there a certaine time to be perfumed and then they were brought to the kings house so the king of Heaven hath two houses as it were one of preparation here in this world the other of fruition hereafter in Heaven therefore wee must live here a certaine time and be perfumed with the graces of Gods spirit ere wee bee taken to the second house a place of glory and happinesse to live with God for ever Thirdly in what estate hee would die in hee would dye the servant of God so let us labour to dye in this estate servants to God for if wee dye thus wee passe from men to God from earth to heaven from an estate of misery to a place of happinesse and joy but if wee dye the servants of sinne then wee goe not to God but to the devill and the damned therfore let us labour to be the servants of God to dye in his favour to bee members of Christ and then when our soules part from our bodies they shall goe to God Deut. 34. 5. it is said So Moses the servant of the Lord died it is the greatest credit that may bee to dye the servant of God although we dye not worth one penny yet we shall be happy and blessed Heb. 11. it is said that all these died in faith they died not all of a lingring sicknesse nor in their beds but they died all in faith this was their honour and glory that they died beleevers so this is the honour and glory of a man when he dieth in faith the servant of God repentant for his sinnes therefore whatsoever thy death be and wheresoever the place thereof be yet if thou dye Gods servant if thou dye repentant for thy sinnes if thou dye in faith thou art a happy man there bee many contented to dye but if they dye not Gods servants thy might better a thousand times desire life Secondly he did desire to dye in peace now let thy servant depart in peace Simeon desired to dye but how in peace of conscience in the feeling of Gods favour there be a number desire to dye in the world but let them take with them this example let them labour to dye in the peace of a good Conscience in the feeling of Gods favour in the pardon and forgivenesse of their sinnes O it is a fearefull thing when a man dieth in his sinnes as our Saviour saith to the Iewes Ye shall dye in your sinnes this was a fearefull sentence and an heavy judgement that befell the hard-hearted Iewes and I pray God it may be a warning unto us to make us beware how we incurre the like that so we may provide and labour to die in peae and in the feeling of Gods favour in faith and repentance for our sinnes and then we shall be happy men and blessed The fourth thing was the reason why hee did desire to dye when hee had seene Christ for mine eyes saith he hath seene thy salvation I have seene Christ the Saviour and Redeemer of Mankinde and have embraced him in mine armes now Lord let thy servant depart in peace hee had not alway this affection in him to desire to dye but when hee had seene Christ and imbraced him in his armes then hee had lived long enough then he was willing to dye Which should teach us to know when we should be willing to dye we have no reason to desire death till we have seene Christ and laid hold on him by faith and then when wee have done so wee have lived long enough therefore wee must remember that the especiall end why God doth let us live here is not to eate and drinke to seeke our profits pleasures and ease but to get Christ to make heaven and happinesse sure unto us to repent us of our sinnes A number thinke they live to no other end but to eate and drinke to seeke their pleasures and profits but to see Christ and to lay hold upon him they thinke not of therefore as the blinde man desired Christ to open his eyes so we should desire Christ to open the eyes of our minde that we may see him by the eyes of our faith if then this bee the end why he doth let us live then it is not to eate and drinke onely to buy and sell to passe away our daies in joy and delight but to repent in to lay hold on Christ which if we doe then wee shall be blessed in it SERMON XIII 1 PET. 1. 18 19. Forasmuch as yee know that yee were not Redeemed with corruptible things as silver and gold from your vaine conversation received by tradition from your fathers But with the pretious bloud of Christ as of a lambe without blemish and without spot HAving spoken of the birth of Christ now wee come to speake of His sufferings for this is the next point in our Christian faith But here a question may be demanded why there is mention made of his sufferings and none of his miracles seeing it was the miracles that mooved the world these they did wonder and admire at but they despised him for his sufferings as Esai 53. 2. For hee shall grow up before him as a branch and as a roote out of a dry ground he hath neither forme nor comlinesse and when wee shall see him there is no beauty that we should desire him he is despised and rejected of men a man of sorrowes and acquainted with griefe we hid our faces as it were from him hee was despised and we esteemed him not so Luk. 24. 21. the two Disciples that went to Emmaus thought that Christ should have beene an earthly king Wee trusted that it had beene he that should have redeemed Israel and now his sufferings doth dash all thus Christ was despised for his sufferings To this wee answer two things first although his Miracles were more admirable yet his sufferings were more profitable for it is by his sufferings that wee are sayed Esai 53. 5. But hee was wounded for our transgressions hee was broken for our infirmities the chastisements of our peace was upon him and with his stripes we are healed and 1 Pet. 1. 24. saith hee Who in his owne selfe bare our sinnes in his body on the tree that we being delivered from sinne should live in righteousnesse by whose stripes wee are healed so then we are saved notby Christs walking on the water the raising up of the dead clensing the Lepers casting out of devils but His sweating in the garden bleeding on the crosse dying for us so it is Christs sufferings his dying and bleeding on the crosse for us that saves us Secondly his Miracles were profitable chiefly to the people of that age and time hee lived in but his sufferings are profitable to all the succeeding ages that be to come for to this day we have the fruit and benefit of them therefore although wee doe not see Christ raising the dead clensing the Lepers
said to Christ Tarry with us for the day is farre spent and the night drawes on so a Christian should say at the time of his death My life is farre spent old age is come upon me and sicknesse and death drawes on Lord tarry thou with me and I pray thee that I may so shut up mine eyes in this world and that they may bee opened in the kingdome of heaven and that I may dye in thy favour in the pardon and forgivenesse of my sinnes and in the peace of a quiet conscience Thus David praieth in the Psal Yea even untill mine old age and gray head O Lord forsake me not And so againe Psal 27. 9. Hide not therefore thy face from me nor cast thy servant away in displeasure thou hast bin my succour leave mee not nor forsake mee O God of my salvation And these be the two times when we are specially to desire Christ to be with us Now we come to the next thing which is how Christ was knowne of them and it is said In the breaking of the bread here two questions are to be answered 1 What is meant by Bread 2 How Christ was knowne by the breaking of Bread First what is meant by Bread whether it were ordinary common Bread or whether it were sacred and consecrated to an holy use I answer that the Bread heere spoken of is not Sacramentall but ordinary Bread The Papists take advantage by this place as they doe by all others that seeme to serve their turne for when they be urged and asked why they breake the Lords institutions to give Bread and not wine contrary to the commandement of Christ seeing Christ instituted both to this they answer that the Church of Rome hath an example to doe so because Christ did administer the Sacraments to the two Disciples going to Emmaus But we can prove by these two reasons taken out of their owne Doctrine and Canons that this breaking of Bread cannot bee meant of Bread used in the institution of the Sacraments but of ordinary and common Bread First because they hold it a sacriledge for any Priest to consecrate Bread without Wine for they will have them both consecrated together though none but the Bread be administred but in this place there is none but Bread spoken of and therefore it was not Bread used in the Sacraments Secondly because their owne Doctrine and Canons say that it cannot bee a Sacrament without the five words of consecration Take eate this is my body but there were not these five words of consecration and therefore it is not meant of the Sacrament Now they have two reasons against this argument First In that they say there is the same forme of words that is used in the institution of the Sacrament both in Matth. 26. and also in the Gospell of Saint Luke where the institution is spoken of and that is that he tooke the bread and blessed it and gave it c. To this I answer they may as well prove the five loaves and the two fishes that Christ fed the people with Matth. 15. to be a Sacrament for there it is said he tooke the bread and blessed the same and gave it so there are the same forme of words Secondly they say if it had not beene this Sacrament Christ would not have administred it he would not have blessed the bread and brake it and have given it because he was a stranger To this I answer that it was the manner of the Iewes that the best men in the company gave thankes brake the bread and did not put it off to a childe as many doe at these dayes therefore because he was the best and most gravity did appeare in his face therefore hee did blesse it and gave it Now then if it were an ordinary foode or Repast this must teach us two things First that we should not take a bit of bread into our mouths till wee have blessed God for it and so it was the manner of the people to doe 1 Sam. 9. 15. the maids said to Saul that The people would not eate till Samuel came and had blessed the sacrifice and so Act. 27. Paul when he was amongst strangers in the ship in the presence of them all he gave thankes We see Christ did not take bread till he had given thanks and blessed it Therefore how dare any man take a morsell or a bit of meate into his mouth till he hath by holy prayer drawne downe a blessing upon him Christ he would not he that was the Creator of all and therefore how dare a Man that is but flesh and bloud take his dinner and supper and never give thankes nor blesse the bread surely man hath not more liberty than Christ Secondly that as these two Disciples did travell with Christ and when they came at their waies end did then eat and drinke with Christ and comfortably refresh themselves so let us travell with Christ here in this world and when we come at our journeies end we shall eate and drinke with him in the Kingdome of Heaven so wee see Luke 22. 29. Therefore I appoint unto you a kingdome as my Father hath appointed to me that ye may eate and drinke at my table in my kingdome so Revel 2. To him that overcommeth will I give to eate of the hâdden Manna Therefore let us labour to travell with Christ here in this world and then howsoever we may have trouble and affliction heere yet when wee come at our journeyes end wee shall bee comfortably refreshed in the Kingdome of Heaven The second question is how Christ was knowne in the breaking of bread some say because hee brake the bread so smooth as if it had beene cut with a knife but it cannot be so because it is said hee was knowne in the breaking of the bread not by the breaking and some say he was knowne by the maner of his thanks-giving but it is not said that he was knowne by this but in breaking of the bread therefore it is best to follow the words of the Text That he was knowne of them in the breaking of the bread for their eies were held that they knew him not before and at that very instant at the act of breaking the bread then the Lord opened their eyes which may teach us that there may be a presence of God in our houses in the fields and in the places where we be and yet wee cannot see it unlesse the Lord open our eyes Therefore as the two blinde men cryed unto Christ and said O Sonne of David have mercy on us whom Christ asked what they would have they said Lord that our eyes may bee opened so we must cry to Christ to open our eyes that wee may see his goodnesse and mercy to us The next thing is what they did when Christ was vanished out of their sight here be divers things to be considered only
Esai 53. 11. of Christ hee shall see of the travell of his soule and shall bee satisfied and therefore if men bee brought to God if they live a holy life if they bee conscionable in their waââs and carefull to please God in their courses then this will satisfie Christ But if wee live in our sinnes in our prophanenesse in our lusts still then it shall grieve Him that ever he was borne into the world sweate in the garden died and shed his blood on the Crosse for us Thirdly wee are to consider of the manner of his death that it was in the greatest extremity that might be so Paul saith Philip 2. 8. Hee humbled himselfe and became obedient to that cursed death on the crosse and so in Esai 5 3. 12. it is said He hath powred out his soule unto death c. Now the greatest extremity that Christ suffered may make us consider of two things First the greatnesse of our sinnes And secondly the greatnesse of Gods mercie First wee may consider the greatnesse of our sinnes that when wee have sinned against God nothing will bring us into favour againe but it must cost blood and the blood of the Sonne of God therefore howsoever men make but a light matter of sinne yet when we have sinned all the powers of Heaven and earth cannot bring us into favour againe all the Angels in heaven cannot doe it nor all the blood of the Saints but it must bee the blood of the Sonne of God that must doe it if the king should make a law that if a man told a lye or sowre an oath or committed a sinne he should lose a droppe of his blood how afraid would he be of sinning Now when we sinne although it doth not cost us blood yet it cost the blood of the Sonne of God and therefore wee should bee afraid to sinne lest wee bee more wastfull of the blood of Christ than of our owne Secondly wee are to consider of the greatnesse of Gods mercie that when wee had sinned hee would send his owne Sonne to die for us as 1 Iohn 4. 10. Herein is Love not that wee loved God but that hee loved us and sent his Sonne to bee a reconciliation for our sinnes and so in Rom. 5. 8. But God setteth out his love towards us seeing that whiles we were yet sinners Christ dyed for us and therfore seeing God hath so loved us that he was content to part with his Sonne for us let us never sticke to part with our sinnes and lusts to serve him but we see it otherwise that God doth not sticke to part with his sonne to die for us and yet we sticke to part from our sinnes to serve him The second way that faith doth stirre up holy motions is because it doth combine and knit us unto Christ so it is by combination by being made one with Christ for as from the head doth flow into the rest of the members life even so Christ doth extend unto us his graces and vertues In the second of the Kings wee see that when the dead body of the Prophet did touch the dead body of the man life came into him much more if we went downe into the grave of Christ and touched him wee shall live being joyned with the living body of Christ who hath gloriously and triumphantly overcome death hell and the divell We see in experience that if a man would have water flow into his field he will make a trench and dig into the ground till he comes at the fountaine and then the fountaine will flow water into the field even so if men would have the graces of Christ to bee distilled into them let them never be at rest till they have joyned themselves to Iesus Christ and then hee will distill all his graces and vertues into them so faith never leaveth us till it brings us unto Christ Now the use of this point is that seeing we are sanctified in this world by faith as we find other uses thereof so we should labour to find this use and benefit of it and therfore whereas men thinke that some are too precise and too strict it is a sure thing that unlesse we be sanctified in this world we cannot be justified before God and yet do not looke to be sanctified before men And therefore search thy selfe oh man or woman I pray thee art thou brought to the hatred of sinne Or is it weakned in thee Doest thou labour to lead an holy life in the sight of men here Then thou art justified in the sight of God but if thou livest in sin and makest no conscience in thy waies but livest loosely never then looke to be justified in the sight of God It is a good observation that a learned man hath out of the eighth of the Romans of the golden chaine saith he There be foure Linkes of it two he hath in his owne hands and two he hath put out to us to lay hold on the two linkes that he hath in his hands are Predestination and Glorification the first and the last linkes and the two middle he hath left for us to lay hold on Vocation and Iustification and therefore doe thou oh man cast out thy hands and lay hold on these two linkes that thou mayst be called and justified that so thou maiest be glorified in the world to come This is comfortable that God hath left these two linkes for every man whereby hee may be drawne up to Heaven The third vse of faith is that which Paul speaketh of here Rom. 1. 17. The just man shall live by his faith so a man must not onely be justified by faith in the sight of God and sanctified in this world but he must live by his faith as Paul saith Thus I live yet not I now but Christ liveth in mee and in that I now live in the flesh I live by Faith in the Sonne of God who hath loved mee and gave Himselfe for mee A man may live the life of nature without faith hee may buy and sell and doe the workes of his calling hee may eate and drinke c. But he cannot live the life of grace without faith the greatest part of men care not to live in faith but they desire to die in faith They would die a comfortable death like Balaam that would desire to die the death of the righteous but care not to live so strict a life therefore if men doe not care to live in faith they cannot die in faith for this is the true use of faith to live by it so the prophet Habakuk saith the just shall live by his faith a man that hath lived by it hee shall die in faith also Heb. 11. 39. it is said all those dyed in Faith because as they had lived in faith so they died in faith too therefore if wee will die in faith wee must labour to live in faith and then
things The use is that if a man have Faith hee must labour to live by his Faith a number have saith and yet doe not labour to live in faith and therefore hast thou faith labour to live in faith all that thou doest doe in faith and all which thou sufferest suffer in faith The fourth use of faith in the life of a Christian is to die in Faith for as I have shewed you before a man can never looke to die thus except hee live by his faith for when a man hath lived by it here in this world then he is sure to die in faith and so be saved by it at the day of judgement therefore this is a good comfort for us that when all shall leave us when we shall part with our goods our friends and with this world then wee shall be saved by our faith when others shall desire the hils and mountaines to fall upon them then our faith will bee a cup of comfort for us Let a man have houses and lands goods and cattle silver and gold and plate and all the rich jewels that may bee when death comes all is gone hee must part from all and then what comfort can hee have of them when death seazes upon him and hell is readie to swallow him up But if a man have lived in faith and died in faith this will bee a comfort unto him that hee shall also bee saved by his faith that hee shall see the heavenly vision as Stephan saw heaven opened and Christ standing at the right hand of God I have shewed you before that if a man lye upon his death-bed and make his will hee giveth some of his goods to one and some to another and so leaveth himselfe nothing now if hee hath not faith to comfort him what a pittifull case is this man in hee is a miserable man and thrice miserable if hee hath not faith whatsoever the party is whether he be King or Lord. Now foure waies we must die in faith as wee may see in Heb. 11. 13. First they did acknowledge they were but strangers and pilgrimes and had but a little time to tarry here that heaven was their home so al the holy men have done before us David Psal 39. 12. For I am a stranger and sojourner as were all my fathers And so in the 1 Pet. 2. 11. hee exhorts Dearely beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And therefore seeing wee are strangers and pilgrimes here wee should bee contented to leave the world when God would have us it is a pittifull thing to see that men hang on the world as if they were borne to continne here for ever Secondly the holy people of God that died in faith did see the promises of God afarre off and did thankefully rejoyce in them it is a Metaphor taken from men when they bee at sea one goeth up the mast to see if hee can see the sea shore if hee can spy it it makes his heart leape in his belly even so when we lye on our death-beds if we can get upon the mast of faith and see the shore of heaven and happinesse this will make us to rejoyce So we see Stephan saw at the time of his death heaven opened and Christ standing at the right hand of God to helpe him and receive him And so also Iacob when he went to Syria when he tooke a stone and laid it at his head and slept in the open fields he saw a heavenly vision a ladder reared up to heaven and the Angels ascending and descending by it so this will be a great comfort to us when we lie on our death-beds and shall see such heavenly visions a ladder reared up to heaven where the Angels of God ascend and descend ready to receive our soules and to carry them up to heaven Gen. 2. Wee see the Cherubins were set to keepe paradise that a man should not come in there but now it is comfortable that they shall be ready to receive our soules and carry them to heaven Thirdly if we die in faith we must seeke for a heavenly country it makes us to let all goe and to seeke for heaven so we see the Theefe upon the crosse hanging in paines and torments he lets all goe and laboreth for the saving of his soule Lord saith hee remember me when thou commest into thy kingdome So likewise the Apostle Philip. 3. 8. saith I haue counted all things losse and doe judge them to be dung that I might winne Christ If a man should lie floating on the Sea ready to be drowned if one should cast out a planke to save him that man would bee ready to let all goe and to lay hold on the planke to save himselfe even so wee are all floating in the sea of this world and God hath as it were throwne a planke out unto us which are ready to bee drowned which is his Sonne Iesus Christ Therefore at the houre of death wee should be ready to let all goe and to lay hold on him Fourthly to die in faith we must seeke death in life and make a way through the dens of death to life put a hound upon a sent and although we see nothing yet the hound will follow the sent and even so put faith upon a sent of Christ although we see him not yet faith will follow and pursue till it come at Christ and so lay hold on him The uses are first that we labour above all things to get faith whatsoever it cost us seeing wee are justified before God and sanctified in this world we must live in faith and we must die in faith therefore above all things labor to get faith If a man goe to the market if he heare there is a commodity that hee can make some great advantage by hee will have it whatsoever it cost him so seeing wee heare there is such great advantage to bee made of faith let us labour above all things to get it whatsoever the price be or whatsoever it cost The second use is that seeing we have such use of our faith here in this life that wee nourish it by prayer and meditations and by all the good meanes If a man did hang out of an high Tower out of the top of it by a cord or threed and were like to fall into a pit of fire how afraide would that man be of every hand that should come to breake this threed or cord even so faith is the threed or cord wee hang by over the pit of hell how afraid then should we be of every hand or any thing that should breake the threed and cord of faith SERMON II. 1 TIM 1. 5. Now the end of the Commandement is love out of a pure heart and of a good conscience and of faith unfained HAving spoken of the utility of Faith and of the great use thereof
an Atheist is the most wicked creature that is because hee takes away God from us By the law of the land if a man bee condemned by twelve men hee must die the death but worthily may hee die that is not onely condemned of twelve men but of twelve thousand creatures If a man doubt there is a God let him step but one step out of this life and hee shall feele there is a God Chrysostome saith if thou doest not beleeve there is a God what doest thou O man in the house of God saith hee pay thine hire and get thee out of his house tread not on his ground feede not of his creatures but get thee another place Secondly seeing there is a God why doe a number of men live as if there were no God at all men cry out of the Atheists that say there is no God and thou saist there is a God and yet doest not serve and obey him here is the difference betwixt thee and him thou art an Atheist in practice and hee is an Atheist in judgement so although thou doest acknowledge in judgement there is a God yet in thy practice thou doest deny him The Apostle Paul saith Tit. 1. 16. They professe that they know God but by their workes they deny him being abhominable and disobedient and unto every good worke reprobate Thirdly seeing their is a God it is a sure thing that every man should looke after God and labour to serve and worship him to give him that glory which is due for he is the fountaine of all our comfort It was the condemnation of the world Rom. 1. when men knew there was a God yet did not worship and give him that glory which was due unto him so this is the condemnation of the world still that when men know there is a God they doe not worship him and give him that glory which is due If a man dwell in the Kings house and yet will not come at the kings Leetes to doe him service hee shall bee turned out of the kings house and service so if wee dwell here as in Gods house he being our Land-lord if wee doe not performe our service and duty to him giving him his due it were just with God to turne us out of his house and home Wee see the creatures obey God and doe that they were made for even those that have not that sense reason or knowledge that wee have being guided by the instinct of nature onely whereas wee having knowledge sense and faith doe not obey God and give him that honour that is his due but neglect and despise him from day to day It is a laudable custome among us that before wee beginne the harvest wee beginne in the Temple and that for two causes 1. To acknowledge the Soveraignty of God 2. That wee may shew wee desire to enjoy these blessings but with his love and leave Esai 38. 12. The life of man is compared to a Weavers Warpe which the beame windes up and so is filled which if they doe not fill it is found full of flawes bancks bracks and gaules when it is cut off so our life is the warpe and every day is as the beame to winde up somewhat of the life wee live Wherefore every day wee must bee doing somewhat to fill our warpe lest when wee bee cut off wee should not bee found filled but full of bracks gaules and flawes Now to helpe you this way wee have spent a great deale of time in the doctrine of faith and repentance which bee the fillings of our lives therefore let us not passe a day without renewing of repentance and faith Secondly wee beleeve that there is but one God as it is Deut. 4. 39. Vnderstand therefore and consider in thine heart that the Lord is God in heaven above and upon the earth beneath there is none other And 1 Cor. 8. 4. Wee know that an Idoll is nothing in the world and that there is no other God but one So 1 Tim. 2. 5. For there is one God and one Mediator between God and man the man Christ Iesus thus wee see there is but one God The heathen had a number of Gods the Romans had great Gods and little Gods the Grecians had heavenly Gods and earthly Gods Gods for the sea and Gods for the land but wee beleeve there is but one God Athanasius hath a pretty saying an instrument that hath many strings take many men to strike the strings and they have no order consent or sweet harmony betweene but take a man that hath cunning and skill to strike upon the strings then there appeares a sweet order consent and harmony so saith hee this world and the creatures bee as it were an instrument with a number of strings take men to strike upon the strings of the creatures then there is no order nor consent amongst them but let one God strike upon the strings of the creatures and then there is a sweet consent and agreement betweene them Now if a man should say why is there not more Gods than one This were a frivolous question we acknowledge divers persons and but one God in substance essence and power wee read 1 Ioh. 5. 7. There bee three that beare record in heaven the Father the Word and the holy Ghost and these three are one A good Divine doth thus illustrate it water is but one thing in nature and yet hath divers beings as it is in the fountaine as it runnes into the river as it is conveied home to the house in pipes payles or buckets so the three persons are one in nature and essence but it is in the Father as the Fountaine in Christ as the River in the holy Ghost as a pipe or a payle to convey and bring it into our hearts So it is in a diverse manner but all one in essence substance nature and power The uses are first seeing there is but one God wee must take heed wee make not many Gods that wee make not a God of our pleasures of our goods of our bellies or of our sinnes as the Apostle complaines Phil. 3. 19. Whose belly is their God and whose glory is their shame who minde earthly things I but some man may say is there any man so bad to make his pleasure his belly his sinnes and his goods his god I answer it may be proved by these two Evidences First whatsoever he loveth above God that he maketh his god but it is evident that many a man loveth his pleasures more than God or his goods or his belly or his sinnes and therefore hee maketh them his gods If a man should set a Childe betweene two men let them both call the childe and looke which the childe loveth unto him will the childe runne so let a man be set betweene God and his pleasures God and his mony God and his sinnes which now a man runnes unto that he loveth
a learned man saith there be two crucifiers There bee invisible and visible crucifiers the visible crucifiers are the Iewes the invisible are the people of all ages Wherefore seeing our sinnes have brought Christ to his death we should the more hate and detest them Augustine saith If a man should kill father or mother would we let him lie in our bosomes set him at our table let him be in our houses No we would hate abhorre and never abide him why man saith he thy sinnes have not killed thy father and thy mother only but thy Lord and Master one that hath done more for thee than all the world besides wherefore then wilt thou let sinne lye in thy bosome wilt thou nourish it and entertaine it still nay rather hate detest and spit at it Fourthly The end why Christ suffered was either generall to bring us home to God or particular to reconcile us to him and to abolish sinne The Generall end was to bring us to God that we might have communion and fellowship with him for all our happinesse consists in this bringing us to God and all our misery in this that we be strangers from him for by the reason of our sinnes we have no communion with him as Adam was cast out of Paradise so we be all cast from the presence of God and as he ranne away from Gods presence hid himselfe and could not abide it so we are all runne away from God we cannot abide his presence nor stand before God nor speake unto him but Christ hath suffered to this end to bring us unto him and hath appeased his anger so that now he doth looke after us and we may be bold to goe to him and speake to him in prayer Here we may observe three things First that we be strangers from God and dare not come into his presence but are abashed to stand before him or speake unto him before Christ hath carried and presented us to him As in Gen. 47. 2. when Iacob was come into Aegypt to see Ioseph he presented five of his brethren with his father Iacob to King Pharaoh because he was a stranger so seeing we be strangers from God who did not know us the true Ioseph doth present us unto him I but doth not God know us Doth he not know the creatures that he hath made This is a heavie thing that God should not know us To this I answer that sinne hath put upon us such a fearfull ugly face and so deformed that God doth not acknowledge us to be the creatures he made at first therefore the true Ioseph doth bring us to God and present us in his bloud saying O Father accept of them these be they for whose sake I was nine moneths in the dark wombe of the Virgin borne in a stable laid in a manger these be they for whose sakes I died that same cursed death on the crosse Father for my sake accept them and let my paines be their ease my shame their glory my death their life and my condemnation their absolution so that it is Christ that bringeth us home unto God which is the generall end of his sufferings In Ephes 2. 12. it is said Remember that at that time yee were without Christ being aliens from the common-wealth of Israel and strangers from the covenants of promise having no hope and without God in the world but now in Christ Iesus yee who sometimes were afarre off are made nigh to him by the blood of Christ so it is the great price that Christ hath paid for us that brings us into favour with God even his most precious blood Secondly herein we may see the marvellous love of Christ that hee would bring us home to God and into favour againe and that not with a word speaking but by dying and suffering for us it had beene a great love of Christ if he had but spoke for us although he had done no more but what a great love was this to suffer such great things that it cost him his life and blood hee was not at rest till he had wrought our redemption as Luk. 12. 15. saith he But I have a Baptisme to be baptized with and how am I straightned till it be accomplished And hee did it not by speaking for us but he did it by dying and suffering for us Exod 32. 32. saith Moses pleading for the people Yet now if thou wilt forgive their sinne thy mercy shall appeare But if not blot me I pray thee out of thy booke which thou hast written So saith Christ Father spare thy people or else wipe me out of the land of the liuing let my life goe for theirs spare them and take me Psal 40. 6 7. wee see that it is not the blood of calves and of goates and beasts that can redeeme us but Christ knew it must bee a more precious blood that must doe it and therefore doth hee offer his owne blood and saith take my life and my blood and let my people goe free Hence wee may see the marvelous love of Christ that hee did not redeeme us by speaking but by suffering and dying for us therefore seeing he loved us we should be content to love againe and to doe any thing that he requires of us Saint Andrew when he was charged of the Gentiles that he did not love their gods he made this answer Let me see if your gods can make mee such a heaven and earth and doe so much for me as my God hath done then I will love your gods but if they cannot then they are not to bee respected nor regarded so wee may say to our vile lusts and to our sinnes if ye can doe so much for me as Christ hath done then I will bestow my love upon you but if you cannot then you are not to be regarded nor respected He shall have my heart that hath done these great things for me Thirdly seeing Christ hath suffered to bring us to God wee must take heede we doe not defeate him of his labour which we doe if we hang still in our sinnes Deut. 24. 15. The Lord accounts the retaining and keeping of the labourers hire a great and grievous sinne even a crying sinne let us consider this that Christ hath laboured for us not for our meate nor money but to bring us to God to repentance and to heaven but if we hang still in our sinnes and doe not repent us of them nor bee brought home to God we defeate him and will not let him have for his labour what hee hath travelled for as it is said Esai 5. 31. Hee shall see of the travell of his soule and shall bee satisfied Christ hath travelled but to what end to bring us to God to Repentance to faith in Christ to make us conscionable in our courses this will satisfie him but if men be not brought home unto God if they doe not repent walke conscionably in
