothing is prophane, Rom. 14. 14. And againe, EueryEvery Creature of God is good, and none to bee reiect, if it be taken with Thankeſgiuing, 1. Tim. 4. 3.
Not that it is lawfull for vsus to take ſo great a libertie herein, as though we needed to reſpect no other but our ſelues; wee muſt reſpect the infirmities of our weake Brethren, that our libertie bee not vſed as a ſnare to intrap others, and ſo make them to offend: but to edifie and build vp their conſcience, whereof the Apoſtle many times taketh vsus out the Leſſon, both by his owne practice and commandement, 1. Cor. 9. 19. Being free from all, I made my ſelfe a ſeruant vntounto all, that I might gaine many, &c. 1. Cor. 10. 23, 24. All things are lawfull for me: but all things are not expedient. All things are lawfull for me: but all things doe not edifie. Let no man ſeeke his owne things, but eueryevery one another mans. And againe, ſƲerſe 32, 33.Be without offence, to Iewes and Gentiles, and to the Church of God. Euen as I in all things pleaſe all men, not ſeeking mine owne profit, but the profit of many, that they may be ſaued, Rom. 14 13, &c. Let vsus not therefore iudge one another; but this rather iudge, not to lay a ſtumbling blocke before thy Brother, or an offence. Deſtroy not him by thy meate, for whom Chriſt dyed. Let not therefore your good (ſo calling that libertie which Chriſt hath purchaſed for vsus) be euill ſpoken of. Let vsus therefore follow after the things of peace, and of edification one towards another. Deſtroy not for meates ſake the worke of God. All things indeed are cleane: but it is ill for the man that eateth with offence. It is good not to eate fleſh, nor to drinke wine, nor to doe any thing whereby thy Brother ſtumbleth, or is offended, or made weake.
To ſet downe therefore the cautions that are to bee giuen heerein, and how, and in what caſes wee are ſo to bridle our Chriſtian libertie.
The firſt caution is, that it bee in things which GOD hath once reſtrayned: for no Law of God, nor rule of Charitie bindeth to forbeare meates, or drinkes, or other things which neuer were vnlawfull by the Commandement of God, but by the vaine ſuperſtition of men: that being but to giuegive ſtrength and countenance to the doctrine of Deuils, with which name the Apoſtle brandeth them, 1. Tim. 4. 1.
Secondly, It muſt bee but to beare with our weake Brethren, and for awhile, tAct. 15, 28, 29till they may be better informed of the libertie they hauehave in Chriſt; it muſt not bee to nouriſh or ſtrengthen men in euill, nor when it tendeth not to edification but deſtruction: So did uAct. 16. 3.Paul circumciſe Timothy, not as the Sacrament that God had once ordayned, but as a bare Ceremonie and thing indifferent, which he had free power to vſe for the edification of the Church, till the aboliſhing of▪ Ceremonies by the comming of Chriſt were better knowne. But xGal. 2. 4, 5.Titus he would in no ſort circumciſe, when he ſaw he could not doe it without betraying the Truth of the Goſpell, and giuing occaſion to the aduerſaries againſt him.
The ſecond ſtep of our Soueraigntie renewed, is theand deliuerance from the bondage of Satan. ſetting vsus free from the bondage and ſlauerie of Satan, vnderunder whom we were held before in thraldome, in a continuall feare of death, as the Apoſtle teacheth, Heb. 2. 14. 15. that by death he might aboliſh him that hath the power of death, that is to ſay, the Deuil, and might ſet free from his tyrannie and dominion, as many as through feare of death were all their life long ſubiect vntounto bondage. This was the firſt promiſe made in Paradiſe: yGen. 3. 15.The ſeed of the woman, Chriſt, and in him, and by his power, all thoſe that are his, ſhall bruiſe the head of the Serpent.
The third & laſt, is a noble priuiledge and prerogatiueThis alſo as a noble acceſſe added thereunto, that the holy Angels themſelues are made Miniſters for our good. to Gods children, ouer & aboue all that Adā had; that the holy Angels themſelues are made Miniſters for our good, whereof there bee many moſt glorious promiſes in the Word, Pſal. 91. 11. Hee will giuegive his Angels charge ouer thee, to keepe thee in all thy wayes. A fauour principally meant to Chriſt, the Head of the Church, and after him, to all the faithfull. Generally, the Apoſtle to the zHeb. 1. 14.Hebrewes ſaith, They are miniſtring Spirits ſent forth for their ſakes that are to inherit ſaluation. And in the Pſalme, aPſal. 34. 9.The Angell of IEHOVAH pitcheth his Tents round about thoſe that feare him.
Hereupon our Sauiour calleth them our bMat. 18. 10. See you deſpiſe not one of theſe little ones, for I ſay vntounto you, that their Angels in Heauen doe alwayes behold the face of my Father, &c.Angels: for firſt, thorowout the courſe of our life they watch ouer vsus, to keepe vsus in all our wayes, that no euill ſhould come vntounto vsus, as it followeth in that cPſal. 91. 12, 13Pſalme, and as wee are taught not onelyonly by the Example of dDan. 1. 3.Daniel, for whoſe ſake God ſent his Angell to ſtop the mouth of the Lyons, that they ſhould not hurt him: And of Shadrach, eDan. 3. 28.Meſhach, and Abednego, deliuered by an Angell from the fury of the flame, which the prophane King himſelfe was driuen to acknowledge; and of diuers others whoſe liues are regiſtred in the Scriptures: but beſide, by the manifold experience that eueryevery one of vsus hath in our ſelues in ſo many, ſo wonderfull, and ſo ſtrange eſcapes, whereof no reaſon can be aſſigned, but the Angels watchfull attendance and garding of vsus.
Secondly, In the houre of death they are about vsus, readie at the laſt gaſpe to receiue our Soule, and by their Miniſterie to conuey it vp to Heauen: for when Lazarus dyed, fLuke 16. 22.He was carryed (ſaith our Sauiour Chriſt) of the Angels into ABRAHAMS boſome.
The right whereby wee hauehave this, is, becauſe being ſeruants vntounto Chriſt, who is the Head, conſequently they are to ſerue the faithfull, which are his members.
The excellencie of their ſeruice the Scripture commendeth vntounto vsus by diuers arguments.
Firſt, By their nature qualified and made fit for it, in that they are Spirits.
Secondly, By their rule and ſoueraigntie, being themſelues called Thrones, Dominions, Principalities, Gouernments, Chiefe Princes, &c. And what a thing is it then, to hauehave ſo great Princes attending on vsus?
Thirdly, By their power, able to throw downe whatſoeuer doth withſtand them. Whereof, among many other, we hauehave a famous Example of one Angell, that in one night ſlue one hundred, foureſcore and fiue thouſand of the Aſſyrians Campe, 2. Kings 19. 25.
Fourthly, By their Glorie, to terrifie and amaze our Aduerſaries, as we reade in MATTHEW, The gMat. 28. 3, 4.Angell of the Lord came downe from Heauen, whoſe countenance was like lightening, and his garment white as ſnow: for feare of him the Keepers were ſmitten, and became as dead men.
Fiftly, By their Wiſdome and Knowledge.
Sixtly, By the place where they dwell, being in Heauen; and therefore hauehave all aduantages to doe vsus good.
Seuenthly, By the multitude and number of holy Angels, which maketh not a little for the ſtrengthening of our Faith: for euen among men, A hEccleſ. 4. 12.threefold cord is not eaſily broken. When iGen. 32. 1, 2.Iacob went on his way, to returne into his Countrey, as God had commanded him, the Angels of God met him; euen a whole Armie and troope of Angels, in ſo much as hee called the name of the place, Machanaima, a payre of Armies, his owne and the Angels Armie. So in kLuke 2. 13.Luke it is ſaid, that there was with the Shepherds a multitude of an heauenly Armie. In the lPſal. 68. 17.Pſalmes, They are named many thouſands of Angels. And to the mHeb. 12. 22.Hebrewes, Myriades (that is, ten thouſands) of Angels. nDan. 7. 10.DANIEL alſo reckoneth a thouſand thouſand ſtanding before the Ancient of dayes. By this Argument o2. Kings 6. 15 16, 17.Eliſha the man of God incourageth his Seruant, when ſeeing the Companies and troopes of men that compaſſed the Citie, and Horſes and Chariots, hee cryed out, Alas, Maſter, what ſhall wee doe? To whom ELISHA ſaid, Feare not: for there bee moe with vsus then are with them. Then praying to Iehouah, the Seruants eyes were opened, and he ſaw the Mountaynes were full with Horſes, and Chariots of fire round about ELISHA. And our Sauiour Chriſt by the ſame argument ſheweth, how able he had beene to free himſelfe from the hands of his enemies: pMat. 26. 53.Could not I pray vntounto my Father, and he would giuegive mee more then twelue Legions of Angels?
Eighthly and laſtly, by their willingneſſe vntounto this Seruice, declared for the moſt part by three circumſtances.