before him clothed with our sinnes this made him afraid Secondly He was afraid of death which was neere at hand Now he was not afraid of death as it was a dissolution of nature a separation of the soule from the body but as it was joyned with the curse of God But let us consider these two causes of his feare a little better and we shall finde good matter of instruction in them First he was afraid to stand before God in judgement clothed and apparelled with our sinnes this was a strange thing that he which was the Sonne of God and the brightnesse of the glory of God should now be afraid to stand before God Now if he were afraid how much more may we be to stand before God in judgement to come before him in prayer to appeare in his holy presence If the Sonne of God was afraid then much more may we Indeed if we have repented for our sinnes carried them over unto Christ and doe beleeve in him then we may boldly stand before God in judgement and come before him in prayer and approch into his holy presence when we may say as David doth Psalm 26. Prove me O Lord and trie my wayes but if we have not repented of our sins nor carried them unto the shoulders of Christ if we doe not beleeve in him then we have just cause to be afraid Gen. 3. When Adam had committed but one sinne he was afraid to come before God in judgement and therefore hid himselfe If Adam was so afraid when he had committed but one sinne how much more should we be to come before him having committed many great and grievous sinnes therefore howsoever we may carry away the matter closely and be quiet in our consciences for a time yet if God should but bring his judgements upon us or death so that we come to appeare before God then we shall quake and tremble as Dan. 5. we see Belshazzar did who whilest he was making himselfe merry drinking and abusing the holy vessels of God and the hand-writing did but appeare on the wall quaked exceedingly so that his countenance was changed his thoughts troubled the joynts of his loynes were loosed his knees smote one against another Even so howsoever the wicked may be at peace and quiet a little while yet if God set up a throne of judgement then they will quake and be afraid to come before him In the Revelation we may see how the brave fellowes and gallant lads of this world and the great captaines howsoever they could carry away the matter and be at quiet for a little time when God sets up a tribunall seat to judge them they runne into caves and dens and desire the hils and mountaines to fall upon them to hide them from the presence of God So howsoever we may be at quiet for a time if we have not repented for our sinnes If God come to judge us we shall quake and tremble and desire the hils and mountaines to fall upon us and to hide us from the presence of God Secondly Christ was afraid of death which was neere at hand So Heb. 5. 7. Christ is said in the dayes of his flesh when he had offered up prayers and supplications with strong crying and teares unto him that was able to save him from death It appeares he was afraid of death in that he prayed against it I but was Christ afraid of death we see that in the Revelation many of the Saints of God loved not their lives but did willingly embrace death And Act. 20. the Apostle Paul was not onely readie to bee bound for the name of God but to die for it And therefore wee see many of the people of God were not afraid of death how then was Christ afraid of it I answer that death may be considered two ways 1. As it is a dissolution of nature and a separation of the soule from the bodie 2. As it is joyned with the curse and wrath of God Now Christ was not afraid of death as it was a separation of the soule from the bodie but as it was joyned with the wrath and curse of God thus as it is a curse every man hath cause to be afraid of it but if it be joyned with the favour and love of God then we have no cause of feare Iohn 8. Christs threatens the Iewes that they should die in their sins Oh it is a fearful thing when men die in their sinnes under the wrath and curse of God unrepentant for them There is a great cause why such should be afraid of death a number of people there be that are contented to die and yet they are covetous persons vile livers swearers and drunkards but I tell thee if thou hast not repented for thy sinnes hast not caried them unto Christ and applied his righteousnesse unto thee thou hast great cause to be afraid of death Pull the sting out of the serpent and thou mayst put him into thy bosome but if thou let his sting alone be will sting thee So death hath a sting as 1 Cor. 15. 55. which is sinne therefore let this sting be taken away and then we have no cause to be afraid of death But Revel 20. 14. Death is said to goe before and Hell to follow after so that Hell is the tayle of Death and therefore wee have good cause to bee afraid thereof Bernard saith If thou hast put away all shame which appertaineth to so noble a a creature as thou art if thou feele no sorrow as carnall men doe not yet cast not away feare which is found in every beast Wee offer to load an Asse yet hee cares not for it though wee weary him out because he is an Asse but if thou wouldst thrust him into the fire or into a ditch he would avoid it as much as hee could for that hee loveth life and feareth death feare thou then and be not more insensible than a beast feare death feare judgement feare hell The second Affliction that wrought in Christ was heavinesse and sorrow and this not a common or an ordinary but a dreadfull sorrow Now what was the cause that Christ was thus sorrowfull I answer there were three causes of it First because he saw the face of God discomfortably to looke upon him which was wont to shine upon him with an amiable and loving countenance he that was wont to looke so sweetly upon him now to see him as an angry Iudge and not as a loving Father This was it that made him sorrowfull and heavie The Scribes and Pharisees looked upon him angerly yet he was never moved at it but when hee seeth Gods angry countenance towards him this did more touch him than all the bodily paines that hee felt for hee never complained of the spickes and nailes that were thrust into his hands and feet nor of his whipping or buffetting but when he saw Gods angry
extremitie as theirs was that we are readie to die presently yet because sentence is passed upon us for as the Apostle saith Rom. 8. The body is dead because of sinne let us though death hath not already taken the castle and tower of our hearts yet seeing hee is entered within the walls and suburbs of the citie let us I say therefore be carefull to feare God and to walke conscionably before him for we know not how soone death will take the tower and the castle of our hearts and then we must come to judgement This use Isaak made of this uncertaintie of life I am old saith hee and I know not the day of my death come and let my soule blesse thee before I die so because wee know not the time of our deaths how soone we must come to judgement therefore before we stirre or move a foot let us labour to repent us of our sinnes and convert and turne to God Thirdly Out of what affection he did it out of love to doe good to him for this is the nature of one that is truely converted to draw others to Christ So we see Iohn 1. 41. Andrew said to Simon We have found the Messias which is by interpretation the Christ And Iohn 4. 28. The woman of Samaria when she had beene talking with Christ goeth into the Citie and sayth to the men Come see a man which tould me all things that I ever did Is not this the Christ and so many came to be beleevers In nature we see all naturall things desire to make other things like themselves as fire doth desire to make all thigns that comes neere it fire so water and other living things when they be come to strength of nature then they beget things like unto themselves as a man to beget a man a beast a beast like to himselfe even so it is with a Christian he will labour to make others like to himselfe when he comes to his strength and ripenesse indeed in his weaknesse he doth not but when he commeth to his strength he labours to make others like to himselfe Secondly The confession of his sinne and the punishment due thereunto for first he doth not say thou art here justly to receive things worthy of that thou hast done but hee brings or takes in himselfe Wee are indeed righteously here for we receive the due reward of our deeds This is a note of a man truely converted to God to confesse his sinnes to shame himselfe and give glory to God So if men be converted to God they will not talke of other mens sinnes but they will inclose themselves with others and make confession of their owne sins also therefore when men cloake and hide their sinnes it is a shrewd signe that they are not soundly converted Secondly he confesses that all these punishments and judgements of God are justly upon them this is a good signe of a man that is truly converted to God to cleere the justice of God as the Church Micha 7. 9. I will beare the wrath of the Lord because I have sinned against him untill he pââd my cause c. So Ezek. 20 43. saith the Prophet speaking of sound conversion And there shall ye remember your wayes and your workes wherin ye have bin defiled and you shall loath your selves in your owne sight for all thâ evils which ye have committed So we must labour to cleere the justice of God in all our punishments that befall us therefore when men will wrangle and dispute with God and doe not labour to beare with patience the judgements of God that doe befall them it is a signe that such an one is not rightly converted unto God Thirdly His apologie and defence for Christ But this man saith he hath done nothing misse when every man was against him the Governour souldiers and Iewes this poore Theefe could not be silent This is a signe of true conversion when men can beare any thing concerning themselves with patience and silence but if it be against God and his honour they cannot beare it this affection was in Moses for it is said that hee was the meekest man on earth when things concerned himselfe but when the people committed idolatry hee brake the Calfe in peeces and stamped it and made them to drinke of it and he commanded every man to put his sword by his side and to kill his brother Which must teach us that every man in his owne quarrell must bee silent But when the cause concernes God then silence is dangerous and a very great sinne against God Fourthly The prayer that hee made was Lord remember mee when thou commest into thy kingdome The other theefe desires to have his body saved to have his paines asswaged and mitigated of which because hee was not eased hee railed on Christ but this Theefe did not desire to have his body saved or his paines mitigated or to have the nailes and spickes pulled out of his hands and feet but he was contented to suffer any paine he cares not what become of his body so his soule may be saved and he may come into Gods kingdome Which must teach us that when we come to die wee should not take care of our bodies but for our soules Lord remember my soule I beseech thee give mee the truth of thy faith give me patience let my body feele and suffer what it may yet let my soule be saved and bring it into thy kingdome and then no matter what become of my body any thing shall content me SERMON XXII LVKE 23. 39 40 41 42 43. And one of the evill doers which were hanged railed on him saying If thou bee the Christ save thy selfe and us But the other answering rebuked him saying Fearest thou not God seeing thou art in the same condemnation And we indeed righteously for wee receive the due reward of our deeds but this man hath done nothing amisse And he said Lord remember mee when thou commest into thy Kingdome And Jesus said unto him Verely I say unto thee To day shalt thou be with me in Paradise IN these words wee proposed two things to bee considered first the occasion of the speech secondly the speech it selfe the occasion of the speech was upon the conversion of the theefe at the time of his death Now in the conversion of the theefe wee consider three things first the party that was converted secondly the time when hee was converted thirdly the effects and fruits of his conversion from whence we then spake of many things we will not now repeate but come directly unto that which followes The fourth thing wee began to speake of was his prayer hee made unto Christ in that extremity wherein two things are to be considered 1. The ground of his prayer 2. The prayer it selfe The ground of his prayer is threefold first that hee was perswaded he had a kingdome prepared for him howsoever hee
ease that they never regard it Therefore it must bee every mans care seeing salvation is finished by Christ to apply and lay hold of it Thirdly seeing salvation and redemption is finished and perfected by Christ we may see what a hatefull and a detestable doctrine the doctrine of Poperie is for they say that every one may finish his redemption without Christ and merit something at the hand of God by his owne workes Notwithstanding all the paines that Christ suffered to redeeme man and so they make the worke of mans redemption of none effect nay the moderatest of them saith that salvation is begunne in Christ but they must finish and perfect it in themselves whereas the Scriptures doth attribute all to Christ onely as Heb. 7. 25. Wherefore he is able also to the uttermost to save them that come unto God by him seeing he ever liveth to make intercession for them and Heb. 10. 14. For with one offering hath he consecrated for ever them that are sanctified so then wee may see that Christ is a perfect Saviour But why then are we commanded to worke out our salvation with feare I answere Christ hath wrought salvation by himselfe alone but we must apply it Secondly the time when he said it is finished which is to be considered in two circumstances First when hee was ready to die and to part with this world then he said It is finished and never till then as if he should say all this while it hath beene a working and a doing and now by my death it is finished Foure thousand yeeres the World was in expectation of it all the Patriarkes and Prophets have looked for it and thirtie three yeeres hee himselfe upon earth was a working of it and never till now when he comes to die to the closing of his life did he crie out It is finished Thus wee may see what a deale of labour and paines it cost Christ to redeeme us He was foure thousand yeeres a preparing it and he was three and thirtie yeeres a working it which doth shew what a great worke the worke of mans redemption was God was but sixe daies a making the World but he was three and thirtie yeeres a long time of redeeming it Hence let us bee instructed that when wee have spent our dayes in Prayer in hearing of the Word reading of the Scriptures in meditation and in much labour and toyle If wee can stand before God with comfort and say at the last gaspe Lord I thanke thee my salvation and redemption is finished and perfected in Christ I have laid hold on him my salvation is sure then wee may have much comfort Therefore should we not thinke much though we spend all our life time in labor and paines if we can say at the last gaspe It is finished for all our paines then are well bestowed We see the Children of Israel wandred up and downe in the Wildernesse forty yeeres together sometimes in the day and sometimes in the night sometimes they wanted bread and sometimes water and they met with fierie Serpents by the way which did sting them yet they went on still till they came to the land of Canaan so wee should bee contented much more though wee live in much trouble and affliction and doe travell in the Wildernesse of this World twentie or fortie yeeres together till we be brought to the heavenly Canaan Secondly when he had encountred with our spirituall enemies with sinne the Divell Death Hell and damnation and had overcome them had made mans salvation and had finished it though all the world were in a conspiracie against him and hee had many combates with the Divell yet he overcame all and at the last gaspe crieth out It is finished Which must teach us that although all the men in the world should conspire against us and though wee endure many temptations of the Divel yet we should breake though all and apply Christ to our selves so Revel 2. Hee that over commeth shall not be hurt of the second death and Matth. 11. 12. Hitherto the kingdome of Heaven suffers violence and the violent take it by force So that none but violent people can have Heaven this is a Metaphor taken from Souldiers that seeke to enter in upon a Towne that though the enemie come and beate them downe upon their hands and knees yet they will up againe and never give over till they have gotten their purpose So such violent people onely take the kingdome of Heaven that though they bee cast downe upon their hands and knees by the temptations of the Divell yet they should get up againe and never give over till they have gotten the kingdome of Heaven Thirdly By what actions it was finished Now it hath not relation to that which went before the giving of him vineger to drinke but to the action immediately following and how was it finished In the death of Christ So there is the consummation and finishing of mans salvation and redemption according to the testimonie of the Scriptures Heb. 2. 14. Forsomuch then as the children were partakers of the flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Divell and that he might deliver all those who for feare of death were all their life time subject to bondage And againe the same Apostle Rom. 5. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Now although the Scriptures doe attribute mans salvation and redemption to the death of Christ yet we are not to exclude his life for hee was a working of it all his life time even from his very birth to his death So we see Philip. 2. 5. He tooke upon him the forme of a servant and was made in the likenesse of men and being found in fashion as a man he humbled himselfe and became obedient unto the death even the death of the crosse All his life long was a preparatory and a working of it And by his death it was accomplished and finished as a man filling of a cup first by a quart then by an halfe and so till the last drop come and make the cup runne over so Christ all his life time by little and little finished mans Redemption and by his death he did perfect it which was as the last drop for all the sufferings of Christ were for mans salvation And his death was that which did finish all The use is twofold First that seeing our Redemption and salvation is finished in the death of Christ we should be thankefull for it for it is a great mercy that God hath made us reasonable creatures and hath given us eyes to see withall hands to handle and feete to goe with but it is a greater mercy that God hath
God to despise you when you come to die therefore it is good to make God our friend whilest we be alive This is the counsell that Christ giveth us Luk. 16. 9. Make to your selves friends of the Mammon of unrighteousnesse the Fathers take it for the poore that wee should make friends of the poore But the meaning is that we should make God our friend in our life time that we may have a friend of him when we come to die therefore because every man must commend himselfe to God when he dies it is good to please him and to walke holily in all our courses that we may commend with boldnesse our soule to him at the last gaspe Secondly what it was bee commended into the hands of God His Spirit his body he left to Pilates mercy but all his care was for his soule therefore he commends that into the hands of God which may teach us two things first though our bodies dye yet our soules doe live all the Scriptures shew this Eccles. 12. 7. Then shall the dust returne to the earth as it was and the Spirit shall returne to God who gave it so Revel 6. 9. And when hee had opened the fifth seale I saw under the Altar the soules of them that were killed for the Word of God and for the Testimonie which they mainetained so also Heb. 12. 22. For yee are not come to the mount that might bee touched c. but yee are come to the mount Sion and to the city of the living God the celestiall Ierusalem and to an innumerable company of Angels and to the congregation and Church of the first borne whose names are written in heaven and to God the judge of all and to the spirits of just men made perfect So it is a plaine truth in Christianity that though our bodies dye our soules are immortall therefore seeing our soules never dye but shall live for ever how carefull ought we to be for them and to passe our time in holinesse and feare before God as they may live with God for ever in heaven Indeed if our soules might dye our care might bee the lesse but seeing they shall never dye it is a wondrous corruption amongst most to see how they cloath the body feed and physick that runne from market to market to make provision for it which yet must dye and their immortall soules they take no care for therefore one saith well O man of all thy parts take care of thy immortall part that which never dieth Secondly it teacheth us that seeing Christ commended his Spirit into the hands of God wee see what the especiall care of a Christian should bee not to care so much what become of his body so his soule may be saved Christ he left his body to Pilates mercy but he commended his soule into the hands of God so a Christians care must be especially that his soule may be saved that it may come safe into the hands of God what soever become of the body this was the care of the holy theefe Lord remember mee when thou commest into thy kingdome all his care was for the saving of his soule it being provided for hee cares not what become of his body we see when a mans house is on fire if he have a pretious jewell he will labour to save that though the rest perish so seeing the soule is the most pretious jewell whatsoever thy labour and paines be labour to lay up thy soule safe in the hands of God as Steven did when a storme of stones came about his eares hee bowed himselfe downe and said Lord Iesus receive my soule all his care was for the saving thereof that it might come safe into the hands of God as if he should say Lord receive my soule I care not what becommeth of my body so that thou save my soule all shall be well this will content me Thirdly the time when he commended his Spirit at the time of his death which was the very close of his life when he was ready to breathe out his last breath which may teach us that every man should make this his practise when hee comes to dye to bee sure to make a holy close of his life then it is a time to commend his soule to God Now there bee other times for a man to commend his soule to God as first in the time of danger and perill so David did when he was in perill of Saul Psalm 31. 5. saith he Lord into thy hands doe I commend my spirit because I have no body else to commend it to nor no body to trust it with in assurance of safety therefore Lord into thy hands I commend it likewise Psalm 10. 14. the poore committeth himselfe unto the Lord seeing no man regards him nor cares for him hee commends himselfe to the care of God so that the time of distresse and danger is a time to commend our soules to God There is also another time that wee should commend our soules to God and that is daily because our life is uncertaine therefore wee should every morning when we doe rise and every night when we goe to bed not knowing not what will befall us in the day commend our soules to God there bee a number of men in the world that bee greatly overtaken in this they never commend their soules into the hands of God if a nurse goe abroad and leave her childe and doe not commit it to the care of some body to keepe and to looke after it if the childe catch any hurt they will blame the nurse for it so if wee doe not commit our selves our wives and children to God in the morning and at night if any hurt befall them we may thanke our selves for it the blame lieth upon our selves 1 Sam. 18. 28. we see when David came into the host to his brethren they asked him this question with whom hast thou left those few sheepe So we should commend our temporall estate to the keeping of some body where it may be safe and if we should commend that to keeping much more must we commend oursoules to God Now as at these times wee should commit our soules to God yet more especially we must doe it when we come to dye because the devill will then bee busie and wee have a long journey to goe if a man were to passe into France and to carry all his goods with him that hee hath scraped together all his life time hee would looke into what ship hee did commit his goods and if hee had a rotten bottome hee would beware how he committed his goods to it so seeing we are to passe from earth to heaven a long journey we must take heed wee doe not commit our soules to a rotten bottome but bee carefull to lay them up into the hands of God that so they may remaine safe there Fourthly upon what ground he commends his soule into the
passed that heaven and earth could not reverse it therefore either we must die in our own persons or Christ must die for us he took our nature upon him died for us and so gave satisfaction to the justice of God In the Law we see when lots were cast for the Goats he that the lot fell on was killed and the other escaped so there were lots cast whether we should die or he it pleased God that the lot fell on Christ hee was killed and we escaped wherein we may see the infinite love of Christ that died to satisfie the justice of God that we might not die we reade 2 Sam. 10. 33. David cried out O my sonne Absalom my sonne my sonne Absalom would God I had died for thee O Absalom my sonne my sonne wherein he shewed the true affection of a father Now that which David desired for his sonne Christ hath performed for us and therefore when wee thinke of the death of Christ we may thinke of the infinite love of God to us If one should commit such a fault against the King that he should lose his head or his eye or some part of him how farre should a man goe to finde such a friend to take his punishment upon him and so free him But Christ doth more for us than this he hath not only lost an eye or an hand for us but hee died for us therefore as often as wee thinke of the death of Christ so often wee should thinke of the love of God The Centurion Luke 7. sent the Elders of the Iewes to Christ to tell him of one that loved their nation and builded them a Synagogue but Christ hath done more for us than to build a Synagogue for he hath loved us and wished away our sinnes in his bloud as Saint Iohn saith Revel 1. 5. And therefore as often as we thinke of the death of Christ so often let us thinke of the infinite love of Christ that he would die for us to satisfie the justice of God for sinne Secondly it was needfull that Christ should die that our sinnes might die in his death for he tooke all our sinnes upon him as Saint Peter saith Who in his owne body bare our sinnes upon the Crosse when he went to die on the crosse all our sinnes were bound unto him who carried them up with him unto the crosse that they might be crucified with him and die in his death this was another thing that made a necessity of the death of Christ therefore if we live in sinne what doe we but pull downe our sinnes from the crosse of Christ bring them to the fire rub and chafe them as it were put Aqua-vitae into the mouth of them that they may live againe Iosua 7. we read that Achan stole away a wedge of gold and a Babylonish garment of the spoile when Iericho was destroyed and that proved his owne destruction in the end so if wee steale our sinnes from the crosse of Christ notwithstanding Christ died that sin might die with him then these same stolne sinnes will be our destruction Thirdly it was needfull that Christ shold die to seale unto true beleevers the promises that God hath made in the Gospell God hath bequeathed life everlasting and Christ heaven and happinesse to those that repent and beleeve In the law there is nothing but death and destruction promised to those that did transgresse and breake it but in the new testament God hath promised to them that repent and beleeve life and salvation heaven and happinesse Therefore that these promises might be sealed and confirmed Christ must die for as long as the testator liveth the testament is of no force As it is Heb. 9. 16. For saith he the testament is confirmed when men be dead because it is of no force as long as he that made it is alive therefore that the promises of God might stand good unto us it pleased the sonne of God to die for us and to seale it with his blood all which is to sustaine and comfort us for although wee have nothing here but misery and trouble yet one day we shall bee put in possession of heaven and happinesse as a man that hath a patent or a sealed deed that hee shall have such lands and livings one day though hee have not any thing to help himselfe yet he wil comfort himselfe with that which is to come so though we be put in possession on these promises presently yet let us comfort our selves that one day they shall be verified unto us and although wee endure troubles and afflictions in this world yet we may bodly stand up and say Lord I thanke thee I have a sealed deed to shew that one day I shall enjoy the promises that thou hast made in the Gospell here we see for the comfort of a Christian it was needfull for Christ to die and to seale with his blood the promises that are made in the Gospell Secondly the time when he died when he had finished the worke of mans redemption and done the worke hee came for a long time did he hang on the crosse in paines and torments yet he dyed not till hee had done the worke hee came for which must teach us that wee should bee willing to die when we have done our worke when wee have repented of our sinnes and made Christ sure to us then we should be willing to die and never till then so it is said of David Act. 13. 36. After he had served his generation by the counsell of God he fell on sleepe and was laid unto his fathers and saw corruption so the Lord said to Moses Numb 31. 2. Avenge the children of Israel of the Midianites and afterwards shalt thou be gathered unto thy people in like manner we must doe the will of God and fulfill the worke he sent us to doe and then we shall be willing to dye and never till then If a master should send his servant beyond sea to deale for him in his businesse if hee come home and doe the halfe onely and leave the other halfe undone hee must looke for a cold welcome home so God hath sent us into this world to doe his businesse whereof if we doe but the halfe leaving the rest undone we may looke for a cold welcome when wee come to dye 1 King 19. 4. we read that Elias laid him downe under a Iuniper tree and desired that he might die saying it is enough O Lord take away my life for I am no better than my fathers at which time an Angell came unto him and said Vp Elias eate and drinke for thy journey is too great for thee so many times a Christian may have a desire to dye when troubles and griefes are upon him but the Spirit of God comes unto him and bids him arise for God hath another service for him to doe We see Christ was not willing to dye
till he had done the worke of God which he came for and what was that the worke of mans salvation and redemption Christ if he had pleased he might have dyed at the very instant as soone as hee was on the crosse but hee would not because hee had not done that hee came for which may teach us the time when we should be willing to dye and that is when we have finished and perfected the worke of our salvation and redemption and have made that sure when we have repented of our sinnes and laid fast hold on Christ then we should be willing to die and never till then we see a number of men are contented to creepe out of the world but if they have not first finished their salvation and made that sure to themselves and repented of their sinnes they can have no comfort for it is a fearefull thing for a man to dye in his sinnes as our Saviour threatens the Iewes Ye shall dye in your sinnes O it is a fearefull and lamentable thing when men doe thus dye as wee heard in the forenoone out of Matth. 12. 41. that the men of Nineve shall rise up in judgement to condemne the Iewes because they repented at the preaching of Ionas when as the Iewes did not repent at the preaching of Christ for if we doe not profit by the preaching of the word and by the good meanes amongst us even dead men that have lyen rotting in their graves an hundred yeeres together shall rise up in judgement against us and condemne us therefore it is a fearefull thing for a man to dye in his sinnes old Simeon had a desire to live till he had seene Christ and when he had seene him and embraced him in his armes then he saith Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation so wee should have a desire to live till wee had seene Christ and made heaven and happinesse sure to our selves and then when we have seene Christ by the eyes of our faith and embraced him we may bee willing to dye and to say as old Simeon said now Lord let thy servant depart in peace Thirdly The manner of his death which may bee considered two wayes 1. That it was a violent death 2. That he dyed willingly First that it was a violent death hee dyed not an easie death but a very painefull one now there be divers reasons why Christ dyed such a painefull death which I have handled before and therefore will repeat in this place onely the heads thereby to imprint them the better into your mindes First To teach us that it was not an easy matter to redeeme man for Christ must therefore dye not an easie but a violent a painefull death to redeeme us therefore Saint Ierome saith well that a man of all wounds will take heed of such as one as will aske much adoe to heale therefore seeing sin makes such a wound that Christ must dye to heale it and that such a violent and painefull death wee should bee carefull to decline it Secondly To shew the desert of our sinnes for when we come to dye wee deserve to dye the violentest and painefullest death that may bee wee doe not deserve to dye in our beds but on the crosse not amongst our friends but amongst our enemies therfore looke what death soever we dye on the most painefull and most grievous yet we may say as the Theefe said We suffer things worthy of that we have done we deserve all the extremities in death that may be Thirdly Christ dyed such a painefull death to purchase a more easie death for us hee dyed on the crosse that wee might dye in our beds amongst his enemies that we might dye amongst our friends with all extremity and paine that we might have ease and comfort in our deaths therefore looke what ease and comfort we finde in our deaths it is purchased to us by the painefull death of Christ for there was a deadly cup of poison of Gods wrath put into our hands to drinke and Christ hath taken all the malignity and sowrenesse out of it and hath given us the sweet Fourthly To sanctifie all kinds of deaths to his dying members for if any one should have dyed an easie death then we might have thought that hee onely had beene the holy man that died such a death but Christ dyed a painefull death to sanctifie all kinds of deaths to his dying members so that let the death be what it will be if one dye in Gods favour and in the pardon of his sinnes hee is a blessed and happy man as Heb. 11. it is said All these dyed in faith they dyed not all in their beds some were stoned some sawne asunder yet because they dyed all in faith they were all happy men so let us looke to our conscience and to our cause and then let the death be what it will be we are happy men the heathen men could say we would not dye on sea nor suddainely nor of such or such a disease but thou that art a Christian let thy death bee what it will if thou dye in the favour of God penitent for thy sinnes thou art a blessed and an happy man it is reported of the beasts of the wildernesse that they are afraid to drinke of the waters because they have poyson in them till the Vnicorne come and wash his horne in it so men were afraid to drinke of the bitter waters of death till this same true Vnicorne Christ Iesus had washed his blessed body in this same painefull death And these be the chiefe reasons why Christ dyed such a painefull death Secondly he died willingly for he did not only dye but it was also willingly as is shewed by two actions First in that hee bowed downe his head and then gave up the ghost Men when they dye doe first give up the ghost and then they bow downe their heads But Christ quite contrary hee first bowed downe his head even ready to meete with his death and then he gave up the ghost so it was a voluntary death that Christ died Secondly in that he cryed with a loud voyce When men dye they languish by little and little their speech failes them they rattle in the throate and so weakenesse comes upon them by little and little till their breath be quite gone But Christ at his death cryed with a loud voice so that nothing of his strength was abated to shew hee dyed voluntarily and willingly as Iohn 10. 17 18. I lay downe my life that I might take it up againe No man taketh it from me But why did Christ dye a voluntary death That it might be the more gratefull and acceptable to God For actions that be done in obedience to God and voluntarily are gratefull acceptable and more pretious than those we doe nill we will we against our mindes
was the golden Key that did open heaven to all true beleevers our sins did shut up heaven but the death of Christ is as a Key to open heaven therfore blessed be God for the death of Christ because he hath made heaven open to us Act. 7. 56. Steven before his death saw heaven open and Christ standing at his right hand ready to receive him So it is a sweet comfort to a Christian when he comes to die that hee seeth heaven open and Christ standing at Gods right hand ready to receive him If a man should come to a Kings Palace and finde all the doores shut and locked up fast and a friend should come and put into his hands a key that hee might goe from chamber to chamber till hee came to the Kings Presence this would be a great comfort So the death of Christ is as a golden key to open heaven to us that wee may come into the Presence-chamber of God therefore blessed be God for the death of Christ Secondly it was to shew that the Ceremoniall Law was abrogated by the death of Christ The Priests must not offer any more sacrifices for now all the ceremonies had an end and by his death is cancelled the hand-writing that was against us as it is Ephes. 2. 14 15. He is our peace who hath made both one and hath broken downe the middle wall of Partition betweene us Having abolished in his flesh the enmity even the Law of Commandements contained in ordinances for to make in himselfe of twaine one new man so making peace therefore who ever shall bring in againe any of the Leviticall ceremonies either in whole or in part he doth set up the veile that Christ hath taken downe Act. 15. 28. the Apostle saith It seemeth good to the Holy Ghost and us to lay no other burthen upon you than that which is necessary therefore it is a dangerous thing to bring in the Leviticall ceremonies againe Saint Ierome saith well Thou sayest that it is not a dangerous thing to bring in the Leviticall ceremonies but I tell thee and proclaime against thee that that man which shall bring in these ceremonies hee casteth himselfe head-long into the pit of hell The Schoole-men doe distinguish the Ceremonies into three times First as Thomas Aquinas saith there was a time when the ceremonies were profitable and that was before Christ because they were commanded of God Secondly after Christs death they were dead but not deadly till the Gospell was planted And then lastly they were both dead and deadly and therefore it is a dangerous thing to bring in these ceremonies againe in whole or in part Thirdly to shew that by that he had cancelled or torne downe the veile of our sinnes that made a separation betweene God and us that wee could not see the face of God as Esay 59. 2. But your iniquities have made a separation beâ weene you and your God and your sinnes have hid his face from you that he will not heare Now they are taken downe and he hath hanged up another veile in the roome thereof that though our sinnes have hid Gods face from us yet in the death of Christ they are taken downe he having hanged up another veile in place of the other to looke thorow and behold us the veile of his flesh as Saint Paul saith Hebr. 10. 20. for when God looked on us he looked thorow the veile of Christs flesh or else if he had looked upon us in our selves there is such a deale of sinne and corruption that it would have made God to abhorre us and to that end Christ with the veile of his flesh hath covered all our sinnes as the Prophet David speakes Psal 85. 2. Thou hast forgiven the iniquities of thy people and covered all their sinnes The fourth Reason was to shew that the veile of ignorance was taken away in the Law for the Law was covered with a veile which was the reason why Mâses face was covered with a veile as Saint Paul saith 2 Cor. 3. 13. but by the death of Christ this veile is taken away in the preaching of the Gospell And therefore seeing this veile is taken away if men remaine ignorant how will they answer it at the day of judgement The Papists hang up another veile and what is that but the veile of an unknowne tongue they reade the Scriptures to the people in a tongue they doe not understand and so set up the veile againe that Christ hath taken downe therefore let them looke how they will answer this to Christ at the day of Iudgement The second thing is the rending of the stones how the stones did cleave asunder at the death of Christ which hammers and other instruments could not cleave therefore we may see what stupiditie and hardnesse of heart there is in us that the stones did cleave and the earth quake at the death of Christ and yet we are never moved nor stirred at it therefore let us pray to God that the death of Christ may bee powerfull to move and to stirre up our hearts Thirdly The graves were opened and the bodies of the Saints which slept arose and went into the holy Citie and appeared to many even men that had been dead along time that were dissolved to dust and ashes by the power of Christs death the graves did open and they did rise againe to shew us that all the Saints one day shall rise by the power of Christs death the graves shall open Death cannot keepe them downe but they shall rise againe which is an excellent comfort to a man in misery all that the world can doe is to take away life which when it is gone they turne to dust and ashes yet a time will come when the Saints shall be raised to joy and glory the graves shall be opened by the power of Christs death for as Ionas was three dayes and three nights in the Whales belly and then was cast upon the drie land when the Lord spake unto the Whale so Christ will speake to the earth to the sea and to the beasts that have devoured men and they shall give up their dead and as the graves did open by the power of the death of Christ so all the people of God at the time that God hath appointed shall have their graves opened by his power and death and their bodies shall rise by the power of Christs resurrection to everlasting happinesse and glory The next thing is The effects and fruits of Christs death whereof because I have spoken often heretofore I may bee the shorter in it at this time The first is that Christs death doth free us from eternall death Iohn 3. God so loved the world that he gave his only begotten Sonne to die for us that whosoever beleeved in him should not perish but have everlasting life So also Iohn 5. 24. Verily verily I say unto you
Church by hiding of them The Papists demand of us where our Church was before Luthers dayes To this I answer the Lord did hide them in the wildernesse all the time of the rage of Antichrist Saint Hilarie saith Yee doe not well to love the wals of the Church and to make such accompt of the Temple know yee not that Antichrist shall fit in the Temple of God boasting himselfe as if he were God therefore saith hee looke not for the true Church of God in the Temples but looke for it in mines caves and secret places The third meanes whereby Christ defends his Church is Miraculously and wonderously so the Lord delivered the Church out of Egypt from Pharoah and so likewise The three children out of the Firie fornace and Daniel out of the Lions den and Peter out of Prison when hee should have beene brought out the next day to execution Yea the Lord doth not onely defend his Church wonderfully but also gratiously as 1 Sam. 13. 26. it was told to Saul that David was in the wildernesse of Maon presently Saul and his men followed him and Saul with his men were on the one side of the mountaine and David with his men were on the other side but there came a messenger to Saul saying Haste thee and come for the Philistines have invaded the land so David was delivered gratiously though it were not miraculous and wonderfull but by a rumour and report onely heere wee see though the Lord doe not deliver us miraculously and wonderfully yet hee doth gratiously in making our greatest and chiefest enemies friendly unto us and so gives us peace The fourth meanes whereby Christ doth defend and protect the Church is By giving them invincible courage to endure all that the world shall put upon them so although they bee slaine at the foote of the Lambe and the blood come downe at their heeles yet they goe away with a glorious conquest So Paul Rom. 8. saith For thy sake are wee killed all the day long we are counted as sheepe for the slaughter neverthelesse in all these things wee are more than conquerours through him that hath loved us for through their Christian courage they carry away the conquest Revelation 12. 11. it is said But they overcame him by the blood of the Lambe and by the Word of their testimony and they loved not their lives to the death Cyprian saith well God would let the world see that though Christians be slaine and trodden under foot for the Gospell and for the testimony of the truth yet they cannot overcome them because they bee not affraid to dye in the cause of Christ for as Christ by dying overcame death so all his members must overcome by dying Augustine makes this question whether the Tyrant doth overcome or the Christian in the eye of sense and reason one would thinke that the Tyrant hath the better because hee takes away life and blood but it is the Christian that doth overcome because the Tyrant aimes doth not somuch at the life or blood but he labours to take away God Christ the hope of heaven and to destroy Faith and Religion but the Tyrant though hee take away liberty or blood or life yet he cannot take away God nor Christ nor the hope of heaven nor the pardon of their sinnes from them therefore a Christian is the conquerour hee hath the better As wee see in nature a man comes to kill a serpent hee strikes at the serpent the serpent labours to fence his head because his life lyes in his head hee will take a wound any where before hee will take it there now as long as the serpent fences his head and keepes his life hee hath the better because the man fought to take away his life and yet he keepes it so when a Tyrant labors to take away Christ God and faith from a Christian yet as long as hee can keepe Christ and his graces it is sufficient because hee is the head and life lyes in him though hee bee wounded in his name or in his goods or his life taken from him yet a Christian hath the better I will further shew it you in an example of Scripture wee see that the Divell was as it were let loose on Iob hee tooke away his children and his goods and hee left him nothing but the stench of his teeth yet Iob had the better because the divell did labour to take away his faith and comfort in God which he could not and therefore seeing Iob did keepe this God sets the crowne on his head and hee goes away the conquerour so though sicknesse take away a mans health and usurers his money and theeves his goods and tyrants his life and blood yet as long as a man keepes God Christ his faith and hope of heaven he hath the better The fifth meanes is By destroying and confounding all their enemies for although it pleased God to use them for the chastening of his children yet at last hee will destroy them a father useth a rod to chasten his sonne for his amendment yet at last hee will destroy the rod so wee see Exod. 5. what grievous taskes were laid on the children of Israel by Pharoah to make them willing to depart the land the Lord was faine to doe as men doe by bees to smoke them out to make them leave their hives so the Lord did smoke them out of the place and at last Pharaoh the rod it selfe was drowned in the red sea so Dan. 8. wee see the Little horne which was the King of Macedonia hee did overcome for a time and tread under the people of God yet at last his horne was broken so also Revelation 12. The Beast that had seven heads and ten hornes that did labour to devoure the woman hee also shall goe to destruction and therefore let not Christians be discouraged and dismaied though they see the Church hath great enemies for God will defend and protect them against all their enemies if they walke worthy of the Gospell and labour to please God in all their courses these bee the foure actions whereby Christ doth rule and governe the Church which for your memories sake I will briefly recapitulate unto you First that hee doth draw and pull them out of the condemned multitude of the world and bring them to an estate of grace secondly hee doth guide and governe them by his Word and Spirit Thirdly he doth exercise them with divers temptations and trials Lastly hee doth protect and defend them against all their enemies The Vses wee are to make of Christs sitting at the right hand of God are first that seeing Christ sits in the highest place next to God therefore wee must labour to submit our selves unto him sinke downe at the feet of Christ and bee contented to bee ruled and guided by him but they that are ruled by their owne lusts and sinnes they doe as it were pull downe Christ
say they If the same bodies rise then they rise with a number of needlesse parts for what shall a man need teeth seeing they shall eate no meate and what shall they need a stomacke seeing there is no concoction or digestion and what shall a man need bowels seeing there is no redundance to fill them Augustine shall answer this saith he concerning the teeth they bee needfull for a man hath two uses of them they serve to eate with and they are to helpe our speech therefore though we have no need of teeth in regard of eating yet we shall have need of them to speake with for in Heaven we shall praise God and sing the song of Moses and of the Lambe so then all our teeth are needfull Now for the other parts of the body they are saith hee for sight and comelinesse for though there be no need of the stomacke to concoct or of bowels because there is no redundance yet these shall bee as ornaments to the body to adorne and beautifie it for even in this life there are some things which a man hath that are not needfull as a mans beard it is not a needfull thing for a man might live without it hee might speake without it yet nature hath given us it for an ornament and comelinesse So likewise a woman shee hath breasts necessarily for to nourish and feede her child therewithall but why a man should have the like that seeing he hath no use or need of them we see no other reason but they are for an ornament and to beautifie the body In like manner though we shall not neede after this life a stomacke to concoct nor bowels to receive and disperse yet they shall bee for ornament to our bodies Thirdly say they the same bodies doe not rise because they be heavy and ponderous bodies for how shall heavie and ponderous bodies stay above the Clouds in the pure Heaven which is more pure and thin than the Ayre To this I answer that if a man may fill a great vessell of lead and make it swim above water by drawing the Ayre into it why then may not God draw his Spirit into us and fill us therewith so making our heavie bodies abide above the Clouds as well as a man can make a vessell of lead to swimme above the water Secondly I answer that every thing abides in his owne proper place at Gods appointment As the Clouds which are heavie and full of wet would fall downe to the ground if God had not appointed the Ayre to bee the proper place for them so likewise the water would bee above the land but that the Sea is the place that God hath appointed for the water so it is Gods assignement that makes the proper place of a thing And therefore because Heaven is the proper place of a glorified body as the Earth of a mortall body therefore I say our bodies shall remaine here till the day of judgement in this Earth and then when our bodies are made glorified bodies they shall abide in the Heavens As Psal 115. 16. David saith The Heavens even the Heavens are the Lords but He hath given the Earth to the Sonnes of Men so then the proper place of our mortall bodies is the Earth but when our bodies are glorified then they shall be as naturally in Heaven and live and abide there as they doe now on the Earth The uses are three First seeing wee shall rise with the same bodies therefore wee must be carefull to keepe them well that they may bee pure and unspotted without sinne It is Pauls conclusion 1 Cor. 6. 18. Flie fornication every sinne that a man doth is without the body but hee that commits fornication sinneth against the body so because we shall rise againe let us flie every sin and corruption and keepe our bodies unspotted that so wee may bee presented pure and holy before him at that day for what a shame will it be to stand before God in judgement when wee have wronged God by our sinnes grieved and offended him and when our heavenly Iudge shall say unto us Are not these the eyes that yee have let in lust with and looked after vanitie Are not these the tongues that yee have told so many lies with Are not these the mouthes that yee have sworne and blasphemed my Name with Are not these the hands yee have wrought wickednesse with Are not these the feete that have carried you to sinne and vanitie to places of disorder and then how shall wee be able to answer the Lord Therefore beloved how carefull should we be to live well to keepe our bodies unspotted that wee may have comfortat that day We see 2 Chron. 36. 8. when Iehoiakim was dead there was found the characters markes and prints of his âorcery howsoever he could beare it out because he was a King and smother up the matter and keepe it close yet when hee was dead there was the markes and prints of his forcery found on his body so howsoever sinners may hide their sins and beare them out while they live yet when they be dead there shall be found the markes and prints and Characters of their foule sinnes that they have committed therefore let us keepe our bodies pure and unspotted that wee may have comfort at that day Secondly seeing the same bodies which wee lay downe shall rise againe therefore we should depose and lay them downe well at the day of death and make a holy close of our lives to die in Faith and Repentance that so we may goe to God If a man put off his garment and meanes to put it on againe he will not rend it off his backe and teare it but will put it off tenderly and lay it up safe that so it may doe him service againe and grace him before his friends so seeing our bodies are as garments for our soules when we put them off let us labor to depose and lay them downe well at the day of death to die in Faith and Repentance that our bodies may grace us and do us credit at the day of judgement before God To this purpose 2 Pet. 1. 14. saith Saint Peter I thinke it meete as long as I am in this Tabernacle to stir you up by putting you in minde seeing I know that the time is at hand that I must lay downe this my Tabernacle even as our Lord Iesus Christ hath shewed me so also S. Paul 2 Cor. 5. saith for we know that if this earthly house of our Tabernacle be dissolved we have a building given us of God c. There is great difference betweene a souldier destroying of an house and one that dissolves a house he that destroyes an house will pull downe the timber and stones and careth not where he flings them nor what becommeth of them because he doth not purpose to use them againe But a man that dissolves an
therefore let every man so attend to the things of this life as that he may labor for everlasting life which is the blessing of all blessings I but is everlasting life so great a blessing seeing the wicked shall bee raised to everlasting life I answer that the wicked shall bee raised up to everlasting life which life shall bee a continuall death to them for looke in what extremitie any man is in when hee is a dying grieving and groaning as though his Spirit were departing in the like extremitie shall all the wicked bee in dying and never dye breathing out their last breath and yet never breathing it out If a man for an offence should be adjudged to lye in such a hot furnace as was prepared for the three Children by Nebuchadnezzar but two yeeres hee would thinke he were better die a thousand deaths than to lye in such extremitie But what is temporarie fire to Hell fire It is nothing comparable to it what is the wrath of man to the wrath of God nothing there is no death to the death of the wicked and no torment like the torment of Hell for their death is continuall If a man were put to his choyce no doubt hee would die a thousand deaths temporary before hee would dye that death For though the deaths of mens devising bee terrible yet they are nothing compared to the death and punishments that God can devise for the wicked And yet wee see how men labor to avoid to flie temporarie death they will runne ride take physicke endure any paines to shunne it which is but a flea biting as it were if compared which eternall death and never feare never labor to shun this latter which is the most wofull of all other We see how afraid men bee of the plague so as they will labour by all meanes to avoide it which yet brings but temporarie death how much more afraid should wee bee of sinne because that is the cause of eternall death Here wee see the madnesse of the world which labours to avoid temporarie death and yet will not strive to avoid sinne which brings eternall But let us pray to God to avoid sinne that so wee may avoid eternall death for the wicked shall rise no to live eternally but to dye eternally nay their life shall bee worse than death if any thing can be worse but it is otherwise with the people of God they shall rise to everlasting life for hee bestowes that of none but his people and Church Now here wee are to consider two things 1. What it is that God doth promise 2. The Continuance of it First hee promiseth to his People Life now Life is two-fold 1. Naturall 2. Spirituall First the Naturall life is upheld by the use of meate drinke and physicke wherein both the good and bad have their part for this is proper to both but that is not the life that our christian faith here speakes of For to speake exactly it is but the way to life whereof Christ speakes Matth. 5. 25. Agree with thy adversarie quickly whilest thou art in the way with him c. where Christ shewes that this life is but the way to everlasting life Therefore it must bee every mans wisedome to passe this life so here as that hee may make it the way to everlasting life Now our spirituall life is upheld by having Communion with God for as the soule is the life of the body so God is the life of the soule because as the body cannot have life but by Communion with the soule so the soule cannot live unlesse it have Communion with God Which life is spoken of Psal 16. 11. Thou wilt shew mee the path of life in thy presence is the fulnesse of joy at thy right hand are pleasures for evermore And Iohn 5. 40. Christ sayes But yee will not come unto mee that ye may have life And this is the life which Christ promiseth here for it is nothing to live the life of nature to eate drinke and sleepe which doth but nourish the body and never looke to the life of grace but the speciall care of a Christian must bee for that a number of men thinke if they can live the life of nature they care not for living the spirituall life for faith or repentance or to live holily here the speciall thing I say which we should looke to is to live hereafter We finde Gen. 17. 18. Abraham saith unto God Oh that Ismael might live in thy sight so this should bee the request wee should make to God Oh that I may live the life of the Spirit indeed I live a naturall life but I desire to live the life of grace so David Psal 119. 175. saith Let my soule live and it shall praise thee my body liveth and I goe up and down with it but let my soule live and then I shall praise thee which is the blessing of all blessings to have Communion with God to draw neere to him and bee acquainted with him by prayer repentance and amendment of life Now there are two degrees of spirituall life 1. The Life of Grace 2. The Life of Glorie First in that the soule hath Communion with God by faith which Communion is many times darkened and eclipsed by sinne when yet in the interim it hath many a glimpse of it as the Sunne being under a cloude is kept from our sight that we cannot see it untill it breakes out so it is our sinnes which hinders this sweet Communion that is betweene God and the soule As it is with the light and the eye as long as the eye is well it dare boldly looke on the light but if it catch a blow or an hurt it must have somewhat to hang before it because the light offends it So it is between God and the soule as long as it stands in good termes with God so long it dare with boldnesse come unto God but if once it catch a blow have a hurt and a wound it is afraid to come before God This is the life of Grace Now the Life of Glorie is to live in the blessed presence of God in the Kingdome of Heaven where the sweet face of God shall shine on us and where wee shall have the Company of the Angells and Holy Spirits But this is the order First wee must live the life of grace and then the life of Glorie and therefore every man must acquaint himselfe with God by Prayer and in repenting for his sinnes that so we may looke to have Communion with him in the life to come but if we doe not acquaint our selves to prayer and in the use of holy meanes then we are as strangers to him and must not looke to have Communion with him in the life of Glorie But to inlarge my selfe further in the point of Eternall Life let us consider of it a little more
a Taske Heretofore I have shewed you that under two conditions only the Lord hath promised Life and Salvation Repentance and Faith which two conditions are the lowest rate he hath set life at Having therefore spent much time in the Doctrine of Repentance our course now is to speake of the Doctrine of Faith for howsoever it be that Repentance is a necessary Grace without which we cannot be saved yet notwithstanding all the Repentance in the world cannot save us although wee should weepe our eyes out unlesse wee have Faith some thinke that if they repent and mourne for their sinnes onely they shall be saved but the truth is we cannot be saved without Faith For First though Repentance may drive a man to seeke to be saved as the aking and pricking of a sore may drive a man to the Physitian or Chirurgion so sorrow and griefe may drive us to seeke to Christ there to shew our wounds but if we stay there and apply not the remedies we have no helpe for it is not Repentance that doth save us but the blood of Christ As it is 1 Iohn 1. 7. where he sheweth that The blood of Christ cleanseth us from all our sinnes and Câloss 1. 14. In Him we have Redemption through his blood that is the forgivenesse of sins Therefore when the Lord Zechar. 12. 10. promiseth to powre upon the house of David and upon the inhabitants of Ierusalem the Spirit of grace and compassion that they should mourn for their sins In the next Chapter he promiseth that He would open unto them a fountaine for sin and uncleannesse to wit the blood of Christ and therefore besides a fountaine of our teares for sinne there must bee a fountaine of the blood of Christ to wash and cleanse us from our sinnes not Repentance onely but there withall Faith also Secondly because it is said without Faith we cannot please God Heb. 11. 6. therefore Repentance without Faith sufficeth not for Faith in Christ is that which makes a man acceptable before God for which cause in the matters of Faith nothing contents a Christian but Christ only in which case the Apostle flings away all accounting all but dirt and dung in regard of Christ Phil. 3. 8. Therefore though a man be sorry for his sins yet he hath need of Faith also to beleeve the promises and pardon of them As when a Rebell flies into another land where he is taken and sent home in a ship in which case the ship which brings him home can doe no more but there must bee some meanes besides to bring him in favour with the king to have a pardon So when we rebell against God by sinning we runne away from him Repentance is the ship to bring us home againe which can doe no more therefore there must be another means to reconcile us which is Faith in the Sonne of God Thirdly our Repentance is unperfect and therefore must be grounded on some perfect thing as the Schoolemen say Every unperfect thing must be grounded on something that is perfect So our Repentance being unperfect must be grounded on Christ apprehended by Faith one of them will not serve As a bird which hath two wings to flie with take away one of them well may the bird flutter and beat upon the ground but shee cannot flie So Faith and Repentance are the two wings of a Christian whereof take away one and they fall to the ground Now in the Doctrine of Faith divers things are to be observed 1. What the use of Faith is in the life of a Christian 2. How many kindes of Faith there be 3. The nature of true Faith 4. The Degrees of Faith 5. The effects and fruits of Faith 6. The extention and right object of Faith The first is the use of Faith in the life of a Christian for who will take care for a thing till hee knowes the use of it If a man tell us that such a herbe or such a stone is good the next question is but to what use serves it what is it good for So when wee heare of Faith this question may arise to what Vse serves my Faith For when men know the use of it this makes them seeke for it Now there bee foure uses of Faith in the life of a Christian too many know one use to make of their faith and that is to sweare by it but God hath not given us our faith to sweare by it but to other uses 1. To justifie us in the sight of God 2. To sanctifie us in this world 3. To live by it 4. To dye in Faith that when our friends and the world leave us then our faith may uphold us The first use of faith is that it doth justifie us in the sight of God for if we be detected by sinne and found infinitly guilty we have a discharge by faith for if the divell accuse us or our conscience condemne us then faith that acquitteth us and justifieth us in Gods sight as Rom. 3. 28. There may bee many graces but none of them can justifie us but faith only for Love is a work of the Law and so is Patience and many other graces but faith it is that justifieth us Rom. 3. 28. Therefore saith he wee conclude that a man is not justified by the workes of the Law but by faith onely Rom. 5. 1. Therefore being justified by faith wee haue peace with God through our Lord Iesus Christ and Galatians 1. 15. saith hee We which are Iewes by nature and not sinners of the Gentiles knowing that a man is not justified by the workes of the Law but by the faith of Iesus Christ and that for two reasons First because it lets all goe in the matters of salvation and brings Christ as the full price of our redemption to the Father for when the divell doth accuse us and we are found guilty and condemned then faith runnes to the Crosse of Christ into the grave and through the dens of death and brings Christ with his head crowned his backe whipped his sides wounded his hands and feete peirced and then a Christian is bold to stand up and say O Lord I have sinned against thee but behold here is my Redeemer and Saviour he hath answered thee whatsoever thou couldst require let his paines be my ease his shame my glory and his death my life c. A man arrested for a great debt he being in the Bailiffes hands readie to be carried and throwne into the Gaole perhaps hath a little Boy standing by who straight way runnes to his friends and tels them that his father is in the Bailiffes hands and ready to be throwne into the Gaole and so brings his friends who come with a great bagge of money powre it downe and so discharge the debt that the man goeth free even so when wee bee arrested with the judgements of God like Bailiffes and likely to bee throwne into Hell faith is like
earth about it he doth shake the tree this way and that way as if hee would overthrow and pull it up yet all is but to settle it that it may stand the faster so the Lord doth when hee hath planted a man hee doth as it were pull at him and shake him as if hee would pull him up and yet the Lord doth it but to settle and ground him that hee should stand the faster and to make him the more constant and therefore the people of God have no cause to be discouraged with the dealing of God Now come we to speake of strong faith which doth ordinarily assure a man of salvation and of the pardon of sinnes unlesse it be in the time of temptation if therefore any man would know how he comes to this assurance and what the ground is that strong faith gathereth this assurance upon I answer that it gathereth it from the merits dignity of the death of Christ for Christ and the Crosse were our pledge and pawne looke what wee should have suffered that Christ hath suffered for us in our place and in our roome when all our sinnes were imputed to him therefore Christs sufferings were as much in acceptation with God as if wee should have suffered our selves so that wee are thereby discharged and acquitted Now from this ground strong faith doth draw assurance of Salvation and of the pardon of sinnes by looking backe into the merits of Christs death Indeed if wee looke into our selves and our sinnes wee can assure our selves of nothing but death hell and damnation but if we looke into the merit and dignitie of the death of Christ then faith assureth us of Salvation and pardon of sinnes The Papists say that a man cannot have assurance of the pardon of sinnes and assurance of Salvation here in this life for this openeth a window say they to all disorder and loosenesse of living But I answere that there be two kindes of assurance the first absolute the second conditionall first absolute assurance That whatsoever a man doth or howsoever a man liveth yet he shall be saved faith doth not assure a man of Salvation if he live in his sinnes and doe what he list or thinke good nay hee is like to perish if he doe so and he seales up his damnation and therefore it is not absolute assurance that we have by faith Conditionall assurance is that which the Gospell teaches that if we repent for our sinnes lay hold on Christ by faith if we beleeve then we may assure our selves that we shall be saved but if wee have no care to repent to beleeve nor to walke with God in newnesse of life then wee cannot be saved Therefore if men say they are sure of Salvation they must looke that they have a right ground If a man should demand of some to know how they should be saved and they answere because we have not committed many sinnes others because wee have done no harme to any body or because we heare the word of God Al this were nothing till one can ground himselfe on these two conditions to repent and beleeve and so to make a logicall discourse of Assurance to himselfe from this ground that God hath said in his word that whosoever repenteth and beleeveth shall bee saved but I upon the search of my Conscience doe finde that I have repented and doe beleeve therefore I shall be saved untill a man I say can make this discourse he cannot be assured of his Salvation but when men have the assurance of Salvation from this ground and can make such a discourse unto themselves it is not all the divels in hell that can plucke away this assurance from them This is a goodly comfort that a man can assure himselfe that hee shall be saved and that he is beloved of God howsoever he be poore ficke afflicted and troubled here in this life yet he can be perswaded that one day he shall fit downe with Abraham Isaac and Iacob in the kingdome of heaven and death must be the gate to let us in If a man should go a long and tedious journey and in the way should meete with many inconveniences yet if he knew hee should be kindly entertained at his journies end this would comfort him so wee all are walking as it were a long journey here in the wildernesse of this world where although we meet with many discomforts and troubles yet let us comfort our selves with this that one day it will be blessed and happy with us when we come at home at our journies end then Christ wil gird himselfe and serve us and all the holy Patriarkes and Prophets will be ready to entertaine us This is it that may comfort us so Iob was comforted in the time of his trouble Iob 19. 23. I know saith he that my Redeemer liveth and howsoever I have trouble here yet one day I shall see God so David Psal. 27. 13. I should have fainted but that I beleeved to see the goodnesse of God in the land of the living I should have fainted but that for the hope of heaven and of glory which upheld me so Rom. 8. 36. where the Apostle saith that the people of God were killed and as sheepe appointed to the slaughter saith he yet in all these things we are more than Conquerors for all these troubles they rejoyced and hoped in God exceedingly So he burst out into this speech in a holy triumph and saith there I am perswaded that neither death nor life nor principalities nor powers nor things present nor things to come can separate us from the love of God which is in Christ Iesus our Lord. Now strong faith you see is not so strong but that in time of temptation it may bee shrewdly shaken for as a strong man may catch a cold and by dis-dieting make himselfe that he cannot be able to walke with a staffe so a man may as it were catch a cold and dis-diet himselfe by his sinnes make himselfe weake So David was confident in one part Psal 31. 14. But I trusted in the Lord I said thou art my God and in another place of the same Psalme he saith I am cast out of thy sight so Iob in one place was confident in peace and rejoycing in God yet Chapter 17. he cryeth out Where is my hope for though I hope yet the grave shall be my house and I will make my bed in the darke I shall say unto Corruption thou art my father and to the worme thou art my mother and my sister where is now my hope So we see strong faith is not so strong but that it may be shrewdly shaken as ye have heard Now some man may say If a man may lose the feeling and comfort of his assurance of Salvation in the time of temptation what Comfort in this case can he have I answer a man may have comfort considering these foure things First That