Firſt, They ſtand continually in Gods preſence, wayting, as it were, for a Commiſſion from him to doe vsus good, Mat. 18. 10. Their Angels ſee alwayes the face of my Father which is in Heauen.
Secondly, They are glad and reioyce at the good of his Saints. So Luke 2. 13, 14. they declare themſelues not a little affected with the ioy of the glad tydings which they brought vntounto the Shepheards, They prayſed God, and ſaid, Glorie vntounto God on high, in Earth peace, and good will towards men. And our Sauiour telleth vsus, There qLuk. 15. 7, 10is ioy in Heauen with the Angels of God for ſinners that repent.
Thirdly, They are preſt and readie at Gods Commandement, with all ſpeed to put the ſame in practice. This the rPſal. 103. 20.Pſalmiſt commendeth in them, Bleſſe IEHOVAH, ye his Angels, which doe his Word, which harken to his voice. Our Sauiour likewiſe teacheth vsus to pray, Thy will bee done in Earth as it in Heauen. The ſpeed and cheerfulneſſe they vſe in executing Gods Commiſſions, was figured vnderunder the Law, by the Cherubins in the Tabernacle, painted with wings: wherefore, Pſalme 18. 10. God is ſaid to come riding vponupon them as vponupon Chariots, and flying as it were with wings. In the Viſion of ſEſay 6. 2.Eſaia they hauehave each of them ſix wings, whereof with two they flye: yea, ſo ſwiftly and ſo earneſtly doe they flye, that, as it were, they wearie themſelues with flying, as of the Angell tDan. 9. 21.Gabriel it is expreſſely ſpoken. Theſe qualities before named are all of them figured in the Viſion of uEzech. 1. 10. & 10. 14.Ezechiel, where the foure liuing creatures, which are the holy Angels, are ſaid to hauehave each of them foure faces; the face of a man, the face of a Lyon, the face of an Oxe, and the face of an Eagle. By the Similitude of a man, their wiſedome and vnderſtanding is incled, which among all earthly Creatures is onelyonly to be found in man; in a Lyon their ſtrength and power; their labour and induſtrie in an Oxe or Heifar: (without whom the Crib is emptie) but much increaſe commeth by his trauell, ſaith the Wiſeman in his Prouerbs. And laſtly, their ſwiftneſſe, in an Eagle, which the better to recommend in that Fowle, xReuel. 4. 7.Iohn giueth him the Epithete of a flying Eagle. The glorie of theſe Angels hee deſcribeth, ſaying, that yEzech. 1. 4.out of the middest of that fire, (the viſible ſigne of Gods preſence) ſparkled, as it were, a moſt liuely hiew, which he explayneth zVerſe 13.afterwards to be like vntounto coles of fire, burning as Lampes, not onelyonly themſelues ſet on fire, but affecting all the creatures with the glittering of their glorie, as the Lampes diſperſe their flame.
The laſt of thoſe generall heads, wherein we place ourFourthly, in a ſpirituall glory and wiſdome, and other graces. happineſſe in this life, is a ſpirituall glorie and wiſdome, and other graces, whereof the Preacher aEccleſ. 8. 1.ſpeaketh, The wiſdome of a man maketh his face to ſhine. And Paul, b2. Cor. 3. 18.We all with open face beholding, as in a Glaſſe, the glorie of the Lord, are transformed into the ſame Image, from glorie to glorie: that is, by the participation of his glorie, our ſelues become glorious, as it were by the reflexion of his beames.
Our perfect Bleſſedneſſe or Redemption (which commethAfter this life, commeth the fulneſſe of Bleſſedneſſe, in the laſt place to bee handled) wee conſider in foure ſteps or degrees of glorie, which all the members of Chriſt ſhall bee made partakers of, anſwerable to their Head.
To them all two things pertayne in common; themore or leſſe, according to the diuers meaſure of our Faith here. To the ſoule in Heauen, preſently after death, till the latter Day. place where wee ſhall enioy it, Heauen: and the differing meaſure of glorie. But theſe two will come in better, when the reſt are once handled.
Wherefore the firſt degree is that, which is to the ſoule onelyonly, and that preſently after death, till the latter Day, our bodies reſting in the graue, vntounto the time of the reſtoring of all things, as the bodies of the wicked alſo doe; betweene whom and vsus, there is in this reſpect no difference.
But for our ſoules, aſſoone as the periodPopiſh Purgatorie, and Limbus Patrum. of this life is runne out, they are forthwith carryed into Heauen by the Miniſterie of the holy Angels. So the Preacher ſaith, cEccleſ. 12. 9.Duſt (that is the bodie of man) returneth to the Earth, as it was before, and the Spirit returneth vntounto God that gaue it. And the Apoſtle PAVL, Wee d2. Cor. 5. 1.know, when this our earthly Tabernacle is diſſolued, we hauehave a building from God, not made with hands, euerlaſting in Heauen. And the ſame dwelling in the Heauens, hee eVerſe 6, 7, 8.by and by interpreteth to bee as much, as to goe and dwell with the Lord: We know, that while wee dwell in the bodie, wee are abſent from the Lord: for we walke by Faith, & not by ſight: Therefore we deſire rather to remooue out of the bodie, and to dwell with the Lord. So to the fPhil. 1. 23.Philippians, I do deſire to looſe from hence, that is, to hauehave my ſoule depart from my bodie: (A Metaphor taken from Ships that looſe, or ſet from the ſhore) & to be with Chriſt. And this to be his meaning, the next words make it very plaine, but to continue in the fleſh, is more neceſſarie for you. This is it which our Sauiour gLuke 23. 43.Chriſt ſaith to the Thiefe, This day ſhalt thou be with me in Paradiſe. In the hReuel. 6. 10.Reuelation, the ſoules of the Martyrs are ſaid to be at reſt vnderunder the Altar. And the Apoſtle to the iHeb. 12. 23.Hebrewes reckoneth the Spirit of the righteous that are perfi…ed. For this cauſe, our Sauiour kLuke 23. 46.Chriſt vponupon the Croſſe commendeth his Spirit into the hands of his Father, that it might be an aſſurance vntounto vsus, that our ſpirits alſo ſhall goe to him, when they depart out of this bodie. And this eſtate both of the Elect and Reprobate, our Sauiour Chriſt expreſly ſheweth in the Parable of the Rich man. The very ſcope whereof driueth vntounto this, that although the wicked, in this life, for the moſt part, enioy pleaſure, and the Saints of God are pinched with penury, yet that after death there abides a large recompence for the godly, when to the wicked ſhall be anguiſh and ſorrow. Therefore he ſaith, lLuk. 16. 22, 23That LAZARVS when he dyed, was carryed of Angels into ABRAHAMS boſome, and the Rich man buried and caſt into Hell. For being in Hell, ſaith our Sauiour Chriſt, in torment, he ſaw ABRAHAM afarre off, and LAZARVS in his boſome.
The ſecond degree is a better and more excellentAt what time condition after that both to ſoule and bodie, for the full effecting whereof, there bee two moſt glorious and renowned workes, the wonders of the World, which Chriſt our Lord and King ſhall by the power and force of his Kingdome, and by vertue of that Office giuen vntounto him of his Father, performe in the latter Day, to the euerlaſting ioy and comfort of his Children: In reſpect whereof, that Day is called, The Day of the Lord.
And thoſe are a generall Reſurrection and the laſt Iudgement.
By the generall Reſurrection, I meane, that there ſhallour bodies being rayſed vp be a rayſing vp of all the dead bodies which hauehave ſlept, or ſhall ſleepe in the Duſt of the Earth: that ſo being knit againe into one perſon with their ſoules, both bodies and ſoules may receiue according to the things they hauehave done in this World, whether they be good or euill. So ſaith the Prophet mDan. 12. 2.DANIEL, At the length many of them that ſlept in the duſtie earth, ſhall awake, theſe to euerlaſting life, and thoſe to ſhame and reproch euerlaſting.
And our Sauiour Chriſt, Iohn 5. 28, 29. The houre commeth, wherein all that are in the graues, ſhall heare his voyce, and ſhall come forth: they which hauehave done good things, vntounto the Reſurrection of life, and they which hauehave done euill things, vntounto the Reſurrection of condemnation.
In this Doctrine of the Reſurrection, I note,
Firſt, Who ſhall ariſe. All the dead without exception, both iuſt and vniust, as it is ſaid, Acts 24. 15.
Secondly, By what power they ſhall ariſe: by the power and voyce of Chriſt, vſing the Miniſterie of an Archangell or a Chiefe and a Principall Angell, Iohn 5. 28. The houre commeth, when all that are in the graue, ſhall heare his voyce, and ſhall come forth, &c. 1. Theſ. 4. 16. The Lord himſelfe with a ſhowting, with the voyce of an Archangell, and with the Trumpet of God, ſhall come downe from Heauen, and the dead in Chriſt ſhal ariſe. 1. Cor. 15. 52 The Trumpet ſhall ſound, and the dead ſhall be rayſed vp.