the Deitie did flow into the Person of the Sonne then our faith goes with it and whithersoever the Deity goes thither goeth the faith of a Christian Now the faith that wee have in the Sonne of God is to be considered three wayes 1. In his Titles 2. In his Incarnation 3. In his twofold Estate of 1. Humiliation 2. Exaltation Concerning his Titles we beleeve 1. That he is Iesus 2. That he is Christ 3. That he is the onely Sonne 4. That he is our Lord according as the Angel saith here in this place And thou shalt call his name Iesus Now in the faith we have in this title Iesus there bee three things implyed 1. That he is a Saviour 2. That in the matter of our Salvation there is no other Iesus but this Iesus 3. That as he is Iesus so he is our Iesus and will save us in the day of death and Iudgement First Iesus as the Angell tels us and as wee all know it signifieth A Saviour wee beleeve that Iesus is a Saviour and will save us at the day of death and at the day of judgement As Matth. 18. For the Sonne of man is come to save that which was lost And 1 Tim. 1. 15. This is a true saying saith the Apostle and by all meanes worthy to bee received that Christ Iesus came into the world to save sinners c. So Ioh. 4. 14. And wee have seene and doe testifie that the Father sent his Sonne to bee the Saviour of the world So that if hee bee the true Saviour of the world all that will be saved must seeke to bee saved by him for God saveth not but by the meanes which hee himselfe hath appointed therefore wee must seeke to that It is a rule in Divinity That such meanes as God hath appointed for the saving of us such wee must applie our selves to as God appointed an Arke for saving of Noab and his family from drowning so that all that would bee saved must flie to the Arke so likewise if any were stung with the firy serpents hee had appointed a brasen serpent that if any bitten with the firy serpent looked up they should bee holpen and if any were stung and did not looke up and cast up their eyes there on the brasen serpent they were not helped Even so God hath appointed Iesus to bee the meanes of salvation therefore all that will bee saved must seeke to Iesus to bee saved Ioh. 1. 37. Iohn as soone as hee pointed at Iesus and said Behold the Lambe of God the two Disciples left all and followed him so wee should doe when wee heare it is Iesus that must save us at the day of death and judgement we should bee contented to leave all pleasures and profits and our sinnes and whatsoever is deare to us to bee saved by Iesus But it is a pittifull thing that men desire to bee saved at the day of judgement and after death to bee blessed and yet never seeke to Christ Christ complaineth of this in Ioh. 5. 40. But yee will not come unto me that ye might have life As if he should say yee desire to be blessed and to bee saved but yee will not come to me to have life and to bee saved It is the sinne of the world that they intend matters of pleasure and profit and never seeke to Christ to bee saved if a strange Chirurgion or Physition should come into the countrey if wee conceive him to bee good or heare hee is O how men will seeke to him that they may be holpen of their disease or of their wounds but here is the fault that men do not seeke to Iesus who is able to bring light out of darkenesse health out of sickenesse life out of death Secondly seeing Iesus is the Saviour therefore wee must bring our wives and children our servants friends and them wee wish well to Christ Iesus to bee saved Mark 2. 3. There was a man sicke of the Palsey who because hee was not able to come himselfe was brought by foure men and presented before Christ and so was healed so wee should doe present our children and friends at the feet of Christ by prayer and them wee wish well to that hee may save and blesse them As Mark. 10. 14. They brought little children to him that hee might touch them A learned man saith well hee is the Saviour of little children therefore we must bring them to Christ and present them by prayer to him that he may save and blesse them Thirdly seeing Iesus is the Saviour it shewes naturally wee are all lost in our selves under the curse of God and out of the estate of Salvation and therefore must seeke to Christ to be saved as Matth. 18. 11. The Sonne of man is come to seeke and to save that which is lost as a lost sheepe is not at rest but runnes here and there and cryes to the shepheard and is not at rest till hee bee in the fould againe so wee should doe wee should cry to the shepheard and never be at rest till wee bee brought home to God againe In the words of the Angell wee may observe three things 1. Whom he shall save his owne people 2. By what meanes not by strong hand or fighting for them but by dying and suffering for them 3. From what he shall save them from their sinnes First whom hee shall save he shall save his owne people so that if we bee not the people of Christ we cannot bee saved A number of men thinke that seeing all bee sinners and Christ dyed for sinners therefore all shall bee saved but this is an error in the world for hee shall save none but his owne people and therefore if wee will be saved we must labour to bee the people of Christ obedient to his commandements to live under his government and to bee guided and governed by him in all our actions for if wee bee not gathered home unto him obey him and live under his government we are none of his people and then we cannot looke to bee saved It is said Psal 18. 27. Hee will save the humble and will cast downe the proud Now who bee the humble people even such as bee brought low upon the consideration of their sinnes and sit under the burthen of them at the feet of Christ these bee the people that shall be saved Secondly how hee shall save them not by strong hand nor by fighting for them but by suffering for them as it is said Ioh. 1. Behold the Lambe of God that taketh away the sinnes of the world even as the lambe in the Law typified the taking away of sinne so Iesus tooke away our sinne In the Law when they brought a Lambe to offer the man made confession of his sinnes on the head of the Lambe and put them vpon the Lambe the Lambe was killed and the man went free so all our sinnes
Lord raigneth surely the earth shall be stable and not mooved he shall judge the people in righteousnesse And therefore seeing Christ raigneth let every man and woman rejoyce and bee glad it shall bee well with Christs servants as long as Christ is their Lord for the divell cannot take a pinne from their sleeves nor a leafe from a tree nor touch a pigge in thy yard without Christ permit him it was a comfort to Iosephs brethren to heare he was the Lord of Egypt so it is a comfort to a Christian to know that Christ our elder brother is Lord of the world Secondly seeing Christ is the Lord of the world we must take heede we doe not resist him for seeing he is a Lord so powerfull it is in vaine to resist him Psal 110. 2. it is written Bee thou ruler in the midst of thine enemies therefore let us take heede we doe not resist or strive against him lest wee bee overmatched we read 2 King 10. 3. Iehu said to the Samaritans Consider therefore which of your Masters sonnes be best and most fit and meete set him on his fathers throne and fight for your masters house but they were exceedingly afraid and said Behold two kings could not stand before him how then shall we stand so we may say two kings could not stand against him nay all the powers that rose up against him could not stand before him how then shall I be able to stand And therefore every one should submit himselfe unto him Thirdly seeing Christ is the Lord we must be contented that Christ dispose of us and of our estates whether it bee by sicknesse or health death or life prosperity or adversity he is the Lord hee may dispose of us therefore we must learne to be contented with his good pleasure so David Psal 39. 9. I was dumb and said nothing because thou diddest it so Eli 2 Sam. 3. 18. It is the Lord let him doe with me as it pleaseth him best or good in his owne eyes we finde Matth. 21. when Christ sent for the Asse to Ierusalem he saith If any one aske you what yee doe with him tell him The Lord hath neede of him and hee will let him goe so if the Lord neede any thing for his honour or for the good of our brethren we should be content to let it goe it is his owne no body must check or grudge against him none must controule him Fourthly seeing Christ is the Lord it shewes that all the powers in the world stand under a greater government and power therefore we must take heede we doe no injury or wrong to any for there is no power so great but he stands under a greater power so Col. 4. 1. the Apostle exhorteth them Ye masters doe to your servants that which is just and equall knowing yee have a Master in Heaven and Iob saith I durst not doe so and so because Gods judgements were fearefull to me and I could not bee delivered Secondly wee beleeve Hee is our Lord Hee is a Lord indeed to all the world but we must beleeve he is our Lord we can have no true comfort till we can lay hold on Christ and say as Thomas said My Lord and my God Origen hath a pretty saying What am I the better saith hee to know that Christ possesseth the city or the country unlesse hee possesse my heart and my soule and set up his Lawes and subdue my flesh so wee may say what am I the better to know Christ hath subdued the world and yet hath not subdued my heart and set up his Lawes therein and subdued my flesh therefore as wee beleeve in generall hee is our Lord so we must beleeve in particular he is my Lord Now foure waies Christ may bee said to be the Lord of the Church 1. By right of Creation 2. By right of redemption 3. By right of donation or free gift 4. By voluntary service First Christ is our Lord by right of Creation for it is he that hath made us and not we our selves Psal 100. 3. therefore seeing he hath made us we must doe him service If wee had made our selves wee might have served our selves but seeing Christ made us we must serve him he is our Lord. Secondly hee is our Lord by right of Redemption so Zacharie in his song Luk. 1. 68. Blessed be the Lord God of Israel for hee hath visited and redeemed his people hee hath redeemed us with his precious blood therefore he is our Lord by right of Redemption And as one saith he hath not onely bought us with his money but he hath bought us with his owne blood c. Therefore we are his servants he is our Lord. Thirdly he is our Lord by free gift because we are given of God to him as Psal 2. 8. saith God Aske of me and I will give thee the heathen for thine Inheritance and the uttermost parts of the earth for thy possessions Fourthly he is a Lord by voluntary service Paul when hee was converted Acts. 9. saith Lord what wouldest thou have me to doe he was ready to doe any service that Christ required so are other Converts at least in resolution and desire The uses are Three First seeing Christ is our Lord wee must live in obedience to him servants must be obedient to their masters and therfore as the Samaritans said to Iehu King 10. Wee are thy servants so wee should to Christ We are thy servants thou hast made us of nothing thou hast redeemed us when we were lost by our sins we will therefore do whatsoever thou command us It is a fearefull thing and a high sinne when men professe themselves to bee servants to Christ to take him for their Lord and yet live in no obedience unto him but in uncleanesse prophanesse and in knowne sinnes still for if Christ bee our Lord let us live in obedience Secondly seeing Christ is our Lord where his presence is wee must labour to be we see that servants will be with their master where he is thither will they flocke even so where we know there is a presence of Christ thither we must flocke Ioh. 21. 7. the Disciples that were a fishing came swimming over to Christ when they heard where Christ was and left all so when we know there is a presence of Christ in the house of preaching wee must leave all and goe thither Mark 1. 33. when Christ was in Peters house all the city flocked and thronged about the doore because Christs presence was there and yet it was but a poorefisher mans cabbin so when wee heare there is a presence of Christ or know it in the place of preaching we must flocke and throng thither whatsoever the place and howsoever meane it be Thirdly seeing Christ is our Lord know that wee must give up our accounts to him as servants must give up theirs to their masters therefore we must not
c. Now penall infirmities and such as are voide of sinne hee tooke whereof there be two sorts First some that hee common to all the sonnes of Adam as to be hungry thirsty naked cold hot and such like secondly there be personall infirmities which arise upon particular causes as to have divers diseases now hee tooke not these infirmities upon him for hee tooke not any mans person upon him but the nature of man yea he tooke them that bee common to the whole nature of man And why did he take upon him these infirmities for three causes as the Schoolemen say First for satisfaction sake that he might satisfie for our sinnes for he that must satisfie for them must take the whole punishment for sinne therefore he tooke our infirmities upon him as we see in Matth. 8. 17. Hee tooke our infirmities upon him and bare our sicknesses Secondly to strengthen faith in the incarnation that wee might know hee was a perfect man because hee was subject to all our infirmities to eate sleepe bee weary and such like for if hee had not taken these infirmities was might have doubted whether he had beene man or no therefore he tooke our infirmities upon him that we might beleeve he was a man touching his Incarnation Thirdly for our example that as hee was subject to hunger thirst and nakednesse so we should be contented with it also for 1 Pet. 2. 21. it is written Christ also suffered for us leaving us an example that we should follow his steps c. Now besides these three reasons of the Schoolemen there is another reason Heb. 2. 17. why hee tooke our infirmities upon him there the Apostle saith Wherefore in all things it became him to bee made like unto his brethren that he might bee a mercifull and faithfull high Priest in things concerning God this was the reason why he tooke our infirmities upon him that he might be the more compassionate towards us Let a man come to one that is on his sick bed if he hath had the same disease he will be more compassionate and pitifull than twenty others so seeing Christ tooke our infirmities hee will have the more compassion towards us therefore as the Apostle saith Heb. 4. 14. Seeing then wee have not such an high priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne let us therefore goe boldly to the throne of grace c. Now the next thing that was observed were the reasons why he was made man and that in three respects First for necessities sake for hee must have something to offer as the price of sinne so Heb. 8. 4. For hee were not a Priest if hee were on the earth seeing there are priests that according to the Law offer gifts therefore hee that doth redeeme us and bring us unto Gods favour must have something to offer to God as a price for sinne but the Godhead could not be offered for that cannot dye and therefore of necessity Hee must bee man Secondly in regard of the equity of it for the same nature that had offended must be punished because it could not stand with Iustice to punish sin in another nature which had not offended therefore of necessity he must bee man for the same nature that had sinned must be punished Thirdly in regard of the fitnesse for he that is the Mediator and doth reconcile God and man together must be God to deale with God and man to deale with man The Philosophers say that to bring two extremes together it must be done by middle things so Christ must be betweene both the must be God to deale with God and man to deale with man so that he must be man in regard of the fitnesse of it Hee must be God also a fit Vmpire to lay his hand upon both Thirdly the speciall ends why he must take mans nature upon him are five in number First to redeeme man for in the same nature the devill had destroyed man in the same nature must he destroy the worke of the devill so Heb. 2. 14. For asmuch then as the children are partakers of flesh and blood hee also himselfe tooke part of the same that he might destroy him that had the power of death that is the devill and deliver them who for feare of death were all their life time subject to bondage It is a pretty saying of the councell of Ephesus even as a cunning workeman doth not only great matters in gold silver and precious stones but can also take a peece of clay and make such a peece of worke that may make the world to wonder at it so this cunning workeman Christ is not onely able to the doe great workes in gold and precious stones in his Godhead but even in a peece of clay with mans nature he can destroy the workes of the divell Secondly to restore the lost Image of God in man for Adam had lost it by his sinne and therefore he tooke mans nature to bring it to the former estate againe Saith Athanasius if a picture be defaced and hath lost its former beauty there is no way to restore it againe but to get the party that the picture was first drawne by to renew it so saith he when man had defaced the Image of God in him there was no way to have it restored againe but by bringing Christ into the world from whence this nature of man was drawne upon him Thirdly to advance mans nature which was so disgraced by sinne for mans nature was hatefull to God even as a toade is to us therefore seeing mans nature was in disgrace with God hee tooke our nature to advance it againe If a towne or a city be in disgrace with the king if he come againe into it abide and rest in it thereby it is advanced againe so when mans nature was in disgrace by the reason of sinne Christ came into mans nature and this did advance it againe Fourthly to make mans Nature dreadfull to the divell for Christ having overcome the devill in Mans nature this made his Nature terrible to him even as a fish when he is nibling at the baite and spieth the bare hooke is afraid to meddle with the baite after or as a man putting his hand into a hole if he pull out a toade will bee afraid to put his hand in againe so the devill having beene overcome by mans nature is afraid of it againe not because he thinkes hee shall meete with Christ for he knowes he is in heaven but because hee knowes hee shall meete or is afraid that hee shall meete with the power of Christ Fifthly that his incarnation might be as a glasse wherein we may see the infinite Goodnesse justice wisedome and power of God First wee may see the infinite goodnesse of God that when wee were lost by sinne
A man shall never have any true comfort to know that Christ is borne unlesse he can apply and appropriate Him to himselfe bring himselfe within this compasse that Christ was borne for him to say that Christs birth is his His passion His paines His life His death is his then he may have comfort for all our joy is by applying and making Christ our owne to appropriate His death life paines and passions to us then wee may have comfort then wee may rejoyce therefore every one must labour to apply Christ unto himselfe and to know that he is one of them for whom Christ was borne Esai 9. 6. it is said To us a Childe is borne to us a Sonne is given c. for though Christ be borne to others wee can have no comfort by it until we know that he was borne for us and as it is said Zech. 9. 9. Behold thy king commeth to thee so till we say my king commeth to me we can have no joy of him so Iohn 20. Thomas had beene a long time a Disciple of Christ and yet had but little comfort by it till hee came to say My Lord and my God In like manner one may heare a long time and yet have no joy in Christ feele little comfort till he can make particular application of Him Therefore every one should labour to apply Christ unto himselfe that he may have joy and comfort when hee can bring his heart within compasse of those the Angels speake of Christ is borne to you you be the parties you be the men and women that Christ is borne for The second thing we observe is The effects it wrought in the shepherds which are foure in number The first is that they said one to another let us goe then unto Bethlem and see this thing that is come to passe which the Lord hath shewed unto us Here we see the shepheards doe exhort and stirre up one another to goe and see this thing which was come to passe and it must teach us to exhort and stirre upone another to good things and take them to ourselves labouring to make others the better for them as upon any occasion to say to one another Wife or children or servants or neighbours come let us goe to the preaching of the Word where wee shall have Christ to our comfort It is the manner of the streame to carry away all movealbe things but if they bee rooted then it doth not stirre them Mich. 4. 1. the people of God are said to flow because they carry men to Christ when men be setled and rooted in their sinnes then they stand still but if they bee capable of good things then they are carried to Christ and therefore Heb. 3. 13. we are commanded to exhort one another daily while it is called to day and Heb. 10. 25. it is said But let us exhort one another so much the more because the day draweth neere so likewise in Esay it is said And many people shall goe and say Come let us goe up to the mountaine of the Lord to the house of the God of Iacob It is one of the graces of God that hee will bestow on his people that they shall be helpers to stirre up one another to good duties to faith repentance patience and the like wee see how ready the men of this world bee to incite up one another to sinne as Gen. 11. 4. say the wicked builders Goe to let us build a tower whose top shall reach to heaven in Esay the drunkards stirre up one another and Ierem. 18. 18. Then said they Come let us devise devises against Ieremiah for the law shall not perish from the priests nor counsell from the wise nor the Word from the Prophet Come and let us smite him with the tongue and let us not give heede to any of his words so also Proverb 1. 11. the theeves say Come let us lay waite for blood cast in thy lot amongst us and we will all have one purse O how this may shame us that they bee more ready to carry one another to hell and damnation than we to draw one another to life and salvation we see if one wheele of a clocke bee stirred it will stirre all the rest so it should be with us if one be stirred to goodnesse he should stirre others to it as these shepheards did as soone as the Angels were departed from them this must teach us not to let good motions die but as soone as wee understand them wee must bee ready to set them aworke Of which there be two reasons First because in time the devill will bee very laborious to quench them as Matth. 13. when the good man had sowen good seede in his field the envious man did sow tares so when there is any good motions in us the devill will labour to hinder them therefore as soone as may bee wee should labour to set them aworke Secondly because the first motions are the swiftest and the strongest as the Apostle saith to the Galatians yee did runne well what did let you at the first so thou did'st runne well the first motions were swiftest therefore seeing they are swiftest and strongest we must not let them die but labour to set them a worke But what did they exhort one another unto to goe to Bethlem and why to Bethlem because Christ was borne there Bethlem was one of the smallest townes yet because he was borne there thither they went We have out Bethlem as well as they the place of preaching of prayer and the place where the Sacraments are administred this is Bethlem this is the place where Christ was borne therefore howsoever the place is meane whither we may goe yet thither must we goe howsoever others goe to other cities and great places yet wee must goe to Bethlem Mark 1. 33. All the city was gathered together at the doore of Peters mothers house and yet it was but a meane place onely a fishermans cottage neverthelesse because there was a healing power of Christ thither they went and resorted therefore howsoever the place be meane if Christ may be found there thither let us goe when others goe to places of disorder of pleasure of gaming to places of drinking and swilling let us goe to Bethlem to places of preaching prayer where we shall not onely see Christ lying in the cratch as the shepheards did but even in heaven gloriously sitting on his throne as blessed Stephen saw him But why did they goe to Bethlem the text saith to see the things that the Lord would shew them this may teach us when we have knowledge to make use of it to the bettering of us in our life and conversation many have knowledge but they be not bettered by it whereof the Lord complaineth Esai 42. 20. Seeing many things but keepest them not and therefore when God doth give a man knowledge and he be not bettered by it and in his life
would not bee mooved with the bad example of others so if thou be one out of whom Christ hath cast out a devill cast out thy sinnes thou wilt not bee moved with the bad example of others it was Ioshuas resolution howsoever others did yet hee and his houshold would serve the Lord so Mich. 4. 5. it is said For all people will walke every one in the name of his god and wee will walke in the Name of the Lord our God for ever and for ever I have shewed you heretofore when a floud commeth it will carry away straw and light stuffe loose timber moveable things but if they bee rooted then they stand so bad example is like to a streame it carrieth away all loose and moveable things before it but if men bee rooted in grace then they shall stand when others are floating in the streame of evill company therefore if men will perish let them perish labour thou to be rooted in Grace and then thou shalt stand when others are carried away Now from whence did the Wisemen depart from Ierusalem which Ierusalem was a great royall city of the kingdome the glory of the country yet they departed from thence because Christ was not there which must teach us that let the place bee what it will if Christ bee not there it is no place for us to rest in I have shewed you what was Isaacks complaint Father saith he heere is fire and woode but where is the Lambe so when men remoove from one towne to another and finde there are good grounds sweet waters and other good commodities yet let them aske where is the Lambe where is the preaching of the Word so when a servant commeth to a house he may say here is a good master and a good mistresse and good meate but where is the Lambe where is prayer religion reading of the Scriptures and such like therefore as the Wisemen from Ierusalem when they found not Christ departed so wee should depart from such places where wee cannot finde Him or religious dueties performed The second thing was the blessing of God upon their endeavours they saw the starre and it was before them and directed them to the house where the Childe was 1. They saw the Starre 2. It was that which they saw in the East 3. It went before them 4. It went before them till it came to the very house where the Childe was As soone as they were departed and had put themselves upon good meanes when there was not a man to tell them nor one that stirred out to seeke Christ God sent the starre to direct them to the place where Hee was which may teach us that if we endevour and set our selves upon good courses wee shall finde Gods blessing upon us we see Exod. 13. when the Children of Israel put themselves upon their journey the Lord sent them a cloud by day and a pillar of fire by night to conduct and guide them to the land of Canaan so Act. 8. 28 29. The Eunuch was reading the Scriptures when Philip was sent to expound the meaning of it to him he put himselfe upon a good course and the Lord did blesse him in it the Scripture is plentifull for this Mark 16. women were desirous to see what was become of Christ they set themselves on a good course but they tooke care and were troubled about this who should roule away the stone and behold an Angell came and was sent to roule it away thus wee see how ready the Lord is to blesse our good intentions and therefore let us set our selves upon good endeavours and God will send a pillar or a starre to direct us Thirdly with what affection they received it they rejoyced exceedingly and that for two causes 1. For the appearing of the Starre 2 For the standing of the Starre First for the appearing of the Starre that there was a meanes to guide and direct them to Christ whereas otherwise they might have wandered up and downe and not have found him for they might have gone to Bethlehem and when they were there it may be not have found him therefore they rejoyced for the appearing of the Starre and were glad that there was a meanes to direct them Which should teach us that we should rejoyce and bee glad when we see any starre to direct us to Christ now the Scripture is a starre and the faithfull Ministers bee Starres therefore when wee see the Bible and good Preachers wee should bee glad and rejoyce and blesse God that he hath sent these Starres to direct us to Christ And as Esay saith they shall blesse the messengers of peace Secondly they were glad for the standing of the Starre because they knew that Christ was there for though they had spent a great deale of money and many a weary step in a long journey yet they were exceedingly glad that they had found Christ notwithstanding al their paines and cost so many poore soules are glad after a long search for Christ to finde him and feele the power of his grace in their hearts having a long time sought him in prayer being truely humbled for their sinnes if once they feele the power of his grace in their hearts it makes them rejoyce exceedingly they thinke all their labour well bestowed this way as Iohn 20. wee see how Mary stood by the sepulcher weeping when she had lost Christ but when he came to her and she had found Him she rejoyced exceedingly saying Rabboni O Master as if shee should say O master I am glad that I have found thee As Marriners when they have beene at Sea tossed up and downe in a storme if once they come where they see the shore or land it makes them leape for joy so it is with a Christian when he is tossed up and downe if once he can but see the shore I meane the assurance of his salvation if hee can by faith spy Heaven this will make him to rejoyce exceedingly and lay fast hold on him so Cantic 3. 4. when the Church had lost Christ shee seekes and having found him she catcheth fast hold on him and would not let him goe Now for their behaviour having found Christ First they did worship him which must teach us that we must not despise Christ for his poverty for though they found Him in a poore estate having no court nor traine to attend him yet they did not despise his poverty no more must wee for his poverty is our riches his shame our glory his abasement our exaltation his death our life and as no man is to despise Christ for his poverty so no man should bee offended at he meanenesse of any Christian let their estate and condition be what it will if the Spirit of Christ and the graces of God bee in them wee ought to regard and honour them Secondly they did not onely worship Christ but they did offer to him they did impart their wealth
the armes of Ioseph in the lap of Mary in the armes of the Preachers or of other good Christians but wee must labour to have him in our owne armes the armes of our faith for though we may see Christ in the armes of our teachers yet for all this wee may perish and therefore so much the rather ought wee to receive and get him into our armes and apply him into our hearts because hee comes to present himselfe to thee and to me therefore if we doe not receive him wee shall be guilty of his blood If we should bee in a roome and a childe should cry to come unto us would wee neglect the childe would not we cast away that which wee had in our hands and take the childe into our owne armes I doe not say if it were the childe of a king we would doe so but if it were the childe of an honest poore man and therefore much more should we receive the Childe Christ beloved this Chide Christ doth in a sort cry to come unto us and saith as it were thus O good people receive me into your hearts receive me into your soules I doe not desire it for my owne sake but you shall be the better for it therefore O good people why doe ye not receive me if we doe not wee are like to perish and we shall be guilty of his blood and therefore this is our duty when Christ doth offer himselfe unto us we should bee ready to receive him so old Simeon did for it is nothing to see him unlesse wee get him in our armes by our faith and embrace him therefore why doe we not fling away all things that doe hinder us and receive him into our hearts and lay hold on him which is life and salvation offered to us The second was that when he had seene Christ he praiseth God for it that although he had seene a great deale of trouble and felt a great deale of sorrow yet that he lived to see those happy daies wherein he might see Christ so howsoever we have lived to see a great deale of trouble and sorrow yet wee should praise God that hee hath let us live to see Christ in the face of the Gospell therefore wee have great cause to praise God that hee hath let us live till this time to repent us of our sinnes to get faith in Christ howsoever we have had a great deale of sorrow and trouble in this world yet the comfort is that we have repented of our sinnes and lived to make heaven and happinesse sure unto us Matth. 13. 16. saith our Saviour But blessed be your eyes for they see and your eares for they heare as if he should say O blessed be God for this happy time wherein we live to see that wee see and to heare that which we heare so Iohn 20. when the Disciples had seene Christ they told Thomas of it They were glad that after a great deale of trouble they had seene Christ at last so it is said Act. 8. 39. the Eunuch went away rejoycing when Christ was made knowne to him therefore whatsoever wee have beene before yet if wee can repent of our sinnes get Christ into our hearts by faith wee have great cause to praise and to thanke God that wee have lived to see these daies hast thou beene a swearer or a drunkard or a bad liver and repented of thy sinnes lay hold on Christ thou hast great cause to praise God and to thanke him that he hath let thee live to see these happy daies The third effect was that he did utter these speeches Lord now lettest thou thy servant depart in peace c. Now this saying of Simeon was the first song in the new Testament that was sung in the Temple wherein foure things may be observed 1. His willingnesse and profession to dye 2. What account he made of death 3. In what disposition he doth desire to dye 4. The Reason why he was willing to dye The first is a profession of his willingnesse to dye Now Lord I am willing to dye I am well contented to depart in peace for I have seene enough I have seene the Saviour and redeemer of the world I have embraced him in my armes and therefore I am willing to dye now So when we have seene Christ we should bee willing to dye for wee have seene enough for our salvation as long as God would have us live wee should be willing to live and when he would have us dye we should be willing to depart we see if a master send his servant to trade and traffique beyond sea so long as his master will have him to trade and traffique so long hee will trade but when his master will have him come home hee will packe up all and come away so as long as God will have us trade and traffique heere we should be content but when hee will have us packe up all and come home wee should be contented to doe so In the Gospell we finde that Christ fled from death and danger when God would have him fly but when the time of his death came he went out to meete it so likewise Moses hee could have beene contented to passe over Iordan but when God told him that he should not but he must goe and dye in the mount Nebo hee went as willingly up as any man goeth to a feast or banquet therefore it is a pitifull thing to see how men doe hang upon the world at that time when God would have them dye Secondly what account he made of death men make much adoe about it are afraid of it but Simeon accounteth it but a departing out of this one roome into another a departing from men to God from earth to heaven from mortality to immortality therefore wee may see what account wee should make of it The Philosophers say that death is the most terrible thing that may be because they thinke it is an utter destruction of nature but Simeon accounts of it as of a remooving or departure from one place to another therefore he is not afraid of it but embraceth it as a doore or gate to passe from earth to heaven from men to God from mortality to immortality and this is the account that all men should make of death Gen. 15. 15. saith the Lord to Abraham but thou shalt go to thy fathers in peace and shalt be buried in a good old age so that death is nothing but a going to the holy men those that have died in faith before and Christ accounts of it Ioh. 17. 13. but as a going to God to the blessed Angels and holy Spirits departed so also Paul in one of his epistles Neverthelesse wee are bold and love rather to remoove out of this body and to dwell with the Lord. Ahasuerus Hester 2. 13 14. had two houses for his women one was the house of sweete perfumes and odors that they might bee