Thirdly, In what ſort we ſhall ariſe. In the ſelfe-ſame bodies that we now carrie about vsus, as nIob 19. 25, 26, 27.Iob ſaith, I know that my Redeemer liueth, and that the latter man ſhall riſe vp vponupon the duſt. Therefore after, I ſhall awake, and the Wormes hauehave digged thorow this, yet in my fleſh ſhall I ſee God: euen I, the ſelfe-ſame that I am, and not a ſtranger, ſhall ſee for my ſelfe, and mine own eyes ſhal behold, after that my reines, with my boſome▪ ſhall be conſumed. Elſe it could be no Reſurrectiō, vnleſſe the very ſame bodies did ariſe.
Fourthly, Two things are to bee conſidered proper to the Elect: for
Firſt, They ſhall riſe glorious, like to the glorified bodieglorious, of our Sauiour Chriſt. In which reſpect it is ſaid, They ſhall oMat. 13. 43.ſhine as the Sunne. And the Apoſtle ſaith, *1. Co. 15. 42, 43It is ſowne a bodie, ſubiect to corruption, it is rayſed incorrupt: it ſowne diſhonorable, it is rayſed glorious: it is ſowne weake, it is rayſed powerful. And afterwards, pVerſe 47, &cThe firſt man from the Earth, the ſecond Man, the Lord from Heauen: ſuch as the earthy one was, ſuch alſo are the earthly men: and ſuch as the heauenly one is, ſuch alſo ſhal the heauenly ones be. And as we hauehave carryed the image of the earthy one ſo alſo ſhall we carrie the Image of the heauenly One. Coloſſ. 3. 4. When Chriſt ſhal be manifeſted, which is our life, then ſhal ye alſo be manifeſted with him glorious. Phil. 3. 21. Who wil transforme this our baſe bodie, that it may be faſhioned like to his glorious body, wherby he is able to ſubiect all things vntounto himſelfe. So as they ſhal not any more be quickned by meat or drink, or the vſe of outward things, but by the onelyonly participation of the Power of Chriſts Spirit: whereupon they are called q1. Cor. 15. 44.Spirituall bodies, liuing onelyonly by the Power of Chriſts Spirit immediately quickening them for euer: as thoſe we carrie now about vsus, are called naturall bodies, becauſe they liue by naturall meanes, and the power of the foule that quickeneth them, which is another thing, wherein our ſtate is bettered in Chriſt, aboue that it was in Adam; whoſe bodie, though it were comely and beautifull, yet was not glorious, as ours ſhall bee being glorified through Chriſt.
Secondly, This is done by the ſpeciall Power and Vertue of his Reſurrection, whoſe members they are, and in rEpheſ. 2. 6.whome, and together with whome, when hee aroſe from the dead, all the Church did riſe. Wherefore the ſ1. Theſ. 4. 14.Apoſtle ſaith, If we beleeue that Ieſus is dead and riſen againe, ſo alſo will God bring together with him thoſe that ſlept, through Ieſus.
And hereupon, 1. Cor. 15. 20, 21, 22. hee calleth him, The firſt fruits of the dead, who in and by his riſing againe, hath ſanctified the Reſurrection of all his: For as by man came death: ſo alſo by Man commeth the Reſurrection from the dead; for as in ADAM al dyed, ſo alſo in Chriſt ſhall all be quickened: that is, all the faithfull, of whom he there ſpeaketh: for the Reprobate he doth not rayſe vp (as hee doth the Elect, whoſe Head he is) by vertue of his owne Reſurrection, but onelyonly the force of that curſe, (tGen. 2. 17, What Day thou eateſt of the forbidden fruit, thou ſhalt certainly dye) ſhall reſtore to them their bodies, wherein to ſuffer euerlaſting torments. Whence it is, that this Comming of theirs out of the Graue (being onelyonly vntounto death) is ſcarce vouchſafed in the Scripture the name of a Reſurrection, whereas to GODS Children, being one principall part of their redeeming and freeing into euerlaſting Glorie, it hath the name of Regeneration giuen to it, Mat. 19. 28. for this cauſe it is alſo called, uLuke 14. 14.The Reſurrection of the Righteous, and they named Children of the xLuke 20. 36.Reſurrection, for that the fruit and comfort of the Reſurrection doth properly and onelyonly appertayne to them. In the laſt Iudgement I note,
Firſt, Who ſhall bee iudged. All, both Deuils andthe whole man ſhall meete men, as it is ſaid, yRom. 14. 10. & 1. Cor. 5. 10.All of vsus muſt be preſented before the Iudgement Seat of Chriſt.
And of the Angels that fell, the Apoſtle ſaith, z1. Cor. 5. 1.Know ye not, that wee ſhall iudge the Angel…? aIude verſe 6.The angels that kept not their first eſtate, hee hath kept in euerlaſting chaines vnderunder darkneſſe, vntounto the Iudgement of the great Day.
Secondly, Who ſhalbe the Iudge. Euen Chriſt, whoChriſt bActs 10. 42.is appointed of God the Iudge of the liuing & dead. Chriſt Ieſus, I ſay, God and Man appearing in his Man-hood viſible & to be ſeene in the fleſh: cActs 17. 31.For hee hath ſet a Day (ſaith PAVL, wherein hee will iudge the World in Righteouſneſſe, by the Man whom hee hath appointed: The Father nor Holy Ghoſt ſhall not appeare.
Thirdly, The comming of this Iudge. Wherein I obſeruecomming to Iudgement, foure circumſtances:
Firſt, The place from whence hee ſhall come, as wee reade, This dActs 1. 11.IESVS who is taken vp from you into Heauen, ſhall ſo come from Heauen, as yee hauehave beheld him going into Heauen. e2. Theſſ. 1. 7.When the Lord IESVS CHRIST ſhall be reuealed from Heauen with his mightie Angels. f1. Theſſ. 4. 5.The Lord himſelfe with a ſhowting ſhall come downe from Heauen.
Secondly, The time of his comming: the Day and houre whereof is vncertaine: gMat. 24. 36.Of that Day or houre (ſaith hee) knoweth no man, no, not the Angels of Heauen, but my Father onelyonly: and as another hMarke 13. 32Euangeliſt hath it, nor the Sonne himſelfe: meaning, as hee is the Mediatour of his Church, and not as hee is God equall with his Father.
Thirdly, As earthly Princes hauehave ſundry States to goe before them in great brauerie and oſtentation, to giuegive warning of their comming, and at length followeth the Prince with all his Nobles: So this King of Kings ſendeth before him certayne glorious ſignes and foretokens of his Comming, before hee himſelfe doe come. Theſe Signes you ſhall finde all recorded, Mat. 24. of which Chapter (ſo much thereof as appertayneth to this purpoſe) it ſhall not bee amiſſe, before wee goe further, to make ſome ſhort Analyſis or reſolution, both for the excellencie of the matter, and to cleere ſome difficulties in the paſſage: for I know, it is commonly taken, that ſome of thoſe tokens are immediately vponupon his Comming, and as it were, at his ſetting forth; whereas the truth is, the very neereſt of them is at the leaſt ſome Age of yeeres before, as appeareth, Verſe 33, 34.
To come therefore to the foure and twentieth of Matthew, our Sauiour hauing finiſhed the Signes of Ieruſalems ouerthrow, in the firſt 22. Verſes of the Chapter, beginneth in the 23. Verſe, to enter vponupon thoſe that were to fore-runne his Comming vntounto Iudgement, whereof hee mentioneth foure of all other the greateſt and moſt memorable.
The firſt is the Kingdome of Poperie: where, ſee how hee painteth out the Romiſh Synagogue euen in her colours.
Firſt, It is a Church in ſhew and ſemblance; elſe falſe chriſts and falſe prophets could not be ſpoken of: but yet in truth it is no Church at all: For if any man (ſaith he) ſhall ſay vntounto you, Lo, heere is Chriſt, or there, beleeue it not.
Secondly, They ſhall ſay, Here is Chriſt, and there is Christ. Notably verified in the Popiſh Maſſe, which (to make it appeare to all the World, that they are of the number of theſe falſe prophets) proclaymeth Chriſt to be really in the Sacraments.
Thirdly, It is a perſecuting Church. So he ſaith, Verſe 29. Immediately after the affliction of thoſe dayes. Therein comprehending the whole Antichriſtian Tyrannie.
Fourthly, Of this Church, Antichriſt is the head, whoſe whole ſucceſſion he termeth Falſe chriſts, and falſe prophets. Not ſuch falſe chriſts as hee ſpeaketh of with another manner of ſtyle, Verſe 5. which ſhould ſay, I am Chriſt, falſly belying his very Perſon: but that great ſeducer and falſe prophet, who, vnderunder the Name of Chriſts Vicar, and Peters Succeſſour, ſhould iuſtle Chriſt out of his Chaire.
Fiftly, The Armes, Legges and Shoulders of it, or the Tayle rather, (for the Sting and Poyſon of theſe Scorpions is in their Tayle) are a Rabble of falſe teachers, Falſe prophets, as he termeth them.
Sixtly, By theſe falſe teachers, are wrought a multitude of falſe and fayned miracles.
Seuenthly, The bodie is their Romiſh catholike, apoſtaticall Church, ſeduced by ſuch falſe teachers, and by thoſe lying ſignes and miracles.
How maruellouſly doe theſe things iumpe with that which we finde recorded in the Epiſtle to the Theſſalonians, and by Iohn in the Reuelation?
They ſhall, ſaith Chriſt heere, worke great Signes and Wonders, inſomuch as they ſhould deceiue, if it were poſſible, the very Elect. So ſaith i2. Theſſ. 2. 9, 10, 11.PAVL, Whoſe comming ſhall be by the effectuall working of Satan, with all power, and ſignes, and lying wonders, and with all deceitfulneſſe of iniquitie in them that periſh, &c. Therefore God ſhall ſend them effectuall errours, to beleeue lyes. And in the kReuel. 13. 12, 13, 14.Reuelation he maketh the Earth and the Inhabitants thereof to worſhip the firſt Beaſt, and worketh great ſignes, inſomuch as he maketh fire come downe from Heauen vntounto the Earth before men, and deceiueth the Inhabitants of the Earth, by the ſignes which were giuen to him to doe.
Theſe are the ſignes and wonders which the Papiſts ſo bragge of, and make one ſpeciall marke of their Church, as Ʋniuerſalitie, that is, their vniuerſall Apoſtaſie here alſo mentioned, is another.
Theſe ſeuen are in the 23. and 24. Verſes.
Eighthly, The errour and ſuperſtition of the times, placing all Religion and Chriſtianitie in the Wildernes among the Eremites, or in their Monkiſh Cels and Cloyſters: Againſt which hee armeth vsus with a double argument: firſt, lƲerſe 27.The Light, ſaith he, of the Goſpell (that he meaneth by the Comming of the Sonne of Man, as it is taken much in the ſame ſence, 2. Theſ. 2. 8.) is as the Lightening, which flaſheth from the Eaſt to the Weſt, and lighteneth all the World: So doth the Goſpell not the Deſarts and Cloyſters onelyonly, but, in eueryevery place, He that feareth God and worketh Righteouſneſſe, is accepted of him.
Againe, as the mVerſe 28.Eagles (or with vsus, Crowes and Rauens) flock vntounto a Carcaſe whereſoeuer it may be found: So doe the faithfull to Chriſt, whereſoeuer hee nGal. 2. 2.by the preaching of the Goſpel is crucified before their eies.
And ſo, ninthly and laſtly, deliuering a moſt certayne and infallible note of the true Church, hee giueth a Bill of Diuorce to the Romiſh Synagogue, that holdeth not Chriſt the Head, nor Iuſtification by Faith alone in his bloud.
Thus hauehave wee in the whole a liuely deſcription of the Romiſh Catholike Church; which for the ROMANISTS better helpe, may out of this place bee defined thus: The Romiſh Catholike Church is a cruell perſecuting Church, whereof Chriſts Ʋicar (falſly ſo named) is the head: multitude of falſe teachers, and a whole World of miſ-beleeuers, by lying miracles deceiuing and deceiued, make the bodie, which ſeeke Christ vponupon the Earth in their Sacrament of the Altar, place Religion in an Eremiticall, or Monkiſh life; not holding Chriſt the Head, nor Iuſtification by Faith alone in his bloud: And therefore are not the Church of Chriſt, but the Synagogue of Satan.
The ſecond ſigne is, that oVerſe 29.The Heauen ſhall be darkned, The Moone ſhall not giuegive her Light, the Starres ſhall fall from Heauen, and the powers of Heauen (or powerfull and potent Heauens) ſhall be ſhaken. Such Metaphors as theſe, the Scripture is wont to vſe, when it would expreſſe a notable change to fall out in the World, the ruine and ouerthrow of ſome great State or Monarchie. pEſay 13. 10.Eſay in his thirteenth Chapter ſpeaking of the deſtruction of Babel, The Starres of the Heauen, and their Planets ſhall not giuegive their light, and the Moone ſhall not ſhine bright, the Sunne ſhall bee darkned at his riſing. qIoel 4. 7.IOEL prophecying of the ſeuere Iudgement againſt the enemies of Gods Church, The Sunne and the Moone ſhall be blacke, and the Stars ſhall take in their Light. And rEzech. 32. 7, 8Ezechiel to Pharaoh King of Egypt, I will couer (when I put thee out) the Heauens, and I will make their Stars blacke. The Sunne I will couer in a Cloud, and the Moone ſhall not make her Light ſhine. All the Planets of light in the Heauen will I make blacke for thy ſake: And I will ſet darkneſſe in the Land. So in the ſReuel. 6. 12, 13, 14.Reuelation, When hee opened the ſixt Seale, there was a great Earthquake, and the Sunne became blacke, as hayrie ſackcloth, and the Moone became as bloud, and the Starres of Heauen fell to the ground, and Heauen parted aſunder as a Booke rolled together, and eueryevery Mountayne and Iland were remooued out of their places. Which things point not to the end of the World, ſeeing many things were to fellow vnderunder the ſeuenth Seale: but are meant, as it ſeemeth, of that great ouerthrow which Conſtantine gaue to Diocleſian, and other Tyrants of the Church, turning the whole Empire of Rome vpſide downe, from Gentiliſme to Chriſtianitie.
This ſecond ſigne therefore I iudge to bee the Turkes ouerthrow, which ſhall fall out tReuel. 16. 19. & 19. 20. & 20. 10.as ſoone as the Church is deliuered from the Tyrannie of Antichriſt, that is, as our Sauiour ſpeaketh heere, immediately after the affliction of thoſe dayes.
The third Signe, is the calling of the Iewes, wherein foure things may be obſerued:
Firſt, The time: And then, ſaith uVerſe 30.he, that is, xEzech. 38. & 39. to the end of the Prophecy, Reuel. 20 7, 8, 9, 10, 11, &c.immediately vponupon the Ruine of the Turkiſh Empire: for though ſome yEzech. 37. & Reuel. …6. 12, 13 14, 15, 16.beginnings are to bee made, before an indeuour to, and preparation to ſeeke Chriſt, whereupon zDan. 1. 12, ….ſhall inſue the foreſt time of affliction to that people that euer was in the world; yet their full and thorow Call beginneth not, till the Turke be done away.
Secondly, The glorie of their Church two wayes deſcribed; one, by calling it, The Signe of the Sonne of man: the other, The Comming of the Sonne of man in the Clouds of the Heauen: for ſo is the latter vſed, Reue. 1. 7 And before in this Chapter, Verſe 27. and they both import the ſelfe ſame thing which Paul, 2. Theſſ. 28. calleth, The brightneſſe of his Comming: to wit, not a corporall, but a ſpirituall Comming, powerfully and royally in the great and glorious Conuerſion of this Nation.
Thirdly, The generalitie of their call, that all the Tribes of Iſrael, aſwell as Iudah, ſhall bee ſaued. Which very word of Tribes, if there were no more, ſheweth of what people it muſt be meant.
Fourthly, Their true and vnfayned Repentance: for the mourning heere ſpoken of, is that bitter mourning for the ſinne of all ſinnes, the ſinne of refuſing Chriſt, whereof you reade, Zacharie 12. 10, 11, &c. Reu. 1. 7.
The fourth Signe, is the generall publiſhing of the Goſpell thorowout the World: for this ſending of his Angels with a Trumpet, and great voyce, and their gathering of the Elect out of the foure Windes, from one end of the Heauen to another, Verſe 31. cannot bee that voyce of an Archangell, and Trumpet of God, which the Apoſtle ſpeaketh of, 1. Theſ. 4. 16. nor the gathering mentioned, Mat. 25. 32. for it is expreſly ſaid here, Verſe 33, 34. When you ſee all thoſe things (whereof this which we now ſpeake of, is one) know hee is neere at the doores (not yet come, as he muſt be, when the Archangels voice doth ſound.) Verily I ſay vntounto you, The ſame aSo is foreign taken, Luke 17. 34.age (the Age wherein the laſt of theſe things ſhall bee fulfilled) ſhall not paſſe away, till all things be done. Therefore it muſt needs bee taken of a glorious ſpreading of the Goſpell among all Nations, not ſpoken figuratiuely, or by Hyperbole, and exceſſe of ſpeech (as that other, Verſe 14.) but in a true literall and proper ſence. And as the former was giuen to the Apoſtles for a Signe, that ſhould goe before the Iewes deſolation, and conſequently before Antichriſt ſhould come, who was not to appeare till ſome Ages after they were deſtroyed: So this is to come after: After his, after the Turkes deſtruction, after the Iewes repayre; for bReuel. 21. 24.then ſhall the Nations bring their Honour and Glorie to the new holy Citie. cEzech. 47.Then ſhall waters flye out of the Temple into the Eaſt, and to all the quarters round about, by the ſweetneſſe whereof ſhall be ingendred a multitude of fiſh, exceeding many. Then dDan. 7. 14.after the ſmall horne taken away (which is the Turke) a Kingdome ſhall be giuen to him, that was like the Sonne of man, that all People, Nations, and Tongues ſhall ſerue him. Then eZach. 14. 19.ſhall IEHOVAH be King ouer all the Earth. And in that Day there ſhall be one IEHOVAH, and his name one.