casting out of devils healing us with a touch of his finger yet to this day the sufferings of Christ and his death are sufficient to redeeme and to save our soules therefore let us not onely kisse the Sonne of God in the cradle as Simeon did although it be a good thing so to doe but let us goe to the crosse and kisse him there yea let us goe further into the high Priests hall and kisse him there and say Lord thy shame is my glory thy paines are my ease and thy death is my life Now in the sufferings of Christ we may observe these six things 1. The necessity thereof 2. Who it was that suffered 3. For whom he suffered 4. To what end 5. By whom he suffered 6. What hee suffered First the necessity of his sufferings one would have thought it had beene sufficient if he had but come into the world tooke our nature upon him and have spoken although he had not suffered for us but there was a necessity laid upon him that he must suffer Mark 8. 31. it is said the Sonne of man must suffer many things so necessity is laid upon him now there is a twofold necessitie of Christs sufferings First Necessitas precii aenecessity of paying the price for mans ransome because we have sinned against God therefore we must suffer or Christ must suffer for us by order of divine justice that as we have sinned so we should be punished and suffer for it in our selves or in another that is Christ for it is the nature of justice to bring things to an equalitie as much as may be therefore inasmuch as wee have done things contrary to Gods will so wee should suffer things contrary to our owne will at the hand of God hence grew the necessity of paying the price of mans redemption for wee must suffer or Christ must suffer but Christ he suffered on earth that we should not suffer in hell he suffered a death temporall that we might not suffer a death eternall he suffered at the hands of men that wee might not at the hands of God hee hanged on the crosse that we might not hang in hell as Ioh. 18. 8. When Christ was taken of the souldiers Iesus asked them whom they sought They said Iesus of Nazareth Iesus said unto them I am he if therefore yee seeke me let these goe free so hee saith to God the father O touch them not doe them no harme take me let them goe free I am contented to suffer and to beare whatsoever they should have borne and to bee punished for them in Philemon when Onesimus had robbed his master having come away from him whom Paul sent home againe to his master with a letter to this effect to receive him if saith he hee hath done thee any hurt or owe thee any thing set it upon my skore and put it upon my accounts I Paul have written it with my owne hand so we are all runne away from God Christ he spies us and brings us home againe to God as it were with a letter in our hands to this effect Father if they have done thee any wrong or ought thee any thing set it on my skore I will answer I Iesus I have not written it with inke and paper but I have written it with my owne blood so there was a necessity of paying the price of mans redemption that Christ must suffer Secondly it was Necessitas exempli necessity of example that Christ must suffer because hee could not enter into his glory but hee must first suffer as Luk. 24. 26. Ought not Christ to have suffered these things and to enter into his glory so likewise Heb. 2. 10. For it became him for whom are all things and by whom are all things in bringing many sonnes to glory that he should consecrate the Captaine of their salvation through sufferings and as the Captaine of our salvation was consecrated through affliction so we should bee conformable to him to suffer before wee enter into glory Act. 14. 22. the Apostle Paul exhorts them to continue in the faith assuring that we must through many afflictions enter into the kingdome of Heaven And 2 Tim. 2. 12. If we suffer with him wee shall also raigne with him If we deny him here hee also will deny us hereafter therefore that wee may raigne with him we must be contented to suffer with him for no man can enter into glory but he must first suffer We read of two Disciples that came unto Christ who desired the one to sit at his right hand the other at his left they dreamed of an earthly kingdome of the great honour and glory they should have had by Christ but hee saith to them Can yee drinke of the same cup that I must drinke of and bee baptized with the baptisme that I am baptized as if he should say you dreame of earthly honours and glory that yee should have by mee but can yee drinke of the cup that I shall drinke and can you bee baptized with the baptisme that I shall be baptized with so then it was necessity of example that made Christ to suffer that as he suffered before hee entred into glory so wee should first suffer before wee come into glory Secondly Who it was that suffered It was Christ as the Text saith the just for the unjust Now every one knoweth that Christ was God so it was not a naked and bare man that suffered but it was God S. Peter presses the Iewes Act. 3. 15. Ye have crucified the Lord of life so it was God that suffered not in the divine nature for that was not possible that could not suffer but it was the divine Person It was not a naked and a bare man that did suffer but it was God Now if any should aske mee who it was that suffered I would answere him it was God If hee should aske me in what nature I would answer him in his humane not in the divine nature for that could not suffer it was God that suffered in the flesh as Act. 20. 28. Take heed therefore unto your selves and to all the flocke whereof the Holy Ghost hath made you overseers to feed the Church of God which he hath purchased with his owne bloud so 1 Pet. 4. 1. For asmuch them as Christ hath suffered for us in the flesh arme your selves likewise with the same minde c. So then it was God that suffered in the flesh not in the divine nature Of which there be three Vses First seeing it was God that suffered and not a bare man this may give us comfort that our salvation standeth good and firme before God and that his sufferings are more than sufficient to redeeme us seeing it was more that God should suffer than if all the creatures or men in the world should have suffered for it is a lesse matter that all the creatures should be confounded and brought to nothing than
that God the Creator should have suffered but one houre We see in nature that a wound at the heart although it be but with a little pin is more dangerous than a great cut in the thigh arme or any other place so it is a greater matter that Christ should have suffered than if all the creatures should have suffered So that the sufferings of Christ are more than sufficient to redeeme us for it is the dignity of the person that giveth a merit and efficacie to the sufferings by this that hath been said is made manifest that no man need doubt but that the sufferings of Christ is more worth than all the bodies and soules of men in the world But here may a question be moved how the death of Christ which was but temporary should be sufficient to redeemeus seeing we should have suffered eternally I answer it was the dignity of his person that gave power and efficacie to it for it was more that God should suffer even a little than if all the men of the world had suffered for ever Secondly seeing it was God that suffered this doth shew the grievousnesse of our sinnes that when we have sinned we have done that which all the powers in heaven and in earth cannot satisfie neither Angels nor Archangels but it must be the bloud of the Sonne of God saith Augustine O man doe but consider by the greatnesse of the price the greatnesse of thy sinnes we see what a slight matter we make of sinne when we have sworne an oath or told alye yet when wee have done so we have done that that all the Angels in heaven cannot make expiation and satisfaction for but onely the Sonne of God must doe it and that with his owne bloud therefore doe not thou sell that for a toy or a trifle that cost so great price Thirdly seeing it was God that suffered wee must not thinke much that we suffer for our sins for if God would have spared any he would have spared his owne Sonne one would thinke but he would not spare him though there was no inherent or reall sinne in him but a shadow onely and the imputation of sinne upon him therefore how shall hee spare us that have sinne inherent and reall in us we thinke much when our teeth or backe ake or any other part of us whereas wee deserve to be pained in all our parts if God suffered we must not thinke much to suffer for our sinnes for in mans reason if he would have spared any he would have spared his owne Sonne Matth. 20. saith our Saviour They will reverence my Son And Luk. 23. 34. he saith If they doe this to the greene tree what will they doe to the dry tree He was a greene tree full of goodnesse and full of grace we be but dry trees no goodnesse nor no grace in us If he suffered such things what shall become of us So Rom. 11. 21. For if God spared not the naturall branches take heed also lest hee spare not thee Therefore if Christ suffered we must not thinke much to suffer Thirdly For whom he suffered Saint Peter saith the just for the unjust And Rom. 5. 8. the Apostle saith But God commendeth his love to us seeing that whilest we were yet sinners Christ died for us So then Christ died for us in our place and roome The Vses are First seeing Christ suffered in our roome and place therefore this must teach us that whatsoever befell Christ at his sufferings the same might justly have fallen upon us for Christ he tooke the guilt of our sinnes upon him suffered in our roome and place therefore whatsoever befell him the same should have befallen us as he was arraigned and condemned at Pilates barre so wee should have beene before Gods tribunall as he was condemned of Pilate so we should have beene condemned of God as he was accused of the Iewes so we should have been by the Devill as he was carried out of the Citie to the place of execution so we should have beene carried to hell as he was hanged on the Crosse so we should have been tormented in hell for ever as darknesse was over his face so we should have had our faces overwhelmed with darknesse for ever Alas we thinke much to suffer a little paine in our heads backes or teeth c. but what is this to that which Christ suffered for us we have our houses to rest in but it is said that the Sonne of man hath not a place to rest his head in He died in the fields wee have our soft beds he amongst his enemies we amongst our friends Christ was a hungry and thirsted we have our tables filled he was in want and we have plenty therefore consider with thy selfe what great things befell Christ the same should have befallen thee whatsoever extremitie in soule or in body came to him the same nay worse had not he redeemed thee would have vexed thee Secondly seeing Christ suffered in our roome and place this therefore should teach us to accuse our selves because wee be the cause of Christs sufferings for it is our sinnes that caused a crowne of thornes to be set on his head that nailed him to the crosse that thrust the speare into his sides did crucifie him So Esa 53. 16. it is said That the chastisements of our peace was upon him and with his stripes we are healed Therefore as Gen. 35. 18. Rachel named her son Ben-oni the sonne of her sorrow because he was borne with the death of his mother so Christ may call us âânnes of his sorrow because we be all borne with his death There be many that complaine of the souldiers of Pilate of Iudas and of the Iewes but we ought rather to complaine of our selves our sinnes and the vile life we live in therefore let us doe as Ioseph of Arimathea did goe to the crosse of Christ as hee pulled the spickes out of his hands and his feet so should wee in a spirituall manner goe to the crosse of Christ looke upon his body and say O blessed Lord this is the head that my sinnes have crowned with a crowne of thornes these be the hands that my sins have pierced these be the feet that my sinnes have nailed this is the face which my sinnes caused to be spit upon this is the backe which I caused to be whipped and these be the sides that I caused to be wounded with a speare thus we should complaine of our selves and weepe day and night in that we were the cause of his death If a man be found dead there is inquiry made in the countrey how this man came by his death So now that Christ is found dead on the crosse we must make inquiry how Christ came to his death upon the inquiry we shall finde that we be the crucifiers of him not the Iewes onely but my sinnes and thy sins for as
suffer all his paines at one time but there was some space and intermission betweene them which must teach us that it is the Goodnesse and Mercy of God that all our afflictions come not upon us at one time but there is a space betweene them this the Prophet Esai 57. 16. doth note as a mercy of God where it is said For I will not contend for ever neither will I bee alwaies wroth for the Spirit should faile before me and the Soules which I have made all our troubles shall not come at an instant nor all our temptations lest our spritis should faile but there shall bee a space and a time betwixt them so Matth. 4. it is said that the devill left Christ for a season hence appeares not onely the goodnesse but the mercy of God that the devill doth leave tempting of us for a season yea even God himselfe doth leave and cease to bring all his afflictions upon us at one time still there is some intermission and space betweene them that so wee may bee quite overcome but may have a breathing time to recover our strength againe The third is that it was the ninth houre of the day a little before his death This must teach us that greatest extremitie for the most part of a Christian is at the time of his death so we see Esai 38. 12. Hezekiah complaining Mine age is departed and is remooved from me like a shepheards tent I have cut off like a weaver my life he will cut me off with pining sicknesse from day even to night wilt thou make an end of me c. so in the Revelation wee see because the devill hath but a short time to continue therfore he rages and takes on the more and bends all his forces to bring troubles upon the people of God There bee two especiall times that the devill is busiest to disturbe Gods people first at their entrance into a Christian calling so Matth. 4. no sooner was Christ called to his office but he was straight-way tempted of the devill the same still he doth to us no sooner are we entred into a Christian course or calling having given our names to Christ but we are assailed by him I have shewed you heretofore if a prisoner breake prison the jaylor will lay all the country about till he hath gotten him againe and if he take him he will lay more irons upon him and use him worse than he did before so the devill doth when a man is once converted and brought to God escaped out of his thraldome hee will labour by all meanes to catch hold on him againe so that wee see at the entrance of a Christian into an holy course the devill will bee most busie Secondly at the time our death when because the last enemy that shall be destroyed is death the devill thrusts himselfe in with death that he might make death more bitter and strong thereby to destroy us if hee could Ioh. 14. 30. saith Christ for the prince of the world commeth and hath nought in me so Gen. 15. when the Sunne was downe the fowles came and fell upon the carkasse of the beast that Abraham had killed for a sacrifice in like maner when sorrow is at hand or when death is come the devill will be most busie to hinder us therefore being forewarned wee should labour to get faith patience repentance with other graces fitting for a Christian that so we may stand at that time before God and bee able to say with Christ Ioh. 14. 30. The prince of the world commeth and hath nought in me Secondly what he complained of that he was forsaken of God it is a very strange thing that the Sonne of God should be forsaken yet very true in respect of the bitternesse of his passion and sense of his humanity he being oppressed with infinite dolour and paines and this complaint of his is not of desperation and diffidence for he cals God his God but of contention and strife with his most bitter and sorrowfull tentation This must teach us that if the Sonne of God was forsaken when hee found sinne upon him though it were but imputed then wee may bee sure that if God finde sinne upon us he will forsake us Here we are to observe foure things 1. What it is to be forsaken 2. How farre He was forsaken 3. For what Hee was forsaken 4. His carriage in this estate First to be forsaken of God is nothing else but to want the gratefull presence of God in goodnesse and grace Now there is a twofold presence there is a generall presence to sustaine and uphold us in our being and actions which is common to all thus the devill hath the presence of God which is that presence Paul speaketh of in the Acts In him we live moove and have our being let a Carpenter make a house and when he hath done let him goe whether hee will the house will stand but it is not so with us for God when hee hath made us must uphold us or else wee fall to the grave and come to nothing as a staffe in a mans hand as long as he holds it so long the staffe stands but if hee withdraw his hand it fals so it is with the world and all things in it Now besides this generall presence there is a particular presence in grace and goodnesse such as is spoken of Psalm 145. 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth So that God is not onely present to sustaine and uphold us in the life of nature but to be present with us in the life of grace therfore to want the presence of God is to want the comfortable feeling of God in grace and goodnesse this is meant by being forsaken of God to finde Gods angry countenance against us for sinne Secondly how farre forth Christ and so a Christian may be said to bee forsaken I answer two waies 1. The one is in the life of nature 2. The other is in the life of grace First in the life of nature when God takes away our sight our strength our health our breath or life and thus the dearest servants of God may bee forsaken thus Christ was forsaken and the Theefe on the crosse he was not freed of his bodily paines yea and hee lost his life too but God did not forsake him in the life of grace hee gave him his Spirit and grace still And thus the poore Martyrs were forsaken in the life of nature Heb. 11. it is said some were racked and some were sawne asunder I but God did not forsake them in the life of grace therefore they suffered willingly the spoiling of their goods thus the dearest of Gods servants may be forsaken yea this kinde of forsaking is needefull as in some diseases when a Physitian comes and seeth a man hath abundance of blood whereby he is subject
all would come to confusion if God should not restraine him 1 Sam. 25. 32. when David was in his heate hee thought to have killed Nabal and all his houshold but when hee met with Abigail and was come to himselfe Blessed be the Lord God of Israel saith hee which hath sent thee this day to meete mee And blessed bee thy advice and blessed bee thou which hast kept mee this day from comming to shed blood and from avenging my selfe with mine owne hand So when we be in our heate then we care not what we doe but if we once come to our selves then we can say O blessed be God for such a man and such a woman that kept me from sinning against him When Balaam went to curse the People of God for a bribe if the Asse had not spoken to him and made a stoppe the Angell of the Lord had killed him The Asse saw the danger but hee saw it not therefore the Lord gave Balaam cause to blesse God for his Asse even so if there bee any thing that stops us from committing sinne and though it be but an Asse we have cause to blesse God for it The fourth generall point that wee observed in Christs condemnation was What made Pilate to condemne Christ And that appeares to be 1. The importunitie of the Iewes 2. The feare of losing Caesars favour First the importunitie of the Iewes for the more hee pleaded for him the worse they were the more they cried out crucifie him crucifie him At last being wearied with their importunacie hee yeelds to them and condemneth him Here we may see what a wicked thing it is to yeeld to any bad thing for any importunitie whatsoever Adam yeeldeth to his wife and so brought death upon himselfe and his posteritie and was thrust out of Paradise So Sampson yeeldeth to Delilah and lost both his eyes If a man yeeld because hee would have rest he shall bee condemned for it If it bee good to stand out in the cause of Christ the first and the second time it is good to stand out to the end As if one be set to keepe away birds he cannot excuse himselfe to say the birds are busie and I cannot make them leave but the more busie the birds be the more busie he should be to suppresse them So the more wee be importuned to sinne aud the more busie the Divell is to tempt us the more busie we should be in Prayer and meditation to suppresse the temptations of the Divell It was Iosephs glory that notwithstanding his Mistris lay at him day by day yet he yeelded not to her So this shall be the glory of a Christian that notwithstanding ghee bee tempted to sinne from day to day hee yeelds not to it It is noted of Christ that when the Tempter ended the Angels came and ministred unto him So when wee have stood out in temptations and they be ended the Angels will come and minister to us a Cup of comfort or a Crowne of glory But Pilate because he stood not out in the cause of Christ as hee had begunne but yeelded lost all his glory therefore it is said in our Creede He suffered under Pontius Pilate which is a marke of disgrace unto him to the Worlds end The second thing that drew Pilate to condemne Christ was feare of losing Caesars favour for when the Iewes told him that if he let him goe hee was not Caesars friend this did so perplexe and amaze him that he sinnes against his conscience and inclines to the worser side Hee had good affections and stood out in the cause of Christ when all were against him but when it came to this that if he stood out still he should lose Caesars favor or else Gods favour He makes choyse of Caesars favour So it is with the world still so long as God and Caesar goe together so long as the world and religion goe together so long they hold but when it comes to this that they must lose Caesars favour or Gods favour they will leave God and choose Caesars favour But it is remarkable and worthy our observation that he that will make himselfe a friend to the world may have indeed Caesars favour for a time but he shall be sure to have God his enemie and then perhaps Caesar too as we may see in Pilate who laboured for Caesars favour and chose that before Gods favour yet through the just judgement of God he lost Caesars also for upon complaint made he was sent for and put from his Office banished the Land and so through griefe and vexation laying hands upon himselfe desperately killeth himselfe Let men take heed of this how they keepe mens favour and lose Gods for if it be so with them they may looke for Pilates judgement to have neither of them both because the doe not choose Gods favour above all SERMON XIX MATTH 27. 31. And after that they had mocked him they tooke the Robe off from him and put his owne raiment on him and led him away to crucifie him HAving spoken of the sufferings and condemnation of Christ in the next place we come to speake of his Crucifying wherein divers things are to bee considered 1. Why he must die the death of the Crosse 2. How he was led to be Crucified 3. The place where he was Crucified 4. The time and manner when 5. How Christ carried himselfe upon the Crosse First why of all other deaths He must die the cursed death of the Crosse for foure Reasons First because of all other deaths this was accursed by the Law of God none else was burning stoning dying by the sword or any other there is no curse annexed unto but to this one onely Cursed is every one that hangeth on tree Gal. 3. 13. Deut. 21. 23. So that he died not the least death but the worst that might be even the cursed death of the crosse and it was because he would take our curse upon him for by reason of our sins we deserved to be cursed both in life and death that we might be blessed in our deaths and freed of the curse hee was contented to take this same accursed death upon him Let us therefore never forget this great love of Christ to us yea remember what Saint Paul saith to Philemon concerning Onesimus If he oweth thee any thing set it on my skore I will satisfie thee for it So Christ doth ingage himselfe to God for us to take our curse on him that we may be blessed to die for us that we may live to be forsaken of God that wee may be received of God therefore let us never forget this love of Christ to us as Iohn 13. Saint Peter wonders at Christs humility Wilt thou wash my feet So we may much more wonder at the humility of Christ that he that was the Sonne of God higher than the Angels would die the cursed death
ashamed to looke on their fathers face so we should goe to Christ with the greatest humilitie and the most shamefastnesse In that we be the men and women that lay such a load on him Secondly To teach us that if wee suffer with Christ wee must goe out of the gates and out of Ierusalem That is wee must goe out of our pleasures and our sinnes to suffer with Christ as the Apostle saith Christ suffered without the gate so let us goe forth of the campe bearing his reproach many an one can be contented to have their part in the sinne offerings of Christ but they will not go out of the campe out of their sinnes pleasures profits and be contented to beare the reproach of Christ But we have heard Christ suffered without the gate that we should follow him and come out of our sinnefull pleasures and profits therefore let us bee obedient and doe so Wee see Hebr. 11. that Moses is commended for that he esteemed the rebuke of Christ greater riches than the treasures of Egypt and therefore as Mephibosheth said of Ziba 2 Sam. 19. 30. Yea let him take all seeing my Lord the king is come againe in peace unto his owne house I will never strive for it but let him have it it is enough for me that the king liveth so we should say Let the world take their pleasures their profits c. I will leave that to the world I will not strive for that it is enough that Christ is my glory and that I shall be partaker with him of eternall Happinesse Thirdly to teach us that the casting out of Christ out of the earth from Ierusalem and out of the societie of men is the bringing of us into the society of God and his blessed Angels Christ suffered without the gate therefore when we see that hee suffered without the gate and was cast out of the earthly Ierusalem wee must consider it is the bringing of us into the heavenly for as he was cast out of the one so we are brought into the other by the Angels at the day of Iudgement The first Adam lost the earthly Paradise and the second Adam hath purchased for us the heavenly Paradise where we shall eate of the Tree of life that is in the middest of it and of the hidden Manna that is spoken of Revel 2. as Ionah 1. 12. saith unto the men that were in the ship in the great distresse that fell upon them when the Sea was troublesome Take me up and cast me into the sea so shall the Sea be calme unto you so Christ said to the Father in the great distresse of all mankinde Take mee and cast mee into the Sea away with mee unto the crosse fling me into the grave cast me from the societie of men and so shall heaven and earth and hell be at peace with you and God pacified and pleased with you and as Cantic 3. 11. Salomon saith Come forth yee daughters of Ierusalem and behold king Salomon crowned with the crowne wherwith his mother crowned him so we are called out to behold Christ hanging on the crosse on mount Calvary crucified and killed for thy sinnes Secondly the particular place is Calvarie or Golgotha the place of mens skuls Now some thinke it was so called because Adam was buried there where his skull being found it gave name to the place But this opinion Saint Ierome refutes as a fable some againe thinke it was called Calvary because it was made round like a skull Othersome thinke it was called Golgotha because it was the place of execution where commonly malefactors suffered and where were left the bones and skuls of such as were executed which opinion I incline to Now this wee see could not chuse but be a very infamous loathsome and fearefull place in which Christ was put to death which may teach us these two things the desert of our sinnes that we deserve to die in the infamous loathsome and fearefull places that may bee to have all the disgrace that can be put upon us indeed in regard of men it may bee wee doe not deserve it but in regard of God we doe for as Christ died in Golgotha so we deserve not onely to die in Golgotha but to die in Hell for ever and ever therefore whereas wee would have honour put upon us at our death and desire to be as much graced as may be we must thinke of this that Christ died in Golgotha in a lothsome place to shew the desert of our sinnes that we doe deserve to die in the disgracefullest places that may bee Secondly Christ died in such a disgracefull place to purchase and procure a better place for us to die in he died in the fields that we might dye in our beds amongst the Priests and Pharises and his enemies that we might dye amongst our friends he on the crosse that wee might dye in ease and comfort for his condemnation is our acquiting his death our life his paines our ease It is an observation that if a Bee hath stung any one thing it can sting no more though it make a buzzing and a great noyse so it is with death which having stung Christ hath now left her sting in the body of Christ therefore though death may keepe a buzzing and adoe about a Christian yet he can doe him no hurt because he hath left his sting in his sacred body therefore the Apostle 1 Cor. 15. 35. triumphs over death saying O death where is thy sting O grave where is thy victory O death I will be thy death O grave I will be thy destruction Heb. 2. 14. Forasmuch as the Children were partakers of flesh and blood hee also tooke part with them that hee might destroy through death him that had the power of death that is the devill The fourth point was The maner how now before they did nayle him to the crosse they gave him vinegar to drinke mingled with gall so Saint Matthew but Marke saith they gave him wine mingled with myrrh now how can these two agree together I answer the one speakes of the quality of it and the other of the substance Matthew speaketh of the qualitie Marke of the substaine for indeed it was wine in substance but sowre wine as sowre as vinegar and it was myrrh yet as bitter as gal in respect of the quality for it was a marvellous distastfull and bitter cup which they gave Christ to drinke one would not have given it to any man what was the reason that they gave him this some say it was to take away the sense and feeling of his paine but it cannot be so for there be two reasons against it first because the Iewes had no such intent to ease him but rather to afflict him secondly there is no such operation in the things for wine is a comforter of the vitall spirits the heart and braine other thinke the reason
spirituall grace to cover our soules with for Christ was not so naked in the sight of men as we be naked in the sight of God every man can see the nakednesse of his bodie and can complaine of that but they cannot see the nakednesse of their soules according to that which the Spirit of God saith Revel 3. 17. Thou sayest I am rich and inclosed with goods and have no need of any thing and knowest not that thou art wretched and miserable and poore and blind and naked Thirdly seeing Christ was naked on the crosse this his nakednesse doth serve to purchase and procure clothing for thee therefore Christ was naked on the crosse in the sight of men that thou shouldest not be found naked in the sight of God but that thou mayest stand with comfort before God at the day of judgement covered with the righteous robe of Christ Iesus The fourth thing observed in the manner of Christs crucifying was That he was crucified betweene two theeves and he was numbred amongst the wicked they did hang him in the middle as if he were the chiefe of them Whereby we learne first as it was the portion of Christ to be accounted and numbred amongst the wicked so it is the portion of Gods people to be numbred amongst the wicked still to this day Secondly seeing Christ was crucified betweene two theeves this must teach us wisely to distinguish betweene the crosse of Christ and the crosses of the theeves for although the punishment was alike yet the cause was not alike for Christ he died an innocent man but they died worthily for that which they had done and even so heere wee must learne to distinguish betweene the punishment of the godly and of the wicked for many times taste of the same punishment but the cause is not alike Yet let us beware of Popish superstitions which so admire the crosse outwardly that they eate out the life of all internall devotion thereby and to this end let us take notice of these five falsehoods in their Crucifixes First they picture Christ hanging on the crosse whereas he stood on his feet and wee have great authority for it as Irenaeus Iustine Martyr Gregory and Bellarmine all these affirme hee did not hang on the crosse but stood this is the first falsehood Secondly they affirme and make the wound to bee on the right side of Christ whereas it was on the left side for when the souldlers pierced him water and blood came out of it now there is water no where about a man but at the heart for that onely wants cooling which is the office of the water about it therefore in probability it was on the left side that being neerer the heart and this is a second falsehood Thirdly they naile his feet but with one naile whereas Christ had two nailes in each foot one the Heathen could say Away with him to the crosse two nailes to naile his hands and two nailes to naile his feet and every man cannot chuse but thinke more than one naile was needfull to naile his two feet A great Iesuite was the first inventor of this doctrine and hee pictured Christ with one naile in his feete this is the third falsehood Fourthly Saint Paul saith 1 Cor. 11. Doth not even nature it selfe teach you that if a man weare long haire it is a shame to him It was not lawfull for a man to weare long haire except he were a Nazarite but they picture Christ with long shag haire Now we are to thinke that Christ would not sinne against nature for there was no sinne found in him againe he was no Nazarite after the custome of the Law though hee were of Nazareth or a Nazarene by reason of habitation or the place where hee dwelt for he did drinke wine and strong drinke which was not lawfull for the Nazarite to doe therefore it is very probable if not certaine that Christs haire was short this is the fourth falsehood Fifthly all the Evangelists say that the titles that were set over the head of Christ were written in Hebrew Greeke and Latine but in their crucifixes it is written in Latine onely this is the fifth falsehood So that wee see they are so farre from the true power and vertue of the crosse of Christ aâ they have not a true forme of it therefore doe thou whosoever thou art leaving these dead images labour in the crosse of Christ to crucifie the immoderate care of the things of this life thy covetousnesse thy impatience thy sinfull anger thy uncleanenesse and though thou have no woodden crosse nor no stone crosse as the Papists have yet this crosse shall be thy comfort and joy in life and death The fifth point is The behaviour of Christ on the crosse which of all other is most worthy to be considered for though he did cary himselfe holily and patiently the graces of God being fully seen in him in his life time yet especially they did shine most bright and cleerely when he came to dye for as the starres doe shine brightest in the darkest nights so the vertues and graces of Christ did shine brightest when he was upon the crosse Now this carriage of Christ upon the crosse must teach us especially to looke to our behaviour in our crosses for although a Christian mans speeches actions and behaviour should be seemely and holy at all times there being no time wherein wee should not walke worthy of a Christian calling yet especially when hee is upon the crosse as it were then he must shew all his Christian vertues and holy graces for saith one such as a man is in trouble such he is indeed because then for the most part he cannot deissmble when trouble is upon him as he may at other times when he is in peace let one put water into a glasse if the water be cleere shake and joggle the glasse and there is nothing but cleere water seene but if there bee mud or dregges in the bottome if then you shake it it will flie all abroad and easily appeare so if a mans affections be pure stirre and shake him and there will nothing appeare but that which is pure but if there bee dregges or mud in the bottome sinnes or corruptions then shake and stirre him and all will fly about and be seene I have shewed you heretofore that the devill is like a dog whose quality is if a man let fall a bone or give him any thing when hee is at meat with him then the dogge will wait for more but if hee give him nothing let fall no bone or crumme the dogge will waite no longer he will seeke him a new master so the devill doth if a man bee in trouble afflicted with crosses hee will waite to see if a bad word or action doe escape if wee let fall any then he will waite still but if none fall the devill will seeke him a