Hauing done now with the Signes, the laſt circumſtance is, the manner of his Comming, which ſhall bee ſudden, manifeſt and notorious vntounto all, and full of State and Maieſtie. For the ſuddenneſſe of it, it is compared to a f1. Theſſ. 2. 2. Reuel. 16. 5.Thiefe in the night: to g1. Theſſ. 5. 3.trauaile that commeth on a ſudden to a woman with child, and to a hLuke 21. 35.ſnare, that catcheth men vnawares. Whereupon it is alſo compared to the dayes of iMat. 24. 37, 38, 39.Noe and of Lot: for as men then were taken, before they were aware, ſo ſhall they bee in the Day of Iudgement, which ſerueth to ſtirre vsus vp to watchfulneſſe, as our Sauiour in kLuke 21. 35.Luke maketh that vſe of it; As a ſnare it ſhall come vponupon all that ſit vponupon the face of the Earth. lMat. 25. 13.Watch therefore at all times, praying, &c. And Mat. 24. and 25. he inforceth the ſame by two excellent Parables; one, of the Steward put in truſt by his Maſter: the other of the ten Virgins; concluding with the ſelfeſame exhortation; Watch therefore: for yee know not what houre the Sonne of man ſhall come. Againe, it ſhall be very euident, viſible, & notorious of all men, eſpecially of the Elect. So the Angel telleth thē, mActs 1. 11.This Ieſus which is taken from you into Heauen, ſhall come after the ſame manner, as ye hauehave ſeene him going into Heauen: that is, viſibly & apparantly, as it was ſaid before, nVerſe 9.That they ſeeing & beholding a Cloud tooke him from their eyes. In regard of the State and Maieſtie of his Comming, it oTitus 2. 13. and elſ-where.is eueryevery-where called, his pforeignglorious and bright appearance: Oppoſed to his firſt Comming, which was without any ſhew, in Meekneſſe and Humilitie; whereas this ſhall bee in all Royaltie and Magnificence, aboue the pompe and glittering ſhew of all the Kings of the World.
For firſt, it ſhall be, qMat. 24. 30.With power and much glorie.
Secondly, r1. Theſſ. 1. 8.In a flaming fire.
Thirdly, With the ſ1. Theſſ. 4. 16.voice of an Archangell, with a Trumpet of God.
Fourthly, With infinite thouſands of holy Angels to attend vponupon him, Mat. 25. 31. When the Son of man ſhall come in his glorie, & all his holy Angels with him. 2. Theſ. 1. 7. When the Lord Ieſus ſhal ſhew himſelfe from Heauen with his mightie Angels. For the bleſſed ſoules of the righteous deceaſed, ſhall not attend him when hee commeth to Iudgement, but ſhall bee ſent to their bodies in the Graues, from thence to be taken vp and preſented before him.
The fourth thing to bee obſerued in the laſt Iudgement,in the Ayre, and there is the place where the ſame ſhall bee: which the t1. Theſſ. 4. 17.Apoſtle teacheth, when he ſaith, We which liue and remaine, ſhall be caught vp with them alſo in the Clouds, to meete the Lord in the Ayre: for it ſeemeth, the whole Earth can hardly hold the men that then ſhall come to Iudgement.
Next, are the things, which hee ſhall doe when hee is come, being of three ſorts:
Firſt, The preparation to the Sentence.
This ſtandeth in foure things:
Firſt, The erecting of a great and glorious Throne for this Iudge to ſit vponupon; though of what matter the Scripture concealeth, yet (vndoubtedly) fit for the Maieſtie of the Iudge of all the World; whether the ſame be the glorious Angels of God, that as a Throne beare vp our Sauiour Chriſt, or ſome other thing: but for certayne, a reall, and moſt Royall Place it ſhall be, where hee ſhall ſit euidently to bee ſeene of all, Mat. 19. 28. When the Sonne of man ſhall ſit vponupon his glorious Throne. Reuel. 20. 11. I ſaw a great white Throne, and one ſitting vponupon it; great, to ſhew the Maieſtie; and white, to note the ſinceritie and vprightneſſe of his Iudgement.
Secondly, His retinue and attendants, which are the troupes and thouſand thouſands of holy Angels compaſſing him about.
Thirdly, The gathering together of all both Elect and Reprobate, to come before him.
Fourthly, The ſeparating of thoſe two ſorts one from the other, ſetting the Elect at his right hand, and the Reprobate at his left hand. You ſhall finde them all foure, Mat. 25. 31, 32, 33. And when the Sonne of man commeth in his glorie, and all the holy Angels with him, then ſhall hee ſit vponupon the Throne of his glorie: And before him ſhall be gathered all Nations, and he ſhall ſeparate one from another, as the Shepheard ſeparateth the Sheepe from the Goates, and he ſhall ſet the Sheepe at his right hand, and the Goates on his left.
The ſecond thing which he ſhall doe, being come, isreceiue ſentence of all fulnes of bleſſednes for euer: the ſentencing or proceeding vntounto Iudgement.
Wherein I conſider,
Firſt, The order of the Sentence, that firſt it ſhall bee pronounced vponupon the Elect, then, againſt the Reprobate: for ſo our Sauiour manifeſtly ſheweth, Mat. 25. 34. Then (aſſoone as ſeparation is made) the King ſhall ſay to them at his right hand, And, uVerſe 41.Then (afterwards) he ſhall alſo ſay to them at his left hand.
This appeareth further by that honour that the Children of God ſhall hauehave to iudge the wicked, iuſtifying and approouing, by their voyce and ſuffrage, the holy Sentence of Chriſt; which, becauſe it cannot bee, vntill themſelues hauehave receiued the ſentence of glorie, it followeth, that the ſame goeth in order before the other.
Secondly, The ſentence xMat. 25. 34, 41.it ſelfe; to the Elect, Come, yee bleſſed of my Father, inherit the Kingdome prepared for you from the foundation of the World. To the Reprobate, Depart from me, ye curſed, into euerlaſting fire, prepared for the Deuill and his angels.
Thirdly, The yMat. 25. 4, 34, 35, 36, 41, 42 43.reaſon of the Sentence, iuſtifying this great Iudge before God and the World, and to the conſciences of all men: for in it is opened firſt the eternall and moſt righteous Decree of God, electing one, and reprobating the other. Then the ſequels of this Election and Reprobation: In the Elect, LoueLove to Chriſt and to his members; vndoubted fruits and teſtimonies of their Faith: in the Reprobate, hardneſſe of heart, without compaſſion or louelove vntounto the Saints; a declaration before men and to their owne ſoules of their righteous and iuſt perdition. Iohn in the zReuel. 20. 21.Reuelation doth elegantly deſcribe it by two Bookes, wherein thoſe reaſons are both written: The firſt is, The Booke of both their conſciences, wherein are written the ones wicked workes, to conuince their damnation to be moſt iuſt, and the others Holineſſe of conuerſation. The other Booke is, The Booke of Life, which is the eternall Election of the latter; to ſhew that they, being many times guiltie of foule offences, and the beſt of all their workes weake and imperfect, and vtterly of no deſert, their Saluation is altogether free, and of Gods meere grace and fauour, in and through Chriſt.
The third is, The Execution of this Sentence, wherewithwhich our Sauiour ſhutteth vp, Mat. 25. 46. So theſe ſhall goe away vntounto euerlaſting puniſhment, but the righteous vntounto life euerlaſting.
Wherein we conſider the order of it, and the thing it ſelfe.
The order, firſt, vponupon the Reprobate, then, to the Elect: for albeit the Sentence of Come, yee bleſſed, for ſuch cauſes as we hauehave heard alreadie, bee in order to goe before that of, Goe yee curſed, &c. yet the Execution beginneth heere, the holy aMat. 13. 49, 50.Angels firſt of all flying at once vponupon the Reprobate, to throw them into the place of their deſerued torment, that ſo the ioy of the Elect may bee the fuller, when in the view and eye-ſight of their miſerie, themſelues, together with Chriſt their Head, ſhall triumphantly aſcend to Heauen: And this to be no vain nor idle fantaſie, but a doctrine of great fruit, and worthy to be ſtood vponupon, the very order of Chriſts owne words enforceth, ſo marſhalling the Execution.