redeemed us by his Sonne not onely by his life but by his death also And therefore as S. Andrew saith I am more beholding to thee O Lord for the worke of my redemption by the death of thy Sonne than for the power by which I was created therefore if a man should be thankfull for his creation much more should he be for the worke of his redemption for it was a marvellous love of Christ the hee tooke our nature upon him to come into the world to worke our redemption to lose his life to finish and perfect it and therefore how thankefull ought we to be for so great a mercy Secondly seeing our redemption and salvation is perfected and finished by the death of Christ wee may see the grievousnesse and greatnesse of our sinnes that when we had sinned against God all the powers in heaven and earth could not doe it but it must bee Christ that eternall Sonne of God and it was not with his life only but with his death wee thinke much of suffering any little affliction or trouble but Christ must die to expiate sinne and to abolish it whereas neither Angels nor Archangels nor all the Saints and holy men in the world could have done it therfore seeing Christ paid so deare for it we must take heed we doe not account it a light matter to sinne Therefore let us take heed how we grieve him by our sinne seeing hee was contented to lose his life and to shed his heart blood for us SERMON XXV LVKE 23. 46. And when Iesus had cryed with a loud voyce hee said Father into thy hands I commend my spirit And having said thus he gave up the ghost OF the seven last words which Christ spake on the crosse this is the last which containes an holy Resignation of the soule and spirit of Christ into the hands of his Father wherein something in generall and something in particular is to bee considered The generall is this That all the speeches and words that Christ did speake on the crosse from the first to the last were holy and good so hee did not onely begin well but did end well also he made an holy close of his life when he came to breathe out his last breath which must teach us what the care of a Christian should be when he is in sicknesse and trouble not onely to begin well but to continue well till he come to dye and breathe out his last breath and then to make an holy close of his life this is that which Christ speaketh of Mat. 24. Hee that continueth unto the end shall bee saved and the spirit of God Revel 2. 10. Bee thou faithfull to the death and I will give thee a crowne of life An Archer though hee ayme and draw well yet if hee in the loose let his hand slip or sinke downe he will be wide of the marke so though we begin and ayme well yet if we start aside or sinke downe when wee come to die wee lose all our glory therefore it must bee our care not onely to begin but to end well also It is in sanctified motions as it is with wheeles that bee swiftest at the first and afterwards slower and slower till the wheele stand still so it is in sanctified motions they bee swiftest at the first and afterward by little and little they abate till at last they dye if they bee not supplied by good meanes therefore it is good not onely to begin well but also to end well too when we breathe out our last breath Iohn 2. Christ set out the best wine at the last But quite contrary it is the manner of the world to bee best at first and worst at last with the people of God it must not be so for if there bee any worst it must bee the first and the best at the last Indeed it is the fashion of the world to begin well and to end ill but the people of God must not doe so they must not onely begin well but also continue well and end well and so make an holy close of their life when they breathe out their last breath and when they shut up their eyes from the light of this world they may see the kingdome of heaven The next thing to be considered is the practice of Christ when hee came to dye In which observe five things 1. To whom he commended his spirit to his Father 2. What it was he commended his spirit 3. When he commended his spirit at the instant of his death 4. Vpon what ground he commended his spirit upon a perswasion that he was his Father 5. What comfort wee may have by the commending of his spirit into the hands of his Father First to whom hee commended his spirit the Text sheweth to his Father When we be alive we commend our selves to our friends in hope of comfort but when we come to die we must commend ourselves to God only therefore as Christ when hee came to dye shut up his eyes and did not looke upon his mother nor his disciples nor upon any beloved but hee did wholly commend himselfe into the hands of his Father in hope of comfort so when wee come to dye wee must shut up our eyes and not comfort our selves in our wives children friends and those we love deareliest but we must commend our soules into the hands of God Yea the people of God have good cause to doe so in regard he is all in all to us as David saith Psal 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee therefore hee cast himselfe upon God in hope of comfort so a man while he liveth may have many friends to commend himselfe to but when hee commeth to dye there is none but God that we can commend our soules to Therefore seeing no man hath any body to commend his soule to at last but God onely it must be our wisedome to keepe God our friend for if we despise him in our health it is just with him to despise and reject us when we come to die We read Iudg 10. 14. when the Children of Israel had forsaken the Lord and followed Baalam and Astaroth and served them in their distresse when they came and cried to God to save them out of the hands of their enemies the Lord said unto them Goe and crie unto the gods whom ye have chosen Let them save you in the time of your tribulation In like manner the Lord will say to us when wee have despised him in the time of our health and have followed our pleasures profits and our old sinnes goe and crie unto the gods whom yee have served see if your money will save and helpe you you that have made your pleasures your belly and your sinnes your God now see if these will helpe you for if ye despised God in your life time it is just with
for as Physitians say there is a filme containing water about the heart which serves to coole it and keepe it in temper which they call Pericardium therefore Christs heart being wounded there came forth blood and water blood from the wound in his heart water from the Pericardium or filme involving the heart wherein is contained water That which was Miraculous was that the blood flowed apart by it selfe and the water apart without any mixture together therefore seeing the heart was wounded it is an Evidence to the World that Christ was truly and really dead and yet these two things had a further mystery and meaning First whereas we see the legges of Christ was not broken as the legges of the theeves were this was to teach us that all the wicked of the World could doe no more to Christ than God had appointed they could take him and buffet him and whip him and crowne him with Thornes and naile him to the Crosse and kill him at last but yet they could not breake a bone of him Hence wee may learne for our owne comfort that all the wicked in the World can doe nothing to a Christian without Gods appointment they may trouble and molest them but they cannot breake a bone of them so we see Psal 34. 20. Many are the troubles of the righteous good people may have many troubles and they may put them on the Crosse but they cannot breake a bone of them For the Lord keepeth all his bones so that not one of them shall be broken Secondly there was not a bone of him broken to shew he was the true Paschall Lambe As 1 Cor. 5. 7. Christ our Passeover is sacrificed for us as the Passeover did keepe the Israelites from the stroke of the devouring Angell so this same true Paschall Lambe doth keepe us from the wrath of God falling upon us at the day of Iudgement and as the Lambe was taken up foure dayes before they killed him So we should labour to get Christ into our hearts before death commeth The second Evidence is that water and blood did flow out of the dead body of Christ to teach us that God hath opened a fountaine of grace and life as Zecharie had foretold for sinne and for uncleanesse But what comfort have we by it Is there any power or vertue in the dead body of Christ I saith the Lord there is power and efficacie in it or from these two streames that issued out of the dead Body of Christ there is infinite comfort that doth arise as 1 Iohn 5. 6. saith hee This is that Iesus Christ that came by water and blood not by water onely but by water and blood There were two streames that did issue out of the dead Body of Christ there issued a streame of pure blood to wash away the guilt of sinne and a streame of cleare water as cleare as Chrystall to wash away the filth of our sinnes for these bee two maine things that trouble the people of God 1. The guilt of sinne binding us to punishment 2. The filth of sinne making us hatefull and loathsome in the eyes of God First therefore dost thou feele thy heart troubled with the guilt of sinne runne unto the Crosse of Christ and catch hold of some of the droppes of blood that came from the side of Christ offer them to God and say in thy meditation Lord behold the blood of thy Sonne and sprinkle it by the hand of faith upon thy Soule and Conscience and God will bee pleased and pacified with thee Secondly If thou be troubled with the filth of thy sinne runne unto the Crosse of Christ and get of the water that issued out of the side of Christ and besprinkle thy soule and conscience by the hand of faith and so thou shalt bee cleane in Gods sight To make this plaine suppose there were a man that had a foule yard who laid stones and gravell on it yet still it remained durty in which time there came a friend to him who seeing him labour in vaine to make his yard cleane gave him this Counsell saynig you have a Spring in your yard open it and it will carry all your soile and baggage away and so your yard will bee cleane So if wee finde our hearts uncleane wee must get to one of these same Springs that come out of the dead body of Christ and this will carry away all the baggage and soile this is the benefit wee have by the dead body of Christ therefore blessed be God that hath opened such a Fountaine for sinne and for uncleannesse and as David longed for the waters of the Well of Bethel 2 Sam. 23. 15. much more should wee long for the blood and water that did issue out of the side of Christ and labour for it although it be with the hazard of our peace and losse of our lives The next thing we are to speake of is Of the power of Christs death for although there seemed to be nothing therein but weaknesse yet there was power in the death of Christ for the veil of the temple was rent in twain from the top to the bottome without any hands The earth did quake and the stones rent in sunder Hammers and other instruments could not doe it but the death of Christ did it The graves did open and the dead bodies of the Saints did rise and did goe into the holy Citie and shewed themselves to many so we see there was great power in the death of Christ as great Princes and Kings and great Monarches when they live are able to doe great matters but when they dye there is no power nor might in them they are able to doe nothing never a Cloud will moove a Stone stirre or Grave open at their deaths but at the death of Christ they did Therefore this doth shew there is great power in the death of Christ First it is said that the veile of the Temple did rent in twaine from the top to the bottome Christ did hang in Mount Calvary dead and yet the power of his death did pierce into the Citie and Temple and did rent the veile without hands from the toppe to the bottome Now they which know the Scripture know that the Temple was divided in two parts in the first was the Table the Shew-bread and the Candlesticke this was called the Holy place and in the other was the golden Censer the Arke of the Testament over-laid with gold round about wherein was the golden Pot which had Manna and Aarons rod which had budded and the Tables of the Testament and over the Arke were the glorious Cherubins shadowing the Mercy seat which two places were separated by a veile Now at the death of Christ this same veile was rent in twaine from the top to the bottome whereof there be divers Reasons First That an entrance might be made into heaven by his death for this
he that heareth my Word and beleeveth in him that sent me hath everlasting life and shall not come unto condemnation And therefore howsoever a Christian may be condemned in the court of man yet he shall not be condemned in Gods court this may be the stay of a Christian Rom. 8. the Apostle saith There is no condemnation to those that be in Christ so if a man be in Christ he is freed from eternall death Secondly The death of Christ hath freed us from the sting of death for as we have heard ever man hath a deaths cup put into his hands but Christ hath taken the sowre out of our cups and put it into his owne and we have the sweet Thirdly He hath altered the nature of death for it was a curse unto us and now he hath made it a blessing as in the Revelation Blessed are they that die in the Lord for they rest from their labours and their workes follow them Fourthly We are freed from the power of death it was seize upon us for a little season but it cannot keepe us under it is impossible that death should hold him under so it is said of Christ Act. 2. 24. He hath loosed the sorrowes of death because it is impossible he should be holden of it So it shall be with every true Christian death shall not hold them Fifthly By his death he hath destroyed the Devill sinne hell damnation and all other spirituall enemies and hath not onely conquered them for himselfe but for us therefore as Iosua when he had conquered the five Kings he called his servants and made them set their feet in their neckes So Christ will call forth his servants to set their feet on the neckes of their spirituall enemies and so make them conquerours Therefore let us lay hold on Christ if we have him we have all things and if we want him we lacke all things let us roll and wrap up our selves in the death of Christ and then his paines shall be our ease his shame our glory his life our death SERMON XXVIII IOHN 19. 38. And after this Joseph of Arimathea being a Disciple of Jesus but secretly for feare of the Iewes besought Pilate that hee might take away the body of Iesus and Pilate gave him leave hee came therefore and tooke the body of Iesus BEloved yee have beene at the buriall of many your good friends and I must intreat you to bee at one more and that is at the buriall of Christ and not so much to honour him with your presence as Christ may honour you and I must further intreate you not onely to bury Christ but to bury your selves to lay your body upon his body I meane your vile lusts and sinnes and then as Christ lay three daies in the grave and then rose againe so we shall rise at the time appointed to glory and everlasting happinesse Now in the buriall of Christ we observe divers particulars 1. What were the causes why he was buried 2. Who were the parties that buried him 3. The place where they buried him 4. The manner of his buriall 5. The fruits and effects of it The reasons why Christ was buried are in number foure first to give us further assurance of the death of Christ because all the hope of a Christian dependeth on his death as being the very price to satisfie the justice of God for mans sinne and it is as wee heard the golden key to open heaven to the true beleevers therefore there must be undoubted evidence of his death and what better can there bee than this he was buried for let a man be dead and straight way they bury him if Christ had beene alive Pilate would not have given leave to Ioseph to have taken him downe and therefore before he would give licence to bury him he enquired of the Centurion to know whether he were dead or not and finding that hee had beene dead an houre Pilate gave leave to Ioseph to take him downe and againe if Christ had not beene dead Ioseph would not have buried him because hee was a friend to Christ if there had beene but a sparke of life in him hee would not have buried him therefore this is another evidence that Christ was truely dead for men if there bee any humanity or compassion in them doe not use to bury living men but dead men therefore Abraham saith in Gen. 21. Give mee a place that I may bury my dead in so that Iosephs burying of Christ was an evidence that Christ was truely dead and Gods justice fully satisfied death and hell conquered the devill subdued and God pacified and pleased Matth 12. our Saviour saith that he will be the signe of the Prophet Ionas to them Now what was that when they were at sea there arose a great storme and the men were in danger of drowning so that they were faine to cast out their goods but when that would not doe they tooke Ionas and cast him into the sea and there was a great calme so in the generall distresse of mankinde we were all like to perish till Christ was killed and cast into the grave and then heaven and earth were at peace God was pacified and pleased therefore in all the distresses of a Christian let him goe to the grave of Christ behold him killed and crucified for thy sinnes this will make feare to fly away and comfort will spring from it Secondly that hee might conquer death in his strongest hold even in the cabbin and house of death as Iob saith Chap. 17. 13. for the grave is the house of death and there bee the chambers and roomes of death and there is the greatest power that death hath to subdue mortall men therefore Christ was buried that hee might conquer death in his strongest hold Brave Conquerours and Captaines are not contented to overcome their enemies in the field but they will pursue and follow them into their strongest holds and castles and so will conquer them there thereby to make their victory the greater so Christ did not onely conquer death on the crosse but followed him into his denne and strongest hold and overcame him there Sampsons victory was the greater that he suffered his enemies to binde him and then did breake in sunder his bands and overcame them so this made the victory the greater that Christ would suffer himselfe to be bound with the chaines of death and to be laid in the strongest hold of death yet there to overcome him Now as Christ conquered death so must every Christian conquer death not by flying and avoiding it for that we cannot doe we may not looke to doe as Henoch did goe to heaven without death but we must goe to the place of death and into his dens and conquer him there Thirdly to sanctifie and to sweeten the grave for us for in it selfe it is a place of rottennesse and filthinesse and therefore
would have beene squeamish to have taken downe the dead body of Christ in his owne armes to have soyled and foyled himselfe with the bloud that came out of his wounds but the true love hee did beare to Christ made him doe it so if there bee true love in us to Christ we will not bee squeamish to doe any meane service and duty for him and his members wee will not be squeamish to come to their sick beds to comfort and relieve them wee see a mother through the love she hath to her childe will stoope to doe any meane service and duty that another woman would be somewhat squeamish of so if there bee true love to Christ in us it will make us doe any service and duty to the meanest of Christ members even to do that which another would scorn S. Iierom saith O man when thou goest to the sicke beds of thy neighbours thou art somewhat squeamish and thou makest a sowre face at it consider with thy selfe that thou art made of the same element and the same thing that is befallen him thou mightest have suffered thinke his sorrowes and paines to be thine owne and then thou wilt not be so squeamish Secondly they were Disciples yet but weake Disciples Ioseph was a secret Disciple but for feare of the Iewes hee durst not shew his face openly in that profession and Nicodemus hee came to Christ by night now these were weake Disciples and yet in the greatest disgrace stood to Christ when Iudas had betraied Christ and Peter had denyed him and all the rest of the Disciples were fled from him which may teach us not to despise our weake brethren but to thinke humbly of our selves and to carry our selves lowly for these weake ones may stand to Christ and to the profession of holy Religion when great learned men shrinke men of great graces therefore wee should not despise our weake brethren as Paul exhorts Rom. 14. 4. who art thou that condemnest another mans servant hee standeth or falleth to owne Lord and master yea hee shall be established for God is able to make him stand Now I doe not speake this to nourish any one in his weakenesse for it is a good thing to speake boldly in the cause of Christ who saith he that denyeth me before men I will denie him before God There is a pretty story in the booke of Martyrs of two Protestants that were doctors of Divinity in the dayes of King Edward saith one of them I am afraid I shall not have courage to stand out for Religion in the time of persecution I thinke I cannot burne for Religion saith the other knowing that I doe know if I had one hundred lives I would give them and be contented to lose them in the cause of Christ well the time of persecution came and the strong man became a Papist and the weakest remained a Protestant although he did not burne for it but dyed in his bed therefore the strong must carry themselves humbly and lowly and not despise their weake brethren but pray to God that they may shew love to Christ in the time of greatest troubles Now what was it that made them performe this duty to Christ this consideration that they had heard Christ preach unto them and had not profited by it that hee was entertained into many of their houses but not into their hearts and now that thay had taken Christ and killed him if ever they will shew their love to him now they must doe it or never this consideration made them hold and stand to Christ when others did shrinke Now the same thing must worke upon us the like effect we have heard the Gospell a long time yet have profited little by it whereas we might have growne in grace and have beene teachers of others still we remaine ignorant the more shame for us we should rather reason thus I grow old and I know not how soone the day of my death will come now is the time where in I should get grace the time wherein I should get knowledge it must bee now or never this consideration may stirre us up to shew love to Christ and to his members The next point is the place where Christ was buryed and this is to bee considered in divers circumstances 1 That it was another mans grave 2 That this grave was Iosephs grave 3 That it was a new grave wherein never any man was laid 4 It was in a Garden First it was another mans grave that Christ was buryed in for hee was so poore that he had not a grave of his own we see that poore men though they have not an house to hide their heads in yet they have a grave to bury themselves in but Christ was so poore he had not a grave of his owne to bury himselfe in neither was it onely in his death but also in his whole life for when Christ was borne he was borne in another mans house when he preached hee preached in another mans ship and when he prayed he prayed in another mans garden when hee eat the women ministred unto him when he did ride to Ierusalem he did ride on another mans Asse when he was buryed he was buryed in another mans grave he had nothing peculiar to himselfe but his crosse which no man would touch much lesse take from him for they compelled Simon of Syrene to beare it all which may teach us that Christ hath sanctified a poore estate to us so that if a man be never so poore and meane let him be contented with it and labour to be Gods servant that he may say of him Behold my servant and behold my sonne then this poore estate is sanctified to thee Secondly Christ was buried in another mans grave to shew that hee would come in a neerer conjunction with us That hee would not onely take our nature upon him come into our houses and eate at our Tables but hee would also lye in our graves with us it is a great love that a woman heares to her husband that shee will be contented to forsake her fathers house and leave her kindred and go and dwell with her husband but it is a farre greater love when shee will follow him into the prison and downe into the dungeon so it is a great love of Christ that he would take our nature upon him come into our houses and feede at our tables But it is a farre greater love that he would go into the grave with us and lie there troden downe of death that so he might give life to our dead bodies Secondly this grave was Iosephs now Ioseph was a rich man as wee have heard and this was to fulfill that Scripture Esay 53. 9. where the Prophet foretold it Hee made his grave with the wicked and with the rich in his death on the crosse contemned and despised but in the grave he was honoured so it is with a Christian so
long as he is in troubles and crosses of this life so long he is contemned and despised but when he is in the grave then hee is honoured as wee see the Iewes did persecute the prophets in their life time but when they were dead they did paint and garnish their tombes therefore our Saviour saith ye are witnesses unto your selves that yee are the sonnes of them that murthered the prophets when they were alive then they could not abide them but. when they were dead then they did honour them and so in Prov. 10. 7. The memoriall of the just shall be blessed but the name of the wicked shall rot The sight of a good man is grievous to a number they cannot abide to see his face but let God take him away and then they honour him it is not so with the wicked man for hee hath his honour whiles he liveth here every one doth applaud him and speake to him faire but let him dye and then his name rots as Iob 21. 17. it is said How oft is the candle of the wicked put out and how oft commeth their destruction upon them where we may see the life of a wicked man compared to a candle that when it is light every man takes delight to looke on it but let it be put out and it leaveth a stinking snuffe behinde it even so it is with a wicked man as long as he liveth every man seeketh to him and many doe applaud him but if he be dead then he leaveth nothing but a stinke behind and therefore this is a comfort to a Christian man that though he be despised here while he liveth yet he shall be honoured in the grave Thirdly it was a new grave wherein never man lay and here was a speciall providence of God in it Now there were two causes why he was buried in a new grave First lest the Iewes should surmise that it was not Christ that did rise againe but some other that was buried before him therefore he was buried in a grave wherein never man was laid before him Secondly lest the Iewes should thinke he did not rise by his owne power but by the power of some holy man that had beene buried there before even as the man spoken of 2 king 13. 22. when he was put into the grave of Eliseus and did touch his dead bones life came into him againe so lest they should thinke that some holy Man had beene buried there and by touching of his dead bones life came into him againe therefore wisedome of God appointed that he should bee buried in a Grave wherein never man was so that God would stop all occasions of surmising to the contrary In Hos. 2. 6. Behold saith the Lord I will hedge up the way with thornes and make a wall that he shall not finde her pathes some take this way to be the way of affliction but it is a Metaphor taken from men that doe inclose beasts in a pasture that do thrust bushes into every gap because they should not creepe out even so because wee are ready to creepe out at every gap therefore the Lord doth stop them that so wee may not wander here and there Fourthly it was in a garden that as the first Adam did commit sinne in a garden so the second Adam came to bury sinne and utterly to destroy it in a garden I but why did Ioseph make his grave in the midst of his garden seeing the garden is a speciall place of delight the reason is that he might remember death in the midst of his pleasures and to put him in minde that he must lye there and be dissolved to dust which doth teach us a speciall point of Instruction that wee ought to remember death in the midst of all our pleasures and delights our Saviour in his life often speaks of death as Matth. 20. 18. and Luk. 18. 31. When Christ was transfigured on the mount and Moses and Elias talked with him it is said They appeared in glory and spake of his decease Luk. 9. 31. so in the midst of our mirth and of our delights and pleasures we should thinke of death Saint Ierome saith it was the custome amongst the Romans that in the midst of their triumphs there was one at the backe of them who cryed out Remember thou art a mortall man and for all this applause that thou must dye so it was the manner of Egyptians that at their merry meetings to bring in a Sceleton the picture of a dead man whose flesh was puld off the bones and one said unto them Eate and drinke and bee merry for thou shalt bee such an one after death Now if the Romanes in their Triumphs had their remembrance of death and the Egyptians at their merriments then how much more should wee that be Christians thinke of death they had but the light of nature and we have the light of Gods grace We reade Genes 22. When Abraham saw the place afarre off where he should sacrifice his son he tooke the wood of the burnt offering and laid it on his sonne Isaac and he tooke the fire in his hand and a knife and they went both together so when wee see afarre off the place of death or the time when we shall dye by contemplation or meditation that wee are old or that sicknesse is upon us wee should fit and prepare our selves for it that so wee may dye in faith and in the favour of God in assurance of the pardon of our sinnes that so when wee part with this world we may enter into joy and happinesse Fourthly we are to observe the manner of Christs buriall wherein divers things are to be considered As first that Ioseph before hee would take downe the dead body of Christ would aske leave of Pilate for the bodies of the condemned be in the hands of the Magistrates This was the reason why he would not take downe the body without leave Secondly when he had leave he goes and puls the nailes and spicks out of the hands and feete of Christ takes his body down and gets it on his backe and in this meditation it is likly said Lord thou hast borne the burthen of my sins and now I will beare the burthen of thy body Thirdly that Nicodemus did bring an hundred pound of sweet odors of Myrrh and Aloes to imbalme his body and lest the Iewes should thinke it were superfluity it is said It was the maner of the Iewes to doe so Fourthly when they had imbalmed his body Ioseph gets a kircher and tyed upon his jawes and wrapped up his wounds and sores with fine linnen and laid him in a faire sheet and wrapped him in it Fiftly when this was done they layd him into the earth the one at the head and the other at the feet and then they rowled a stone upon the grave that no body might doe any hurt unto the dead body
of Christ Now from hence divers things worthy our observation offer themselves unto us but for the present wee will content our selves onely with these two observations First The readinesse of these men to burie Christ wherein they shewed their true love to him the one hee brought fine linnen to wrap up Christ in the other an hundred pounds of oyntment to annoint the dead body of Christ these men thought nothing too much to bestow on him But where are the men that are so ready now to doe service or to bestow any cost on Christ These men did but a little in his life time but now hee is dead they stand at no âost they are ready to doe any service unto him which may condemne us that now live in the light of the Gospell now when Christ is not dead but alive in glory and amongst us in his lively members and are no more ready to shew our love to Christ who is yet to be clothed and helped therefore as a learned man saith Let us go with these two Disciples and buy fine Linnen and wrap the body of Christ in it and let us bring an hundred pound of sweete spices to imbalme him with and if thou canst not buy an hundred pound then buy ten pounds if thou canst not buy tenne buy five if not five then one pound and if not one pound then buy one ounce yee know what Christ saith That which ye do to of these little ones ye do it to me and if thou hast nothing to give Christ yet take heed how thou take away any thing from Christ As the fine linnen and the sweet spices that Ioseph and Nicodemus had prepared for the buriall of Christ therefore if there be any money or bread or any thing else to bee bestowed on Christ in his poore members let us take heed how we doe take it away If I say we have nothing to bestow on Christ or on his poore members yet let us take heed how we take away from him that which Ioseph and Nicodemus hath given I meane that which Gods people hath bestowed Secondly we observe in the manner that as too much sumptuousnes is to be avoyded so too much sluttishnesse there is a golden meane if one could hit it there be some too fine and there be some too sluttish and therefore if we have no better rule than this let us follow the manner and custome of Gods people we see here it was the custome of the Iewes so to burie Now there bee foolish toyes used amongst us I know not from whence they came but I am sure it is not the ancient manner of Christians so to bury The fifth is The fruite and benefit we have by the buriall of Christ which is That sinne may be buried in us and therefore as every man would bee contented to bring something to the buriall of Christ if thou canst not bring fine linnen with Ioseph to wrappe the body of Christ in nor an hundred pound of sweete spices with Nicodemus to imbalme his body yet doe thou bring thy sinnes and thy corruptions let them die in his death and be buried in his grave this is acceptable to God and seeing he lookes for thy sinnes and my sins and hath waited three daies together being trampled and troden downe of death therefore what may wee looke for if wee doe neglect it Now that sinne may bee buried in us there bee foure things required First that we labour to kill sinne for if wee have not killed it wee cannot burie it as long as their is life in it it will rise againe and therefore let us slay sinne and labour to kill it this is that which Paul speaketh of Colos 3. 1. Mortifie therefore your members which are on earth that is kill your sins and your lusts Wee see when the Souldiers went to bury the theeves finding them alive they first brake the legges of them and killed them so when we goe to bury sinne if we finde sinne to be alive still wee must first breake the legges and kill it and then we must burie it Secondly We must hate the loathsome face of sin for if we like it and love it we will never bury it and this is the reason why we are content to bury our friends though we lov'd them lik'd them well because after they are dead they become loathsome so when sinne is loathsome and wee cannot abide to see the ugly face of it then wee should endevour to bury it Therefore when men will sweare and lye and prophane the Sabbathes and be drunken it is certaine they doe not see the loathsome face of sinne and then they care not for the burying of it Thirdly To remoove it out of our sight and out of our houses as wee remoove a dead man out of our houses therefore Abraham said Let me bury my dead out of my sight Ezâ 39. 14. There is related a strange storie that there were searchers appointed to goe through the lanâ who if they did finde any dead mens bones after a great slaughter were to set up a marke or a sticke by them till the buriers came so every mans conscience must be the searchers to finde out his sinnes which when hee hath found out then hee must set a marke by them and never leave till thou hast buried them out of thy sight Fourthly When we have buried sinne them we must rake moulds on it which if we doe not the Divell will come and put life into it againe therefore it must be every mans wisedome by praier and meditation to rake moulds over his sinnes that so they doe not rise againe and his latter end be worse than his beginning SERMON XXIX ACTS 2. 27. Because thou wilt not leave my soule in Hell neither wilt thou suffer thy holy One to see corruption HAving spoken of the death of Christ now we come to handle a further descent of Christs humiliation for there were certaine steps thereof on which hee descended till he came at the lowest steppe and it was as all Divines agree His descention into Hell Genesis 28. 12. We may see that on the ladder that Iacob saw in his vision there were Angels ascending and descending so on the ladder of mans redemption there was Christ descending lower and lower till hee came to the lowest steppe and sinfull man ascending higher and higher till hee came to the highest top of glory it is an experience in nature that those would carry water up to high Towers and Steeples must let it fall exceeding low ere it can rise So our Saviour Christ the most cunningest Artificer in the World that he might raise the fraile nature of man to the highest toppe of glory was contented to fall exceeding low to the lowest step of humiliation that so he might raise man to the highest glory This is generally the mystery of Christs