The thing it ſelfe; that the whole man, ſoule and bodie,we ſhall enioy, taken vp into Heauen by the vertue of his Aſcenſion. after this Sentence, is taken vp into Heauen, by the vertue of him that hath entred Heauen for vsus, and ſhall there enioy the higheſt top and fulneſſe of all perfection for euermore. Wherefore here many things may be obſerued, common for the moſt part to both degrees of glorie, but which I ſaid for greater comfort ſhould ſpecially bee reſerued hither. I will reduce them all to foure heads. The place where wee ſhall enioy it: the glorie we ſhall enioy: the meaſure of the glorie: and the eternitie of it. This happineſſe is to be had in Heauen, which addeth no ſmall increaſe to the fulneſſe of ioy, which the Elect are then to hauehave, both in regard of the excellencie of the Place, whereof wee hauehave ſpoken before, being that Bleſſed and Glorious Seate on high, the Palace of the great King, of bJohn 14. 2.large receit, and goodly dwelling Roomes, and alſo by reaſon of thoſe great and glorious things that are no where to be had but there, to wit, the preſence of Chriſt, the companie and fellowſhip of the cMat. 8. 11.Saints and holy dHeb. 12. 22.Angels, and of thoſe great Aſſemblies whereof the Apoſtle ſpeaketh, Heb. 12. 23.
The right wee hauehave of comming to this Place, is by the vertue of Chriſts Aſcenſion, as hee ſaith, eIohn 14. 23. & Iohn 16. 17.I goe to prepare a place for you. So Luke 23. 43. hee maketh the vertue and power of his being in Paradiſe, to bee the cauſe of the Theeues comming thither, To day thou ſhalt be with me in Paradiſe: for this aſcending of CHRISTS, though it were in the end of the World, was of power ſufficient to open Heauen to all Beleeuers, from the beginning; and vponupon his aſcending, all the fEpheſ. 2. …Church in him, as in their Head, aſcended with him. Therefore it is, that vponupon his Inauguration to his Office, the Heauens opened, which before were ſhut againſt the ſonnes of men. This was figured in the Types of the Law, by the gHeb. 9. 24.Prieſts entring into the moſt Holy Place; to ſhew that Chriſt ſhould goe into Heauen it ſelfe, to appeare there in the fleſh, that we might come thither after him.
Whereof I gather a fourth prerogatiue, which wee hauehave through the imputation of Chriſts Righteouſneſſe, aboue that that was in Adam, or that our owne Righteouſneſſe in the greateſt perfection of it could poſſibly bring vsus to: of earthly Creatures, and dwellers in Houſes of Clay, to make vsus heauenly Creatures, and Citizens of the new Ieruſalem which is aboue.
To declare this ſomewhat more largely; It is the imputation of Chriſts Righteouſneſſe, by which alone wee may lay clayme to the Kingdome of Heauen: for man was created an earthly Creature; and though he had all the Righteouſneſſe that his nature might reach vntounto, yet he could neuer challenge Heauen by it, but his Happines was to be all vponupon Earth, which was his proper Element wherein God had ſet him, and Adams Paradiſe was a terreſtriall dwelling, where he inioyed as much Happineſſe, as he might expect or looke for; neither was hee to paſſe the bounds that GOD had ſet, in coue…ing after the Kingdome of Heauen, and to bee an Aſſociate among the Bleſſed Angels, but to content him with his portion here below, being the fulneſſe of all ioy that his nature could receiue. So that if our Sauiour Chriſt had onelyonly dyed for the Remiſſion of ſinnes, though he had thereby made vsus as righteous in our ſelues, as euer Adam was, yet could wee not thereby clayme to hauehave any part in Heauen: But our Sauiour beſtowing withall a Righteouſneſſe vponupon vsus, farre aboue the Righteouſneſſe of Angels, being the Righteouſneſſe of his owne perſon who was both God and Man; as he himſelfe merited Heauen, and the fulneſſe of all Glorie there: ſo by that meanes our right alſo commeth, of being where our Head is. The like is to bee ſaid of our bodies, glorified in a farre other ſort then euer Adam was, and of many parts of Happineſſe more, which in their place ſhall come more properly to be ſpoken of. The Bleſſedneſſe it ſelfe is to be conſidered, both in the Roote and in the Branches of it. The Root and Wel-Spring of all our Happineſſe, is this, that in as much as we ſhall be ioyned in Spirituall Marriage vntounto Chriſt, we ſhal in his humane nature be eſpouſed and made one perſon with God, and thereby more neerly ioyned vntounto him, then either Adam was in his Innocency, or the Angels are in Heauen: Euen as the wife is more neerly ioyned to the Husband, then is Father, or Mother, or other friend: all whom hee muſt forſake, to cleane vntounto his Wife. Wherupon the Apoſtle calleth this, A great Myſterie, Epheſ. 5. 3, 2. The branches or ſweete ſtreames of Bleſſedneſſe that flow from hence, (all eaſie to be gathered by that that went before) are theſe foure:
Firſt, The perfect fruition of Gods LoueLove.
Secondly, The inioying of his gracious preſence, to be euer with him, and to behold him face to face; Chriſt viſibly, with the eyes of the bodie, the Father and the Holy Ghoſt, with the eyes of the Soule. So it is ſaid, Reuel. 22. 4. that in the new Ieruſalem they ſhall behold his face. Pſal. 17. 15. I in Righteouſneſſe ſhall ſee thy face. h1. Iohn 3. 12.IOHN alſo ſaith, Wee ſhall ſee him as hee is. And i1. Theſſ. 4. 17.Paul to the Theſſalonians, We ſhall be euer with the Lord. Now foraſmuch kPſal 16. 11.as at his right hand bee pleaſures for euermore, therefore all lEſay 35. 10.ioy and gladneſſe lay hold vponupon them eternally, all ſorrow and griefe flye from them for euer. All theſe, together with the comfortable fruits that come of them, Iohn doth notably deſcribe, I IOHNR… …. 4. ſaw the Holy Citie, new Ieruſalē come downe from God out of heauen prepared as a Bride trimmed for her husband. And I heard a great voice out of heauen ſaying, Behold, the Tabernacle of God is with men, and he will dwel with them, and they ſhall be his people, and God himſelfe ſhall bee their GOD with them: And God ſhall wipe away all teares from their eyes, and there ſhall be no more death, neither ſorrow, nor crying, neither ſhall there bee any more paine: for the first things are paſſed.
Thirdly, Dominion and a Kingdome, Mat. 25. 34. Come, yee bleſſed, and inherit the Kingdome prepared for you. And Reuel. 2. 26, 27, 28. Hee that ouercommeth, and keepeth my workes vntounto the end, I will giuegive vntounto him power ouer the Nations, and he ſhall feed them: with a rod of Iron, as Potters Veſſels, they ſhall bee broken, as I alſo hauehave receiued of my Father. And I will giuegive vntounto you the Morning Starre. So it is ſaid, Reuel. 5. 10. Thou hast made vsus vntounto our God, Kings and Prieſts, and we ſhall raigne vponupon the Earth.
From this Power and Rule two things proceed.
Firſt, That together with Chriſt our Head, wee ſhall iudge the World, aſwell the Angels that fell, as reprobate and wicked men, 1. Cor. 6. 2. Know yee not that the Saints ſhall iudge the World? And againe, Ʋerſe 3. Know yee not that wee ſhall iudge the Angels? That alſo which mMat. 19. 28.Chriſt ſaith to the Apoſtles, When the Sonne of Man ſhall ſit vponupon his glorious Throne, then ſhall you alſo ſit vponupon twelue Thrones, iudging the twelue Tribes of Iſrael, is (in ſome meaſure) common to all the Elect, as appeareth, Reuel. 20. 4.
Secondly, That wee ſhall be made the heires of Heauen and Earth, in and through him, Who as the nHeb. 1. 2.Apoſtle ſaith, is made heire of all things. 1. Pet. 1. 4. Who hath begotten vsus anew vntounto an Heritance, incorruptible and vndefiled, which cannot fade away, reſerued in Heauen for vsus. Reuel at. 21. 7. Hee that ouercommeth, ſhall inherit theſe things.
Fourthly, The glorie and excellencie that then ſhalbe in our Knowledge, Memorie and all other parts and faculties, as you hauehave it ſet forth, 1. Cor. 13, 11, 12. Inſomuch as there is no doubt wee ſhall know one another: for hereby our Sauiour ſetteth forth the ſtate of the Bleſſed, Mat. 17. 3, 4.
Wee come now to the meaſure or quantitie of theſe good things, albeit not infinite, yet wonderfull, ſuch as no man knoweth but God, and hee oEſay 64. 4.that doth enioy them, which is the third benefit that we hauehave by Chriſt, aboue that which was in Adam, who lacking that ſweet coniunction, which wee hauehave with Chriſt, from whom, as from our Head, his owne very Bleſſedneſſe is deriued downe vntounto vsus, could not hauehave the good things that were in him, to be ſo great and excellent.