as Christ speakes Matth. 12. 40. As Ionas was three dayes and three nights in the Whales belly so the sonne of Man shall be three dayes and three nights in the body of the earth therefore the body of Christ was no lower than the grave it descended no further And this may be a sweet comfort to us that the bodies of Christians descend no lower than the grave therefore when we see a Christian laid into his grave he is in the worst estate wee shall see him in but the wicked descend lower and lower til they come at hell though their bodies doe not descend when they be buried yet when they shall rise againe at the last Iudgement then not onely their soules but also their bodies shall goe to hell as Psal 9. The wicked shall be turned into hell and all the nations that forget God but when a Christian is buried and laid in his grave here is the worst estate shal befal them for where the body of Christ rested there the bodies of Christians shall rest after death to wit in the grave The second is That Christ went downe in his Spirit into hell or descended thither to preach to the damned to convert them This opinion seemes more unreasonable than the former but Bellarmine confutes it for hee saith that life is the time of grace there is no repentance nor converting unto God after death according as Christ saith Iohn 9. Worke while it is called today for the night commeth on when no man can worke And 2 Cor. 5. We shall all appeare before the judgement seat of God to answer for that we have done in the body whether it be good or bad So there is no repentance after death but then we must come to judgement to answer for that we have done in our flesh And Galath 6. Whiles we have time doe good here in this life-time is the doing of good and therefore it is a sure thing that if we doe not repent and turne unto God while wee live here wee shall not repent after death because this life-time is the time of grace and of repentance therefore it must be the wisdome of men to repent of their sins to turne unto God lay hold on life and salvation while they live here for if they be dead and laid in the grave it is impossible that they should repent because this life time is the time of repentance S. Chrysostome saith there be two kindes of Repentance fruitfull and unfruitfull or penall repentance Fruitfull repentance is in this life Penall repentance after this life in hell for it is true saith he the damned in hell shall repent them of their sins the whoremaster of his whoring the drunkard of his drunkennesse the swearer of his swearing but this repentance shall be unfruitfull though it be an afflictive repentance therefore if wee would have fruit and benefit by our conversion we must repent whiles we live here The third is That Christ descended into hell to suffer the paines and torments of hell in his soule where we should have suffered I answer the Scripture is plaine for this that Christ did not suffer for us in hell for hee suffered on the crosse where all was finished therefore hee did not need to descend into hell to suffer paines and torments there as Hebr. 2. 14. Forsomuch as the children were partakers of the flesh and bloud he also himselfe having tooke part with them that by death hee might destroy him that had power ever death that is the Devill so Christ did overcome the Devill by dying But it may be objected and said that we deserved to have suffered the paines of hell for ever and therefore Christ descended into hell for us To this I answer that if this reason were good then he in soule should not onely have suffered the torments of hell but his body too for wee deserve not onely to have our soules tormented but our bodies also therefore this cannot stand us in stead Christ suffered the paines of hell but not in the place of hell but partly in the Garden and partly on the Crosse which was sufficient for mans offence as a man that hath a summe of money to pay if he pay it though it be not in the same place all is well it cannot be required againe so Christ hath paid and satisfied God for our sinnes though not in the same place where we should have suffered but partly in the Garden when he was in the bloudy sweat and partly on the Crosse when he made that bitter complaint My God my God why hast thou forsaken me And therefore this may give us comfort that God is satisfied and will not require any more at our hands if wee be in Christ The Fourth is That Christ went not downe to hell but hee went to the upper skirts and brims of hell where the Fathers were floting so to fetch them thence This is the opinion of the Papists and is more unreasonable than any of the former for the Fathers were not in the upper skirts and brims of hel but were saved by the same faith we be as we see Act. 15. 11. But wee beleeve through the grace of the Lord Iesus Christ to be saved as they doe so the Fathers were saved by the same meanes we are for the same means were in the Old Testament that is in the New but that there was a veile before it To this effect we have Psal 102. 24. I said take mee not away in the midst of my dayes but there is a plainer place than this Eccles. 12. 7. Then shall the dust returne to the earth as it was and the spirit shall returne unto God that gave it So the soules of good men we see went not to the border of hell but to God as Luke 16. when Lazarus was dead his soule was carried into Abrahams bosome and Dives into hell Now there be two evidences that Lazarus was not in the border and skirts of hell First because his soule was carried by the Angels who doe not carry mens soules into hell but into heaven Secondly because that he was in a place of comfort and joy but there is poore comfort in hell therefore we may see that the Papists opinion is very erroneous and false But there is another Scripture to be answered where it is said Heb. 9. 12. that the way to the holiest of holy was not made by the bloud of Goats and Calves but by the bloud of Christ and then it followes there was no way to heaven but by the death of Christ To this I answer first that there was no way to heaven by the legal sacrifices only the vertue and power of Christs sacrifice laid the way open to us Secondly all that came to heaven must come by the vertue and power of Christ for his death was as vertuall and effectuall to save men from the beginning as
though a great deale of sorrow and misery befall him yet one day hee shall see God with his eyes so also David saith Psal 16. 9. Wherefore my heart is glad and my tongue rejoyceth my flesh also resteth in hope for thou wilt not leave my soule in the grave neither wilt thou let thy holy one to see corruption and more over this was that comfort that Christ gave to his Disciples Matth. 20. 19. when hee told them of his passion And they shall deliver him to the Gentiles to mocke and to scourge and to crucifie him but the third day he shall rise againe Now that which comforted Iob David and Christ must comfort us for as Christ did rise so all his members shall rise and therefore let us conjoyne our selves to Christ whilest wee live here that so wee may dye with Christ and let us lay our selves under him in the grave I meane our lusts and sinnes and then as Christ rose so we shall rise but if thou doe not conjoyne thy selfe with Christ in his death and lye under him in the grave then Christ shall rise and thou shalt lie still in the grave nay it were well if it might bee so for thou shalt rise againe but Christ shall rise to glory and thou to shame Christ shall rise to possesse eternall life and thou eternall death Secondly we shall not onely rise out of the grave but we shall also rise out of trouble for as there is a power of Christ to pull us out of the grave so there is a power of Christ to raise us out of trouble It is an opinion in the World that there is a power of Christ to raise them out of the grave yet they doe not know that there is also a power of Christ to raise them out of their troubles but howsoever this is unknowne to the world yet it should be knowne to a Christian To which effect the Apostle speakes 2 Corinth 4. 10. We alwaies beare about in our bodies the dying of the Lord Iesus that the life of Iesus might be made manifest in our mortall bodies And vers 14. saith he knowing that he which raised up the Lord Iesus shall raise us up also by Iesus and shall present us with you These words are to be understood of raising them out of trouble to comfort them in this world And so 2 Tim. 2. 9. Remember saith he that Iesus Christ made of the seede of David was raised againe from the dead Remember this you that suffer for good causes that as Christ was raised so you shall be raised to comfort and joy out of your troubles so these be the reasons why it was needefull Christ should rise First To assure us that our sinnes are expiated and pardoned Secondly To apply Salvation Thirdly To be an undoubted evidence to us that we shall rise out of the grave and out of our troubles in this world Secondly The time when hee did rise againe and that is exactly set downe the third day according as Christ foretold in the 2 of Iohn I will destroy this Temple and in three daies I will build it againe and Matth. 20 19. the place before mentioned and they shall deliver him to the Gentiles to mocke and to scourge and to crucifie him but the third day he shall rise againe and so in this place which I read unto you that he was buried and that hee rose the third day according to the Scriptures Now there is reason why hee rose no sooner and there is reason why he rose no later as that being the fittest time for him to rise in of which I will speake at this time First Because that it might he an evidence to the Iewes that he was truely dead for if he had risen the first day or the second then they would have thought he had beene in a trance or in a sound onely and therefore to cleare this point he did not rise till the third day because all the hope of the pardon of our sinnes hangs on the death of Christ and all the hope of Gods favor and therefore he would have this point sealed to the World and this was the first reason why Christ rose no sooner Secondly That the Disciples might have an evidence of the power of the death of Christ for there was a greater power in Christ to rise againe when he had beene possessed and vanquished of death three dayes than if he had rose the first day And Augustine saith that Christ did more shew his power in rising from death when they had killed him than hee should have done if he had come downe from the Crosse when they âad him so there was a greater power of Christ seene in rising the third day than if he should have risen the first day or the second it was a greater matter that hee should recover when all hope was passed the widdowes sonne in the Gospell was raised when he lay upon the Beere to bee carried to burying Entichus when he fell out of the window and the dead man assoone as he did touch the dead bones of Elisha but Christ recovered when hee had beene three dayes together vanquished of death and this doth shew the great power of Christ Thirdly To teach us Christians patience that if wee doe not arise out of trouble the first day or the second yet still to waite with christian patience till the third day that is many dayes together till the time that God hath appointed Therefore if wee be not raised out of trouble so soone as wee desire let us not murmure or grudge against God and be impatient but quiet our selves with the good will of God and waite with patience till the time he hath appointed for our deliverance It is the manner of the world if they be in their troubles but a day or two they say how long Lord how long as if they tarried too long but the patience of Christ must teach us patience and to quiet our selves with the good will of God so David did Psal 123. As the eyes of a servant looke to his master and the eyes of a Mayden to her Mistris so our eyes wait on thee till thou shew mercie and though it be not to day nor to morrow yet we waite on thee till thou shew mercie yee remember that Christ Iesus said to Marie when there wanted wine My houre is not yet come There be two houres God hath his houre and wee have our houre our houre is as soone as wee stand in neede but Christs houre is to helpe when all meanes faile there be many that desire ease and peace and comfort but we must tarrie Christs houre wee must waite with Christian patience till the third day come So much for the reasons why Christ rose no sooner now wee are come to speake why hee arose no later The first reason is To shâw that if he had deferred it any longer the Iewes might have
thought that it had not beene Christ but some other And therefore whiles the matter was fresh and the Souldiers about the Grave Christ rose Secondly That the faith of the Disciples might not faint nor stagger for we see Luke 24. 21. that two of them say We trusted that it had beene hee that should have delivered Israel and besides all this to day is the third day so their faith began to stagger and therefore Christ rose that hee might strengthen their faith this is the great goodnesse and kindnesse of God to his servants In the Scripture it is said Hee remembred that we bee but dust Now as Christ had a care of the faith of his Disciples so hee hath a care of the faith of us Christians for hee might have deferred his rising till wee shall rise and then we might have doubted whether we should rise againe or no therefore lest wee should doubt of our resurrection Christ would tarrie no longer and so by this meanes to strengthen our faith that as he arose at his time so we shall arise at our time Thirdly That he might apply it and therefore the Angels give a charge to the woman that she should goe and tell his Disciples he was risen Fourthly Because it was the time that God had appointed Hee stirred not the first day nor the second hee lay dead without motion there was not a word of his rising but when the third day came then Christ rose with majestie and power to give us comfortable hope that wee shall rise one day out of trouble for although there bee little hope of comfort to day or the next day yet when the time commeth that God hath appointed we shall have ease and wee shall have comfort And therefore as Christ was contented to tarry his time so wee must bee contented to tarry the time God hath appointed for our ease comfort and deliverance Thirdly The manner how he rose wherein be three speciall things to bee observed First That though he died in weaknesse yet he rose in power which was seen in this that hee rose notwithstanding all the oppositions the Iewes made for they rowled a stone upon the mouth of the grave and they sealed it and set a watch to keepe him downe and yet he rose in spight of them all which must teach us that Religion shall rise and the Gospell shall rise notwithstanding all the opposition that is made to the contrarie though they rowle a great stone upon it and labour to keepe it downe all the powers in Hell shall not prevaile against it but the Gospell shall rise and Religion shall be advanced in all times so we see in Exod. 1. that notwithstanding Pharaoh made lawes for the vexing and troubling of the Iewes yet they did increase and multiply and this may bee our comfort that as Christ did rise notwithstanding all the oppositions to the contrary so Religion and the Gospell shall rise notwithstanding all oppositions that can be made against it It shall breake through the stones an armed power nor all the Divels in Hell are not able to keepe it downe so our saviour saith Math. 16. Thou art Peter and upon this rocke will I build my Church anâ the gates of Hell shall not prevaile against it much lesse then shall worldly power be able to overcome it So Esay 54. 7. saith he All the weapons that are made against thee shall not prosper and every tongue that shall rise up against thee in judgement thou shalt condemne As also the Prophet Zechary 12. 3. saith And in that day will I make Ierusalem an heavy stone for all people All that burden themselves with it shall be cut in peeces though all the people of the earth be gathered together against it which Chrysostome saith was a Metaphor taken from the custome of the Iewes whose manner was to have a great stone lie at every gate to trie their strength by lifting at it which if a man was not able to lift the more hee did strive and struggle the more hee crushed himselfe with it so the Lord will make the Church and holy Religion to be such a stone that the more they strive and struggle with the more it shall crush them which is a great comfort to the people of God that religion the Gospell and holy profession shall rise in spight of all that make opposition against it Exod. 3. 2. Moses saw the bush burne and yet not waste because God was in it so all the troubles and afflictions of the Church doe not waste it because God is in the middest of the Church for as Christ rose so the Gospell shall rise notwithstanding all the oppositions against it Secondly the power of Christs rising is seene in this that then there was an Earth quake the earth did shake and quake which shewes that death had not taken away any of the power of Christ or abated or diminished it it was as great when he rose as it was before his death we see that all the great Emperours that have died were not able to stirre a cloud or to move the earth but Christ did he made the earth to quake and tremble Death could not keepe him under so Matth. 28. Christ saith All power is given me in heaven and earth and Revel 1. 18. it is said I am alive but was dead and behold I am alive for evermore Amen and I have the keyes of hell and death Wee therefore seeing there is such power in Christ should labour to be under his defence and then we shall be safe from danger as Christ saith Iohn 10. My sheepe heare my voice they follow me and I give them eternall life and they shall never perish neither shall any one plucke them out of my hands Therefore as a man in the time of danger runnes unto a rocke or sure place of defence so in the time of danger let us runne to Christ and we shall be safe from danger by making him our defence Againe the grave had detained Christ but three dayes and yet wee see how the earth did quake and tremble therefore O thou that hast not kept downe Christ three dayes together but many dayes how oughtest thou to quake many dayes Christ hath beene rising in thy heart by the motions of his Spirit and yet thou hast suppressed and kept him under learne thou therefore of the dumbe earth that quaked and trembled for keeping Christ under but three dayes learne I say to quake and tremble for thy great hardnesse of heart that hast kept him under not dayes onely but many yeeres together as the three Apostles Peter Iames and Iohn Matth. 17. when they saw the great glory that was put upon Christ in his transfiguration on the mount and heard a voice saying This is my welbeloved Sonne heare him they fell on their faces and were afraid because they had not formerly attended Christ nor regarded him as
the rest in like manner Matth. 17. Christ did take but thââ of his Disciples with him when hee was transfigured in the Mount which must teach us that every one must bee contented with his assignement This is the reason why hee raiseth some to comfort and leaves some in heavinesse some are rich and others are poore some in sicknesse and others in health because there is a speciall dispensation When Christ had told Peter what death hee should die and that he should be crucified Peter out of a nice curiositie asketh straight What shall this man doe Christ checks him and saith If I will that he tarry till I come what is that to thee follow thou me looke thou to thine owne calling to thine owne dutie follow thou me So when wee see such speciall dispensations that some bee rich and some poore some bee in health and some in sicknesse some in ease and some in paines some in comfort and some in heavinesse some in prosperitie and some in adversitie and yet as holy and as good men as we yea it may be better and holier than thou which art in prosperitie when wee see this I say let every one labour to bee contented with his owne estate and looke to his owne calling and dutie let him follow Christ because there be divers dispensations for thou mayest bee in comfort and thy brother in heavinesse thou mayest bee rich and thy brother poore and yet as holy and as good as thou nay it may be better therefore be thou contented with thy owne lot Thirdly The time when they did rise after Christs resurrection before Christ did rise though the Rockes did cleave and the Graves open yet there was not a man that did stirre or come out of the Graves but when Christ was risen then well was hee that could get up with him which must teach us that seeing Christ is risen wee must rise I doe not meane that wee can rise out of the Graves for that wee must not looke to doe till the last dây but we must looke to rise out of sinne spiritually to newnesse and holinesse of life therefore if Christ be risen rise thou in thy affection It is Pauls exhortation Colos. 3. 1. If Christ be risen seeke the things that bee above where Christ is you that be Christians and hope to bee partakers of Christ doe you rise in your affections do not lie still in your sins but rise to newnesse and holinesse of life We see in experience that if the Master be up it is a shame for the Servant to lye still so seeing Christ our Master is risen let us rise with him to newnesse and holinesse of life and therefore let us not lie still in the grave of our sinnes for if wee doe not rise here in this life with Christ we shall not rise with comfort at the day of judgement I did shew you in the morning that when the Divell is cast out of a man if he be not wise to hold his advantage and to shut him out he will make a returne againe and he will consult himselfe and say I have an old friend in such a place I will returne againe to him and then he will come with seven Divels worse than himselfe so that the end of that man is worse than the beginning therefore as Christ rose out of the grave doe thou rise out of thy sinnes We see in experience if a Toyle be set to catch Deere Men drive them upon it and set Dogges to hunt them in If the Deere runne full upon the Toyle Men will say nothing but if they runne aside then they will make an outcrie against them Even so the Divell deales with a man hee pitches his Toyles in many places and then labours to drive a man into them and as it were sets dogges subtill temptations and allurements to drive him in if the man runne headlong in his snares hee sayes nothing all is whist and quiet but if he runne aside and decline the way he would have him goe in then he cries out and makes a filthy stirre and will not be quiet till he either gets him in againe or quite and cleane loses him therefore if men be wise let them rise out of their sinnes whilest they live heere and then they shall be partakers with Christ in glory hereafter but if we doe not rise with him in this world in holinesse and newnesse of life wee shall not rise with him in the world to come in glory and happinesse for evermore Fourthly What they did when they were risen they went into the holy citie and did appeare to many Matth. 4. Ierusalem is called the holy citie because there was the meanes of holinesse and what did they there they did appeare to many The Greeke word is that they did shew themselves as witnesses of Christs resurrection of the power and of the grace of it some thinke if God would send some from the dead to testifie of the glory that the godly shall enjoy and of the paines that the wicked shall have men would repent of their sinnes and would beleeve but the truth is that if men that be dead should rise they would tell us no other things than the Scripture doth The Saints that did rise did witnesse of the power of Christs rising and of the grace of Christ So if all the holy people should bee brought out of their graves this it is that they would witnesse how blessedly men shall rise to glory as Matth. 17. when Christ was transfigured on the Mount there appeared Moses and Elias unto him and it is said they talked with him but whereof that S. Luke telleth us they talked of Christs death and the power of it here wee see the Saints when they did rise testified of the power of Christs Resurrection and of the grace of Christ and these holy people when Christ was transfigured on the Mount spake of Christ of his departure of his death and the fruites and benefits thereof which should teach us what the conference of Christians should be when they meete to talke of Christ of the grace of the Gospell of the great benefits wee have by him and of the happinesse in the life to come Fifthly what became of them this is a great question but as I thinke cannot be better answered than by answering one question by another What became of Moses bodie and of the bodies of the Angels that came to Abrahams Tent and did eate and drinke It is an opinion amongst some Divines that their bodies dissolved to the same matter they were made of when they had done the work of God they came for they laid aside their bodies so why might not these men when they rose againe and appeared having done the worke of God they came for have their bodies dissolved to dust their soules returning to the place they came from othersome hold that these Saints ascended into heaven
to us and wee will be one people Genesis 34. 16. Even so God saith to us if ye will be circumcised and cut off your lusts and your sinnes and be a sanctified and holy people then ye shall be one with me but if ye will not bee circumcised and cut off your lusts and your sins then yee will cause mee to depart away from you And this is the second thing whereby we may know when Christ makes a proffer to be gone Thirdly When we feele a decay of Gods graces in us when we have lost our zeale care and love as when the King removes from a place wee may know it by his carriage going before so the graces of Gods Spirit bee as it were the carriage therefore when this goes away know then Christ will remoove then he makes a proffer to be gone But why did Christ make a proffer to be gone It was not that hee had any purpose to depart but to trie their affections and to see what account they would make of him so the Lord doth still make a proffer to bee gone from us and to take away the Gospell and many times the comfortable feeling of his favour which hee doth to trie our faith and our affection and to trie what account wee will make of him So we see Matth. 15. 22. Christ deales with the woman of Canaan makes a proffer to bee gone as may appeare by conferring this with other places for it is said in Marke 17. 24. Christ went into an house and would have no man know it as if he would have beene gone from her yet shee followes him he goes into the fields and yet she followes him this was not that he had any purpose to be gone from her but to trie her faith and her affection As 1 Sam. 7. 2. the Arke was in the borders of Israel twentie yeeres together and all the people lamented after the Lord He kept the Arke twenty yeeres together aloofe of them to see how they would long for his presence So God deales with us hee withdrawes the comfortable feeling of his presence to see how wee will long after it and what account wee make of it as a loving mother sometimes hides her selfe from her childe not because she meanes to go from it quite but because shee would trie the love of her childe and how it longs after her so Christ doth shrinke away from us and hide his presence to trie our love our faith and our affection Therefore when Christ makes a proffer to be gone wee must doe as the people did Marke 1. 45. follow him not being at rest till they had found him though hee went into never so secret a place If hee be departed away from us wee should not bee at rest but follow him and labour to recover him againe by prayer meditation and the use of good meanes Now when Christ made a proffer to be gone these two Disciples would not let him goe but one hanged on the one arme as it were and the other on the other till they constrained him to tarry with them Hence wee must learne that if Christ makes a proffer to be gone we must not let him goe and doe as the World does If hee will goe let him goe and say wee cannot hold him but wee must importune him and constraine him to tarry with us as it is said of the good people Luke 4. 42. And when it was day he departed and went into a desart place and the people sought him and came to him and stayed him that he should not depart from them So when wee feele Christ to depart from us wee must constraine him to tarrie with us as Iacob did Genes 32. 26. When hee and the Angell wrestled together Iacob laid hold on him and would not let him goe till he had blessed him Now the Angell that did wrestle with Iacob was Christ So also Exodus 32. 15. When the Lord told Moses that hee would not goe with them but an Angell should goe with them Lord saith hee Carry us not away from this place unlesse thy presence goe with us Lord let me die here and goe no further unlesse thy presence goe with us so wee should pray to God not to carry us away from our houses that we may not stirre from the places where wee be unles the presence of God goe with us and when we feele the presence of God to be going from us we must pray him to tarrie with us and constraine him too But why doe they desire Christ to tarry with them because they had tasted of the goodnesse power sweet graces and excellency of Christ this was the reason of it therefore no marvell though the world let Christ goe and doe not desire him to tarry with them because they never felt the power of God neither tasted of the sweet and excellent graces that be in Christ but such as have tasted hereof will be contented to take any paines and labour to enjoy Christ therefore the Apostle Peter gives us this exhortation 1 Pet. 2. 2. As new borne babes desire the sincere milke of the word that ye may grow therby as who should say If so be ye have tasted how good the Lord is you that bee Christians and have tasted of the Gospell and the sweetnesse of it even as a childe desires the milke of the breast and it is not at quiet till it hath it so desire yee the sincere milke of the word that ye may grow thereby and as Abraham said Gen. 18. Lord depart not from thy servant so wee should desire Christ to be with us and to say Lord depart not away from mee till the day of my death Now there are two especiall times wherein every Christian should pray that Christ may be with him 1. In the time of Trouble 2. At the time of Death First In the time of trouble when there is misery and extremity upon us then we had need to have a great deale of grace to sustaine us wee see ships in a great storme if they have not good Anchors and good Cables they may quickly miscarry and dash against some rockes and so make shipwracke in like manner if trouble and danger bee upon us if Christ be not with us we are like to miscarry therefore as the two Disciples said to Christ The day is farre spent and the night drawes on tarry with us so wee should say The day of prosperity is farre spent and there is a night of affliction drawing on therefore Oh Lord tarry with us and give us a good issue out of troubles so David prayeth Psal 22. 11. Be not farre from me O Lord because trouble is neere for there is none to helpe me this is a speciall time to have Christ with us Secondly At the day of death when wee come to end this life this is a speciall time to have Christ with us as the disciples
I will commend unto you two things First that they said one unto another Did not our hearts burne when hee spake unto us so wee should examine our selves when Christ hath spoken unto us whether our hearts burne whether we were afflicted with that which was taught us If we find not this we may say to our selves What did we heare why doe we misse-spend the time Secondly that they could not be at rest they could not tarry but they went and told it to their brethren so when God hath made any good thing knowne unto us we should not be at rest but should tell it to our wives to our children to our friends and to our acquaintance we remember what Christ said to the women Goe tell my brethren and even so I may say to you Go tell your friends and tell your brethren the good things yee have heard tell it to your wives and children and if yee cannot remember any more yet remember this how wee may retaine and keepe Christ namely with this short prayer of these disciples The day is farre spent and the night drawes on tarry with us so my life is night spent and the night of death drawes on Lord tarry with us and then we shall make a happy close of our life when Wee shall sit downe with Abraham and Isaac and Iacob in the Kingdome of heaven SERMON XXXV IOHN 20. 19. Then the same day at Evening being the first day of the weeke when the doores were shut where the Disciples were assembled for feare of the Iewes came Iesus and stood in the midst and saith unto them Peace be unto you FIve severall times Christ appeared the same day that he rose againe first To Mary Magdalen secondly To the two women going from the grave thirdly To the two Disciples going to Emmaus fourthly To all the Disciples being met together Thomas being away fifthly To Simon Peter I have shewed the reasons why Christ appeared so many times in one day which was to dedicate and institute the Christian Sabbath that Christ spending the whole day in heavenly apparitions might leave example to us to spend it in holy duties and service therefore a Christian hath no other originall of his Sabbaths than the Lord himselfe now if Christ hath ordained the Sabbath hee that hath all power in his hand then it must be our care to keepe it Iudas is condemned by the mouth of all men not onely that he stole but also that he stole from Christ so if we doe not apply our selves to the duties of the Sabbaths wee steale from Christ nay Iudas stole but his mony but thou stealest away Christian duties and service from him Now in this manifestation of Christ to his Disciples we may observe three things 1. In what Disposition they were 2. In what Manner he appearde 3. The Effects of it First what Disposition they were in laid downe two waies First they were assembled together after the death of Christ they were all scattered and did fly one from another but now they were assembled like a flocke of sheepe that are scattered with a dog which afterwards gather together againe which may teach us that if wee fall we should labour to rise againe and if we scatter wee should labour to gather together againe so Christ saith Revel 2. 5. Remember from whence thou art fallen Repent and doe thy first workes and Psal 119. ult David saith I have gone astray like a lost sheepe Lord seeke me for as a sheepe that is gone is not at rest but cries to the shepheard and the flocke and is not at quiet till it be in the fold againe so if we be scattered from God wee must not be at rest but cry unto God and unto the flocke till wee come home to God againe and although we fall yet we must labour to rise againe though one throw mud into a fountaine yet in time it will worke it selfe cleere againe so if we fall into any sinne we must labour to cleare our selves againe we see in nature the little Birds though they fly here and there in the day time yet they will home to their nests at night in like manner howsoever a man may have some fals in the day time yet let him returne home againe to God in the night this must be the care of Christians that seeing they have daily fearefull and dangerous fals yet they must labour to rise againe and to recover There be two reasons to be given of their gathering together First to nourish the little sparkes of Faith that was left in them this was the cause why the Disciples were assembled and may teach us that although there be but a little faith and life of grace in us after wee have battered it with the temptations of the devill yet wee should labour to nourish that little sparke that is left which is the counsell Christ gives us in the Revelation Bee awake and strengthen the things that remaine and are ââdy to dye although there be but a little faith and grace yet labour to nourish them so also lately wee heard our Saviour Christ did to the two Disciples going to Emmaus finding their faith weake hee doth labour to nourish and strengthen the same 2 King 9. as Iehoram when he was wounded of the Assyrians returned to Iezreel to be healed of his wounds so when the devill hath wounded us in our faith love care and in our zeale we must returne to the use of good means that so we may recover againe If a man have a tree that stands in his orchard if there bee but a little life left in it he will dig and dung it about and lay fresh moulds to the roote of it so if there bee a little life of grace left in us wee should labour to nourish the same by prayer hearing the Word preached and by receiving the Sacraments that so wee may recover againe thus the Disciples were assembled together to nourish that sparke of faith which was left in them Secondly because they were in hope thereby to finde a blessing upon them others had seene Christ and they assembled together in hope to see him too which may teach us that the blessing of God upon others in the use of good meanes must give us comfortable hope that if we use the same meanes we shall finde a blessing of God upon us that as others have beene brought by the preaching of the Word to faith and repentance and to a comfortable feeling of Gods favour to bee perswaded that their sinnes are pardoned so if wee use the same meanes we shall have the same blessing upon us As David saith Psal 48. Wee have thought of thy loving kindnesse O Lord in the middest of thy Temple other men have found a blessing upon them and therefore we looke for the like upon us But why were the Disciples desirous to see Christ because they had felt the