In the meaſure of our happineſſe, two things are to be obſerued: The one, proper to this eſtate, that the fulneſſe of it, after the laſt Iudgement, exceedeth that which our ſoules, ſeparated from our bodies, had before: for when the Soules of the Martyrs ſlaine for the Word of God, and the teſtimonie of Ieſus, (if at the leaſt you vnderſtand that place of the ſoules deceaſed) cry, How long, O Lord, holy and true! Wilt not thou iudge and auenge our bloud of the Inhabitants of the Earth? And it was anſwered them, that they must reſt a while, till the number of their fellow▪ ſeruants and brethren bee filled vp, which ſhould be killed aſwell as they: it ſheweth, that their full reſt is not yet accompliſhed. To this purpoſe it ſerueth, that the generall Iudgement of all the dead, is termed, A time of giuing a reward to Gods ſeruants the Prophets, and to the Saints, and to all that feare his Name: As not hauing yet the full reward that is promiſed in that Day; whereunto Gods Children lift vp their head, as to the top and perfection of all their comfort. Hereafter (ſaith PAVL) is layd vp for mee a Crowne of Glorie, which God the righteous Iudge will render in that Day. And the Prophet DAVID, I, when I awake, that is, riſe from the dead in the Reſurrection of the righteous, ſhall bee ſatiſfied with thy likeneſſe. IOHN alſo referreth our full perfection vntounto that time, When hee (that is, Chriſt) ſhall bee manifested, we ſhall bee like vntounto him. And hither tendeth the ſpeech of the Apoſtle, That his Spirit may bee ſaued in the Day of the LORD IESVS CHRIST.
The ſecond is, that beſide the Happineſſe common to them all, there are ſome which ſhall hauehave ioy aboue their fellowes: Not that this argueth any want in thoſe that hauehave leſſe; for though all receiue not alike meaſure, yet all ſhall bee full; As a Veſſell contayning a Gallon, is as full for the bigneſſe, as that which contayneth ten.
And this difference groweth from the diuers meaſure of Faith, which God in this life doth indue vsus with: for Faith, as wee heard before, is that which ioyneth vsus to Chriſt: And as our Faith groweth, ſo are wee more deeply and firmely rooted and built in him: The greater therefore that our Faith is, the neerer and the ſtraighter is our coniunction with Chriſt; and the neerer wee are knit to him, the greater our glorie and excellencie muſt bee. And becauſe our Faith is diſcerned by the fruits; great faith, many fruits; ſmall faith, few fruits: thereof it is, that for the moſt part wee ſee the meaſure of Happineſſe aſcribed to the multitude and qualitie of the fruits. 1. Corinth. 3. 8. EueryEvery one ſhall receiue his owne proper reward, according to his owne proper labour, Philip. 4. 17. I deſire a fruit that may abound in your account.
To giuegive a taſte of ſome that are noted in the Scripture thus to excell, though it hold not in eueryevery particular perſon, yet generally theſe ſorts and eſtates are obſerued:
Firſt, Thoſe that inſtruct others, ſhall ſhine as the brightneſſe of the Firmament, and thoſe that iuſtifie many: that is, are the good Inſtruments of God to bring men to Chriſt, ſhall be as the ſtarres, Dan. 12. 3.
Secondly, The Maſter-builder that planteth and layeth the foundation, ſhall hauehave greater glorie then he that watereth and buildeth thereupon, 1. Cor. 3. 8, 10.
Thirdly, The Martyr ſhall bee made a pReuel. 3. 12.Piller in the Temple of God, and preferred before other.
The laſt thing, is theChiliaſtes, which place happines after the Reſurrection, in the pleaſures of the bodie and vponupon the Earth, and that to indure but for a thouſand yeeres, abuſing the place, Reuel. 20. 4. They raigned with Chriſt a thouſand yeeres, which is not to bee vnderſtood of the condition of the Elect after this life, but in this preſent World, during all that time that Satan by the Miniſterie of the Goſpell ſhould be bound that he might not deceiue the Nations, which was very neere a thouſand yeeres after Chriſt, all which time ſome truth remayned in the Churches, as concerning the maine points of Chriſtian Doctrine. eternitie and continuance of our Happines: As it is ſaid, q1. Theſ. 4. 17.So ſhall wee bee alwayes with the Lord. rReuel. 22. 5.They ſhall raigne for euer and euer. And ſ1. Pet. 1. 4.Peter calleth it an inheritance incorruptible, vndefiled, and which withereth not: wherein alſo it is much more excellent then that we loſt in Adam, which was mutable and ſubiect vntounto change; whereas this, by the ſpeciall grace and goodneſſe of God continually ſupporting vsus, is immutable, and the ſame for euer, t2. Cor. 5. 4.immortalitie being ſallowed vp of life.
That all muſt dye, and all thus riſe againe, is the commonCertaine men vponupon our Sauiour Chriſts Reſurrection roſe againe, and are already with him in Heauen. condition of all Mankind, ſome few excepted, and thoſe of three ſorts: for
Firſt, Some there were, who being dead, vponupon our Sauiour Chriſts Reſurrection roſe againe, and are alreadie with him in glorie. Of whom you may reade, Mat. 27. 52, 53. that the graues did open themſelues, and many bodies of the Saints which ſlept, aroſe, and came out of the Graues after his Reſurrection, and went into the holy Citie, and appeared vntounto many. Which word (appearing) ſheweth that they did not riſe, to conuerſe among men, or to dye againe, as Lazarus and ſome other did, but in their owne perſons to attend vponupon him in his Aſcenſion vntounto Heauen, and by their Reſurrection, to ſeale vp the truth of his and of ours, in and through him; that ſo not onelyonly in Chriſt our Head, but in our Brethren and fellow-members, full aſſurance might bee made vntounto vsus of this ſweete and comfortable Doctrine.
Secondly, Other there were that neuer dyed, butSo are Enoch and Elias both aliue aſſumed thither. onelyonly changed their miſerable condition into Glorie & Immortalitie, and ſo were taken vp aliue into Heauen. And this was the peculiar priuiledge of Enoch and Elias: One, before the Law; another vnderunder the Law: both in moſt corrupt and depraued times, wherein the ſincere worſhip of God was no▪ where to bee found, the hope of eternall Life, and of the Reſurrection to come, vtterly loſt and gone. God therefore, to leaue a plentifull teſtimonie of a bleſſed Reſurrection, till the cleerer manifeſtation of it by the riſing of his Sonne, and both to giuegive teſtimonie of the Faith and Pietie of ſuch men, and to conuince the wicked World of Infidelitie, ſuffered not thoſe two to goe the way of all fleſh, but by a ſpeciall fauour did aſſume them bodie and ſoule vntounto himſelfe: thereby alſo to make them types and figures of the Reſurrection of his Sonne, by whoſe power they thus eſcaped death.
Of Enoch, firſt, it is recorded, Gen. 5. 24. That he walking with God three thouſand yeers (in which time, as uIude ver. 24.Iude the Apoſtle witneſſeth, hee diligently executed the part of a faithfull Teacher in Gods Church, reproouing the corrupt World of ſin, & denouncing Gods ſeuere Iudgements againſt them, euen to the extreme curſe of Anathema Maranatha in the end, hee was no more ſeene: for God tooke him: that is, as the xHeb. 11. 5.Apoſtle to the Hebrewes doth expound it, did tranſlate him that hee ſhould not ſee death. And of Elias the Storie is ſet forth at large, in the firſt and ſecond Booke of Kings: How after long conflicts with Achab the King of Iſrael, and Ieſabel his wife, and with foure hundred and fiftie prophets, the prieſts of Baal at once, being toſſed (as wee ſay) from Poſt to Pillar, and driuen to flye for his life, hauing reſtored the true Worſhip of God, and reedified his Altars that before were throwne downe & deſtroyed, & being now, as hee thought, left alone and wearie of his life, God in the end, after his many labours, y2. Kings 2. 23tooke him vp in a whirlewinde into Heauen: Thereby conuincing the Idolatry of that Age. And when in the Towne of Bethel, where the Calues were erected, and Idolatrie and Superſtition raged, they made a Scoffe of this Aſcenſion, and taught their children ſo to doe, ſaying, to Eliſha in ſcoffing ſort, Aſcend, Bald-pate, aſcend Bald-pate, that is, Goe vp to Heauen as Elias did: as if they ſhould hauehave ſaid, A proper and goodly aſcenſion: two Beares comming out of the Forreſt, tare in pieces two & forty children of them. And that this was alwayes the iudgement of the Church, concerning Elias, may appeare, Luke 9. 8. where in the diuerſitie of opinions held of our Sauiour Chriſt, ſome ſaid, that IOHN was rayſed from the dead; ſome, that ELIAS had appeared; other, that one of the old Prophets was riſen againe. To all the reſt attributing Reſurrection, as of bodies dead, onelyonly to ELIAS Apparition, in the truth of his humane nature, as of one that neuer dyed.
Two things there bee that may ſeeme to croſſe this Doctrine: One, that Chriſt is called, The firſt fruites of them that ſleepe, 1. Cor. 15. 20. The other, that in the eleuenth to the Heb. 11. 39. the Apoſtle ſpeaking of the holy men of God before the Comming of Chriſt: And of Enoch among the reſt, ſaith of them all, that they receiued not the promiſes. But hereunto it may bee anſwered, that the promiſe which the Apoſtle meaneth, is the manifeſtation of Chriſt in the fleſh, and the more plentifull meaſure of grace now, then was before his Comming, which pertayneth nothing to this queſtion. As for that, 1. Cor. 15. Chriſt is called, The firſt fruits of them that ſleepe, becauſe by the power of his Reſurrection all ſhall riſe againe, and his Reſurrection ſanctifieth ours, as the firſt fruits did the whole crop; not that he of neceſſitie muſt be the firſt that roſe, no more then hee was the firſt whoſe ſoule did enter Heauen: though all both before and ſince hauehave entred by his power: Although, if you ſhould ſo farre preſſe this Phraſe, Chriſt was indeed the firſt that roſe, ſeeing to ſpeake properly, Enoch and Elias neuer dyed, and therefore neuer roſe. And howſoeuer it bee an extraordinarie Example, in one or two ſpeciall perſons, it ſerueth not to ouerthrow a generall truth: But the firſt I take to be the Apoſtles meaning.
Yet hauehave not theſe two ſorts their full glorie alreadie: for▪ howſoeuer their whole nature bee made perfect, yet the fulneſſe of their perfection is deferred till the latter Day, as to the reſt of Gods Elect: Euen as wee ſee, the whole ſpirituall nature of the Angels that fell, is now fully accurſed, and yet reſerued for a more full damnation.
The third ſort, are thoſe men that the Comming ofThoſe that are liuing at the latter Day, ſhall ſuddenly be changed, after the dead are once riſen. Chriſt doth finde aliue, who ſhall not dye, but ſhall ſuddenly bee changed, as Enoch and Elias were; and ſo bee taken vp to meete Chriſt, after that the dead in him ſhall be firſt riſen. All of vsus, ſaith the Apoſtle, 1. Cor. 15. 51, 52. ſhall not ſleepe, but all of vsus ſhall be changed, in a moment, in the twinkling of an eye, at the laſt Trumpet: for the Trumpet ſhall ſound, and the dead ſhall riſe vp without corruption, and we ſhall be changed. And againe, 1▪ Theſſ. 4. 15, 16, 17. This ſay we to you in the Word of the Lord, that we which liue, and are remayning in the Comming of the Lord, ſhall not preuent them which ſleepe: for the Lord himſelfe ſhall come downe from Heauen, and the dead in Chriſt ſhall ariſe firſt, afterwards, ſhall we which liue and remayne, be caught vp alſo with them in the Clouds, to meete the Lord in the Ayre.
By the Analogie of which places wee are to gather, that to the Reprobate alſo which are then liuing, there ſhall bee a miſerable and wretched change of their bodies, which ſhall be in ſtead of death.
This is further to be added, touching the ReſurrectionThe creatures alſo for our ſake ſhall then be renewed into a glorious eſtate not ſubiect to corruprion. of the Righteous, that not onelyonly they ſhall ſo riſe to glorie, but for their ſakes the very Creatures themſelues, and the whole frame of Gods Creation ſhall be renewed into a glorious eſtate not ſubiect to corruption; the power of Chriſts Reſurrection renewing all the World: for as the Creature had a part in the Curſe of man, as before we ſhewed: ſo the Scripture teacheth, that they ſhall hauehave their part in his Renouation: And when wee their Maſters ſhall be promoted, they that ſerue vsus, ſhall put on new Liueries. Paul both generally applyeth it to the zforeign.whole Creation, that is, to all the things created, exempting nothing, Heauen & Earth, Beaſts, Plants, Metals, and whatſoeuer elſe, and defineth the time when this ſhall be: for aRom. 8. 19, 20, 21, 22.the creature wayting, as it were, with the head ſtretched out, expecteth the Reuelation of the ſonnes of God, that is, till the glorie appointed for Gods Children be made manifeſt: for the creature is made ſubiect to vanitie, not of it owne accord, but for him that hath ſubiected it thereunto, vnderunder hope that euen the creature ſhall bee freed from the bondage of corruption, into the glorious libertie of the ſonnes of God: for wee know that the whole Creation groneth, and trauelleth together vntounto this preſent time. By trauell, noting not onelyonly their preſent labour and paine, but the happie iſſue that ſhall follow as deliuerance to one with childe, which the Apoſtle b2. Pet. 3. 13.Peter vttereth more plainly, when he ſaith, We looke for new Heauens and a new Earth according to his promiſe, wherein dwelleth Righteouſneſſe. And no maruell though hee ſaith there, According to his promiſe: for the Prophets herein are not ſilent: firſt, Eſay expreſly ſaith of them, cEſay 65. 17.Behold, I will create new Heauens and a new Earth, and theſe former ſhall bee no more remembred nor come to minde. And in dEſay 66. 22.the next Chapter, to ſhew this promiſe not to be in vaine, he confirmeth by the remembrance thereof his promiſes to the Church: For as thoſe new Heauens, and that new Earth, which I ſhall make, ſhall ſtand before mee, ſaith IEHOVAH: So ſhall your ſeed and your name ſtand. The Prophet Dauid in his ſweete and heauenly melodie triumphantly deſcribeth it, ePſal. 96. 10, 11, 12.The Heauens ſhall reioyce, and the Earth ſhall bee glad, the Sea ſhall make a noyſe, and whatſoeuer filleth it; the field ſhall triumph, and whatſoeuer is therein; then ſhall all the Trees of the Forreſt ſing before IEHOVAH, when hee commeth: for he commeth to iudge the Earth, &c. wherein not onelyonly the firſt comming of Chriſt into the World, but this time withall is reſpected, yea, and this eſpecially, in aſmuch as the full accompliſhment of that his Kingdome in men themſelues (how much more in theſe?) doth not yet appeare, but is deferred till the latter Day; for which cauſe, the ſame is called (as by a proper name) fActs 3. 21.The time of the reſtoring of all things.
The qualitie of this eſtate, whereunto the whole Creation ſhall be renewed, is three manner of wayes ſet forth vntounto vsus: firſt, in calling them g2. Pet. 3. 13. Eſay 65. 17. & 66. 22. Reuel. 21. 1.new Heauens and a new Earth, in qualitie, not in ſubſtance, the exceeding glorie and excellencie which ſhall bee ingrauen in them, being a new Creation, yea, better and a purer then the firſt; for that which is ſaid in h2. Pet. 3. 13.PETER, The Heauens ſhall paſſe away with a noyſe, the Element alſo with burning ſhall be diſſ…lued, and the Earth and workes therein ſhall bee burnt vp. And that of the iRom. 8. 21.Pſalme, They (the Earth which thou haſt founded, and the worke of thine hands, the Heauens) ſhall periſh, and all of them, as a garment, ſhall waxe …lde, as a veſture thou ſhalt change them, and they ſhall be changed: Theſe, I ſay, and whatſoeuer elſe of like kinde, are to bee referred not vntounto their nature and ſubſtance, which ſhall remayne, but to their deformitie, which is to be done away.
Secondly, It is deſcribed, in ſaying, that Righteouſnes dwelleth in them: and laſtly, that they ſhall be freed into the glorious libertie of the ſonnes of God. Whereby is no… meant that they ſhall be receiued into the fellowſhip of that glorie that abideth for Gods Children, but it onelyonly ſignifieth the integritie, and perfection of eſtate, whatſoeuer the ſame be, whereunto they ſhall be renewed.
With this little in ſo generall termes deliuered, wee are to reſt content, and not to feed our ſelues with vaine and curious ſpeculations, which neither it is profitable to know, nor lawfull to enquire. Rather let vsus looke to the excellent vſe which the Apoſtle gathereth of this Doctrine; that ſeeing all theſe things are to be renewed and fined, what puritie and cleanneſſe, how k2. Pet. 8. 11. foreign.great a meaſure of Godlineſſe ſhould there ſhine in thoſe, for whoſe cauſe they ſhall bee changed? They, the pure and excellent creatures of God, are to paſſe the fire, that they may bee purged. What then muſt become of vsus that are full of ſo great vncleanneſſe? And withall let vsus not forget, if the lRom. 8. 33.dumbe and ſenceleſſe creatures ioyfully vndergoe the miſerable condition whereunto ſinne hath throwne them, for the aſſured hope they hauehave of a happy deliuerance, into a better eſtate: if hereby the whole frame of this World, and eueryevery part thereof taketh comfort cheerefully to runne their courſe, and without all weariſomneſſe to doe the office which the Creatours pleaſure enioyneth them vntounto: How much more ought we to doe the like, that hauehave receiued alreadie the firſt fruites of the Spirit?
FINIS.