cleansing of the Lepers but in Christs bleeding and dying on the crosse so the comfort of a Christian is from the wounds of Christ. The fourth generall point is The effect and fruit of his appearing Thomas conversion for he presently saith with great affection my Lord and my God as if he should say what a pitifull estate was I in I might have perished in mine infidelity and unbeleefe if thou hadst not condescended to my weakenesse therefore seeing thou hast shewed so great mercy Thou art my God and my Lord so a Christian may say when he feeles the goodnesse and the mercy of Christ unto him in the pardon of his sinnes O Lord I thanke thee I might have perished in mine ignorance and blindnesse I was going the broad way to hell and it hath pleased thee to give me faith in thy promises repentance for my sinnes care to walke before thee in newnesse of life thou art therefore my God and my Lord I am glad and I rejoyce in it SERMON XXXVII ACTS 1. 9 10 11. And when hee had spoken these things while they beheld hee was taken up and a cloud received him out of their sight And while they looked stedfastly toward heaven as hee went up behold two men stood by them in white apparell Which also said Yee men of Galilee why stand yee gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him goe into heaven WEe heard the last day that though wee have not kept our Easter with Christ and his Disciples the first day that he rose yet that we should labour to keepe it with Thomas the eighth day that is if we cannot bee of the first ranke of those that have repented and beleeved yet to labour to be of the second ranke if not of the second then yet of the third yea labour to be of the last sort rather than none at all and though wee cannot see Christ in his rising the first day with the Disciples nor yet with Thomas the eighth day yet let us cleare our eyes and see Iesus Christ triumphantly ascending into heaven Now having spoken of the Resurrection of Christ wee come to speake of his Ascension wherein we are to observe these particulars 1. Why it was needfull Christ should Ascend 2. The time when he did Ascend 3. The place from whence he did Ascend 4. The manner of his Ascension 5. The fruits and benefits of his Ascension First Why it was needfull that Christ should Ascend Howsoever wee may thinke it had beene better for Christ to converse with us here yet Christ tels us that it is for our good and benefit that he doth ascend Iohn 16. 7. It is expedient for you that I goe away for if I goe not away the Comforter will not come unto you For as the Sunne doth us more good being in the Skie than if it were amongst us because then every Hill and House and every Barne would keepe the light from us so if Christ were personally heere amongst us then hee would be confined to one Countrey Towne House or to one Man and when he were present in one place he would be absent in another Therefore as the Sunne being in the Skie doth send out his light heate and beames to all So Christ being in Heaven doth infuse his graces unto all his people every where Now this argument of utility may make us quietly rest on God for as a mother when she is going from her childe uses to still and quiet it by saying hold thy peace I will fetch thee a good thing so Christ did still his Disciples when they were in heavinesse It is for your good that I goe away to convey the rich graces of my Spirit to you There be five reasons why Christ ascended First To prepare a place for us for wee cannot alwaies live here in this World a time will come when wee must away and therefore Christ is gone to prepare a place for us that when Earth excludes us Heaven may receive us when we part with men wee may goe to God and when wee leave these Earthly houses wee may have in Heaven a Mansion house As Christ saith Iohn 14. 4. I goe to prepare a place for you If I goe not away the Comforter will not come But if I goe I will come againe and receive you to my selfe that where I am there may ye be also For as I said Christ is gone to prepare a place for us and to hold possession for us till wee bee ready to enter and take possession our selves As Genes 45. it is said That Ioseph was sent into Egypt to prepare a place for his old father and for his bretheren and to take up the best of the land So the true Ioseph Christ is gone into Heaven to prepare a place for us even the best Heaven it selfe and to take possesion till we come and enter our selves 1 Pet. 1. 4. To an inheritance immortall and undefiled and that fadeth not reserved in Heaven for us This inheritance is kept in the hands of our Lord Iesus till wee bee ready for it who will faithfully deliver it to us Even as a Guardian doth not take up land for himselfe but for the Heire who when the time doth come doth willingly resigne it againe to him So Christ is ascended into Heaven to take possession of it for us and when the time comes hee will faithfully deliver it to us Ephes 2. 6. It is said God hath raised us up together and made us sit together in heavenly places in Iesus Christ Here Augustine saith we sit not in our selves nor in our owne persons but Christ sits in our right till wee bee ready for it This is a sweet comfort to a Christian in all extremitie that Heaven is our inheritance and Christ sits there in our right till wee bee ready for it well may death take away our lives bad neighbors our good name theeves our goods but they cannot take Heaven from us Therefore a poore christian may say though I am not a great man in this world though I have no great Revenewes Lands or Livings yet I thanke God Heaven is mine Inheritance Christ doth keepe possession of it till I am ready And when he lookes up to Heaven he may say There is my Countrey there is my house Christ holds possession of it and one day hee will faithfully deliver it to me If a stranger should goe into a farre countrey if he should see a number of little Cabbins or Cottages and but one brave Building and asking whose house it is a poore man should answere and say It is mine house a good friend did purchase it with a great deale of gold and silver for mee and one day I shall have it would not this man thinke that his estate were good though hee dwelt now in a Cottage a
the fruite will tumble at our feete so the rootes of Christ bee here amongst us in this earth here hee was conceived borne and here he died and rose againe I but the fruit of Christ is in Heaven above our reach but if we touch him by the hand of faith and tongue of praier then all the fruites tumble at our feete This is a great comfort that Christ is ascended to give gifts to men to fill all places with his goodnesse Now as Christs ascension was for the good of the Church and to make men the better for it so every man must make his ascension like to Christs that the Church and the whole countrey may be the better for it And therefore hast thou any ascension from being a meane man Art thou become a gentleman from a meane man a knight from a gentleman or lord c Then make thy ascension like to Christs make the Church the better for it and the countrey where thou dwellest not to take gifts but to give gifts so that the Church and Countrey may have comfort by thine honour and by thine ascension Fifthly Christ ascended To make intercession for us hee did prostrate himselfe in the Garden and upon the crosse in the vale of his flesh for us and now hee is ascended into Heaven to make the Court of Heaven friendly and favourable unto us for we know if we have a matter in the law or a friend on the bench then the court of rigour is turned into a court of favour so seeing we have Christ our friend who is ascended into Heaven to make the Court of Heaven friendly to us wee may bee comforted in that the Court of Iustice is turned into the Court of mercie and the Court of rigor is become a Court of favour Revel 4. 3. wee see the Throne of God was compassed with a Rainbow Now the Rainbow was a token of Gods mercy and of his favor to teach us that that which was a Throne of Iustice now is made by the means of Christ a Throne of mercie and therefore Paul askes the question Rom. 8. 34. Who shall condemne us It is Christ that dyed yea or rather that is risen againe who is even at the right hand of God to make intercession for us Hence therefore let us comfort our selves when we cannot pray yet Christ prayes for us But how doth Christ make intercession for us I answere there bee two kinds of prayer vocall prayer and reall prayer now wee are not to thinke that Christ makes any vocall prayer that hee doth prostitute himselfe at the feet of God as hee did in the garden for this will not stand with the majestie of Christ who is the Iudge of all men and God hath put all judgement into his hands but it is a reall prayer that hee makes and for your apprehension I will shew by a similitude what Reall prayer is Exod. 2. little Moses was put into an Arke and throwne into the water Pharaohs daughter comming downe to wash her saw this Arke and caused it to bee brought her and when she had opened it she saw the childe weepe now the childe spake never a word and yet this weeping of the childe was reall prayer unto her to shew mercy to it so though Christ speake never a word yet the presenting of his body before God is a Reall prayer effected two waies in his intercession First by presenting his pierced sides his nailed hands and feet and his bloody wounds so Christs body doth speake for us when we cannot speake and his blood cries when wee cannot cry for what was it that did uphold Peter in his dangerous fall but the fruite of Christs prayer as wee see Luk. 22. 32. Hee saith unto him I have prayed that thy faith faile not and so it is still the fruit of Christs prayer that doth uphold us in confidence whereof we may say as Christ did to the Woman in the Gospell Some body hath touched me for I feele vertue to goe out of me even so may wee say when we feele strength against sinne and grace increased it comes not by my selfe nor by mine owne vertue but by the intercession of Christ whose blood as Saint Paul Heb. 12. 24. saith speakes better things than the blood of Abel for that cried for vengeance but the blood of Christ for mercy Secondly Christ doth not onely present his owne person but also every faithfull man and woman as Exod. 28. 29. we see when the high Priest went into the holy place hee carried before him the names of the twelve Tribes of Israel so Christ doth not onely present the names of the twelve Tribes of Israel but the particular name of every faithfull man and woman therefore let this be our comfort when wee are dull and cannot pray that Christ is ascended into heaven and presents us dayly before God The unthankefull Butler did not remember Ioseph notwithstanding his kindenesse O but Ioseph did not forget his old Father and his brethren when he was advanced but he saith to Pharaoh Sir I have a poore father and poore brethren in the land of Canaan they are like to be famished they want bread I pray thee sir that I may have chariots to fetch them hither that they may dwell in the best of the land and even so the true Ioseph Iesus Christ remembers us to God saith he Father I have a number of poore servants in the world troubled and afflicted I pray thee send for them and let them enjoy the happinesse I have prepared for them And this is the blessing wee have by the ascension of Christ The second point is the time when Christ ascended laid downe in three circumstances First after he was risen so it is in the order of the Creed he was crucified dead and buried he descended into hell the third day he rose againe from the dead and then he ascended into heaven which must teach us that we must never looke to ascend to heaven till we be risen for as Christ rose out of the grave before he ascended so we must rise out of the grave of our sins and corruptions before we ascend therfore Saint Iohn saith Rev. 20. 6. Blessed are they that have their part in the first resurrection for on such the second death hath no power now there be two resurrections there is the rising of the soule out of sin in this life to newnesse and holinesse of life and the rising of the body at the day of judgement to immortality and everlasting life therefore whosoever thou bee that dost not labour to rise in thy soule out of the grave of thy sinnes to rise I say to repentance and a turning to God in the care of an holy life then thy body shall not bee raised to immortality and life everlasting but if thou labour to rise out of thy grave of sinne and wickednesse to
God and hee shall not onely bee blessed in this world but be pronounced also blessed at the great assembly when heaven and earth and hell shall meet together before God and all the blessed Angels and holy men even by that sweet mouth of Christ which shall chace and drive thousands to hell and shall curse the wicked but shall say to such Come ye blessed my Father receive the kingdome prepared for you from the beginning therefore labour thou whosoever thou art to be thus blessed of Christ and then thou art fenced against all the injuries and wrongs that this world doth afford us Secondly wee did observe in the Manner of Christs ascension that when hee departed hee went not suddainely away from them as he did from the Disciples that went to Emmaus but he departed by little and little leasurely till a cloud came and tooke him out of their sight Now in severall ages there were some that ascended as Henoch in the time of Nature Elias in the time of the Law and Christ in the time of the Gospell To teach us that heaven is the house prepared for the faithfull in all ages But there was great difference in their ascensions Others ascended by means as we may see in the 2 Kin. 2. 12. Elias was carried up in a firie chariot but Christ did ascend by His owne power and vertue without the helpe of any and so in Luk. 16. 22. When Lazarus was dead he was carried of the Angels into heaven But Christ ascended by his owne power which may teach us that al others have need of help to ascend to heaveÌ but Christ had none Secondly Others ascended before death ceased on them as Elias but Christ ascended after hee was killed and crucified and put into the grave hence we learne all the people of God shall rise and ascend but first death must kill them and they must be laid into the grave and then they shall rise and after that ascend as Revel 11. 9. it is said That the bodies of the two Prophets lay in the streets three daies and an halfe and after life came into them againe and the world wondred at it and ver 12. it is shewed how they rose That they heard a voyce from heaven saying Come up hither and they ascended up to heaven in a cloud in like manner labour thou to be joyned with Christ and as Christ ascended so shalt thou ascend Thirdly Others went onely themselves to heaven but made no way for any body els but when Christ ascended he made way for others to ascend and follow him he did not as Lot Gen. 19. who when he had taken in the angel shut the doore but Christ when he entred into heaven left the doore open for others to enter in so it is said Heb. 10. 20. Hee entred by the new and living way which hee prepared for us through the veile that is his flesh even by the veile of his flesh hath he dedicated a way for us to heaven therefore Chrysostome saith well Christ hath entred into heaven at the narrow hole of his passions and hath left a broad doore for his members to follow Fourthly Others when they were ascended could do nothing there though they could work miracles on earth but Christ being ascended is as powerfull to administer to his people in this kingdome as if he were with them in this world for Act. 2. 33. hee being ascended sent downe the gifts and graces of his spirit upon his Disciples others being ascended can doe nothing their power being confined to the place where they bee but Christ being ascended as is powerfull here as if he were present Fifthly Others went away on a suddaine as wee see 2 King 2. that Elias ascended in a Whirlewind but Christ ascended by little and little by degrees till a cloud came and tooke him out of their sight Now there be two reasons why Christ did not ascend into heaven suddainely but by little and little first that they might sensibly see hee had left this world and was ascended into heaven therefore wee should not looke for him here it behoveth the Church to know that Christ is ascended into heaven and that for their good to prepare a place for them to send downe the gifts and graces of his spirit so Ioh. 6. wee may see the Disciples when Christ told them that he should go away from them sorrowed and mourned for it I but when they did consider that hee was ascended for their good to prepare a place for them and to hold the possession of heaven till they were ready and to send the holy spirit into their hearts this was a great matter of joy and comfort to make them glad Secondly to take away an error in the world that many an one thinkes hee shall goe to heaven in a whirle-wind out of the midst of their sinnes and of their prophanenesse nay looke on Christ hee ascended by little and little and made many ascensions before hee came at heaven so must thou doe and therefore thou must not thinke to goe in a whirle-wind into heaven out of the midst of thy lusts and of thy sinnes but thou must make many ascensions every day in thy care zeale faith and thy repentance It is Christs speech Can. 3. Who is this that ascends up out of the wildernes perfumed with myrrh c. so the people of God ascend up leasurely till God receive them as S. Ierome saies speaking of the 42. journies of the children of Israel to the land of Canaan so we must not think to goe to heaven with ease but it will cost many a journey and a Christian must be every day rising in his care in his zeale in his faith in his repentance and in his love till at last he come at heaven gates Thirdly A cloud came and tooke him out of their sight so Saint Luke saies Act. 1. 9. And when hee had spoken these things whilst they beheld him hee was taken up for a cloud tooke him out of their sight that is it came under the foot of Christ and so did cover him and as hee went away in a cloud so Hee shall come againe at the day of judgement so the Angels said the Prophet Dan. 7. 13. saith I beheld in a vision by night and behold one like to the Son of man came in the clouds of heaven so Mat. 24. 30. And then shall appeare the signe of the Son of man in heaven and then shall all the hindreds of the earth mourne and they shall see the Sonne of man comming in the clouds of heaven Now the use of this point is that seeing Christ ascended by a cloud into heaven and as he ascended so will come to judgement therfore so often as we looke on the clouds wee may consider that these bee the chariots that shall bring Christ to judgement however they now bring us winde and raine and snow
and haile as Genes 45. 24. When Iaakob saw the Chariots that Ioseph had sent for him his Spirit revived againe so when we looke on the Chariots that shall bring Christ to judgement our hearts will or should revive therefore so often as we cast up our eyes to Heaven wee should thinke of this Now we will come to speake of the fifth point the use and benefit wee should make of Christs ascension and I would I had an hundred tongues to speake and that I had the words of motion that I might make you feele and see the excellent things that God doth offer unto us by the Ascension of Christ First The ascension of Christ must cause a spirituall assension in us for as the body of Christ did ascend to Heaven so our hearts and minds and affections must ascend and although our bodies be here yet our hearts and mindes and affections must be in Heaven so saith Paul Colos. 3. 1. If ye bee risen with Christ seeke those things that be above where Christ is as if he should say Christ is in Heaven let not your hearts therefore and your mindes bee on the Earth but let them ascend to Heaven so it is said Philip. 3. But our conversation is in Heaven There be a number of men in the world that grovell on the ground their hearts bee glued and tyed to the world Oh but a Christian man whiles he is in this world he must have his conversation in Heaven by living justly and holily in this world Therefore whilest wee live here our hearts and minds must ascend to Heaven because our soules shall not ascend till the day of death Nay if our soules doe not ascend whiles wee live here our bodies shall not ascend at the day of judgement for every man must begin his Heaven here therefore Christs ascension must cause a Spirituall ascension in us But what shall wee say of such men as for their lives cannot lift up their hearts and their mindes to Heaven wee may say as God sayes to Adâm Gen. 3. Earth thou art and to Earth thou shalt returne Dust thou art and to Dust thou shalt returne Nay it were well with them if they might returne to Earth but they shall goe both soule and body to Hell without repentance and therefore labour to ascend in thy heart and affections whilest thou livest here pittifull is the state of these men I but what shall then the people of God doe when they cannot feele their hearts to ascend they may say O Lord Iesus thou art ascended and I am grubbling on the Earth therefore I will pray as the Prophet David doth Psal 119. Lord quicken mee and raise mee that I may ascend in my heart minde and affections while I live here Now the rules to know whether wee be ascended with Christ in the holinesse of our lives and conversations here on Earth that so wee may ascend to him hereafter in glory are chiefly these two 1. By an Opticke rule a rule of humane learning 2. By a rule of Scripture First By a rule of humane learning or an Opticke rule In all ascensions the higher a man goes the greater the things above seeme to be and the things below seeme the lesser As for example if a man goe to the top of an high Castle the things above seeme great and the things beneath seeme small if hee looke downe I but if he goe up to the Mountaines then the Castle seemes small or lesser but if it were possible that hee could goe up as high as the Sunne or the Moone or Starres how great would the Starres and Spheares and the amplitude of Heaven appeare to bee when as this Earth would hardly bee seene thither and if seene would it seeme scarce so big as a little Moule-hill so it is in our spirituall ascension the neerer wee come to Heaven the greater Heavenly things seeme to bee and the further we goe from these worldly things the lesser and lesser will they seeme to us and therefore the pardon of thy sinnes and the favour of God and the hope of Heaven are these great in thine eyes and the things of this life like little motes flying in the Sunne bee of good comfort thou art ascended but if the things of this life bee great in thine eyes and the things of Heaven small then thou art not ascended as yet And thus by this rule we may give a true judgement of our selves Secondly A rule of Scripture Ephes 4. 9. it is said Hee that ascended is the same that did descend first into the lower parts of the Earth So by S. Pauls rule before there can be an ascension to Heaven they must first descend and that to the lower parts Pauls words bee plaine that a man must first descend before he can ascend and therefore every man must consider with himselfe whether hee hath descended into the lower parts whether he hath beene cast downe with the burden of his sinnes in the sense and feeling of them and that hee hath beene brought as low as Hell and the Grave and into the Dungeon of GODS wrath and displeasure if thus then thou hast ascended but if thou hast not descended into Hell and as low as the Grave in the sense and feeling of thy sinnes If thou hast not beene in the dungeon of Gods wrath and displeasure then thy ascension is yet to come I have shewed you heretofore that a man that would bring water to the top of an high Castle or Tower hee first makes it fall exceeding low so every man that would ascend hee must first descend and come downe low in the sense and feeling of his owne sinnes and then hee is fit to ascend Therefore looke into thy owne selfe and consider whither thou hast descended and hast beene brought low in the sense and feeling of thy owne sinnes If thou hast thou hast ascended but if not thy ascension is yet to come David beginnes one Psalme with De profuâdis Psal 130. Out of the deepe places have I called unto the Lord so wee must bee brought to call to God out of the deepes Secondly seeing Christ is ascended into Heaven Let us bee willing to goe to Christ as soone as may be we see in nature that all the members will have recourse to the head because that gives life and motion to the rest of the members so because Christ our Head is gone before to Heaven we should be willing to ascend to him we know and have often heard how willing old Iacob was to goe into Egypt his spirit revived when he saw the Chariots of his sonne Ioseph came for him so we should be willing to leave all and to ascend to Heaven and how should our spirits revive when we see the chariots of death come for us But yet there must be a moderation this way for as a good servant will not goe away till he have a
out of his throne and set up their sinnes in his roome Psal 2. saith the Lord I have set my king upon mine holy hill it is the decree of God that wee should serve and feare him that we should labour To kisse him to submit our selves unto him lest his wrath be kindled and then we perish suddenly Secondly seeing Christ sits at the right hand of God therefore wee must take heede we doe not sinne against him and offend him because hee is in the next place to God It is a great matter to sinne against him and offend him as 1 Cor. 8. 12. saith he Now when yee sin against the brethren and wound their weake consciences ye sin against Christ It is a great matter indeed to sinne against Christ Augustine saith the Iewes condemned Christ and are blamed for it but there is a great difference betweene their sinnes and the sinnes of Christians under the Gospell for they sinned against Christ in the time of his humiliation when hee did hang on the crosse but thou art a christian sin'st him now he is exalted into glory and sits at the right hand of God we see David when he had cut off but the lap of Sauls garment his heart did smite him so much more should our hearts smite us when wee have sinned against him and offended him Thirdly seeing Christ sits at the right hand of God doe thou labor to bee in Christ a true Christian and then hee will defend thee from all dangers and turne all they troubles into comforts all thy paines to ease thy sorrow into joy thy sicknesse into health and thy death into life Acts 7. 36. we read that Stephen saw Heaven opened and Christ standing at the right hand of God ready to receive him so if a Christian man or woman behold Christ with the eye of Faith sitting at the right hand of God at the day of Death this will give them comfort against all their troubles Fourthly seeing Christ sits at the right hand of God therefore as Christ overcame the Divell and all our spirituall enemies so wee must first overcome sin the Divell and all our lusts and then we shall sit at the right hand of God this promise makes Revel 2. 21. To him that overcommeth will I grant to sit with me in my Fathers Throne even as I overcame and sit with my Father in his Throne and therefore doe thou never rest but labour to overcome sinne and thy owne corruptions whatsoever thy paines and troubles be and then thou shalt sit at the right hand of God Matth. 19. 28. saith Christ Ye which follow me in the regeneration shall sit on twelve Thrones and judge the twelve Tribes of Israel you that follow me in a holy life you that are borne againe anew and you that repent of your sins and make conscience of your waies you shall sit upon the throne of Christ when others shall sit down in the shadow of death and in the dungeon of Hell with the Divell and his Angels therefore as Christ overcame Sinne Death and Hell and the Divell and when he had done it hee sate downe then at the right hand of God so when we have overcome we shall sit at the right hand of God for ever SERMON XLI 1 PETER 4. 5. Who shall give account to him that is ready to Iudge the quicke and the Dead WE are come to speake of the last degree of Christs exaltation which is in the next Article of our Christian profession a branch whereof is that from thence he shall come to judge the quicke and the Dead He that was judged of others shall judge us even he that was judged of Pilate Caiaphas Iudas and Caine Hee shall judge the quicke and the Dead that is all the people that have beene in all ages and times even all that have beene dead many a thousand yeeres before and all the people that be living at the present for when all men have plaid their pageants on the stage of this World then the Lord Iesus Christ shall have his time to play his part to shut up all and gather his servants and saints together into Heaven but the wicked shall bee cast into Hell This is that which Iob speakes of I know my Redeemer liveth and hee shall stand the last on Earth when all men have plaid their parts on the stage of this World when kings have given up their Crownes and flung downe their Scepters at the feete of Christ then hee shall stand the last on the Earth to gather his Saints and people unto himselfe and to condemne the wicked to everlasting torment This is a point to bee considered bringing with it great comfort that hee which is our Saviour and Redeemer shall bee our Iudge Now there bee two commings of Christ mentioned in the Scriptures his first to worke mans redemption as it is Luk. 19. The Sonne of Man is come to seeke and to save that which is lost his second comming is to judge the whole World as it is Psal 96. 13. For be commeth to judge the Earth He will judge the world with righteousnesse and the People with Equitie therefore seeing Christs comming is to judgement it must be every mans wisedome to lay hold on his first comming labour to be converted and to repent of his sinnes and to get Faith and to bee brought to an estate of grace for his second comming is to judgement heerefrom wee may observe these sixe particulars 1. That there shall be a judgement day 2. Who shall be the Iudge 3. The place where be shall judge 4. The time when he shall judge 5. The Person that shall be judged 6. The manner of the judgement First There shall bee a judgement day and a solemne arraignment of the whole World there be many judgements as Zephan 3. 11. The just Lord is in the midst thereof he will doe no iniquitie every morning doth hee bring his judgements to light and he faileth not but the wicked will not learn to be asham'd so there is first particular and speciall judgements that light on partiticular persons as Genes 15. 13. the Lord said to Abrahm Thy seede shall be a stranger in a Land that is not theirs foure hundred yeeres and shall serve them and they shall come out with great substance notwithstanding the Nation whom they shall serve will I judge Secondly besides this judgement there is another more private at the day of death as Hebr. 9. Saint Paul saith It is appointed for all men to die and then commeth the judgement there is an appointed judgement at the day of death betweene God and a mans soule and conscience as further appeares Luk. 22. 23. And it was so that the begger died and was carried by the Angels into Abrahams bosome The rich man also died and was buried and being in Hell torments hee lifted up his eyes c. so we see the one went
two times there is a time of mercy and a time of judgement therefore doe thou not accompt God unjust though good and bad speede alike he makes the raine to raine on the just and the unjust the Sunne doth shine on both and they drinke all of one fountaine and draw in the same ayre yet doe not thinke God to be unjust because this is the time of mercy but there will come a time of judgement and therefore saith hee O my brethren bee wise an take heede doe not say I did naughtily to day and yet it was well with me and I will doe naughtily to morrow and I hope to doe well too this is but the time of Gods mercy there will come a time of His Iudgement wherein Hee will call thee to accompt for all thy sinnes The third is from the wisedome of God and wise order be hath in the governing of all things for in all well ordered commonwealths there are Assises Sessions and Law-daies and in every city towne and hamlet there are courts to order and determine things if it bee so in all well ordered commonwealths then it must needs be so in Gods Kingdome if this wisedome bee in man that is but finite much more surely is it in God that is infinite and therefore seeing in all well ordered common-wealths there is a time of judgement it holds much more that God should have a Iudgement day to arraigne the whole world in The fourth is from the common consent of all that is of Angels men and of devils Of Angels as we see Acts. 1. 11. Yee men of Galilee why stand ye heere gazing to heaven this Iesus whom ye see taken from you into heaven shall so come as yee have seene him goe into heaven And holy men doe acknowledge thus much as Saint Iohn in the Revelation and Henoch long before did prophesie of it Iude 14. so David Psalm 89. ult For he is come to judge the earth with righteousnesse shall hee judge the earth and the people with equity Yea the devils beleeve it and tremble as Matth. 8. Art thou come hither to torment us before our time therefore seeing there is a common consent of all Angels holy Men and devils it is certaine there shall be a judgement day which granted as needs it must let us make some profitable Vse for our instruction The first use is That seeing there is a judgement therefore wee should reverently stand in feare of it for one day thou shalt rise out of thy grave and shalt stand before Christ in judgement to answere for all thy thoughts words and actions and therefore it is not a light matter but stands every man in hand to bee reverently afraid of the judgement day which Paul cals the terrour of the Lord because it is a terrible thing to stand before God in judgement Wee see what a fearefull thing it is when a theefe shut up in the Iayle is to make his appearance before an earthly Iudge which is but the danger of this life how much more then will is strike terrour into us when accused of our own consciences we are to come before Christ in Iudgement who will judge both soule and body When Paul preached to Felix of temperance and judgement it is said Felix trembled now if he trembled at the name of judgement then how much more oughtest thou to tremble thou that art a cold Christian that hast lived loosely and badly how oughtest thou to to tremble I say hearing of the severity of Christ It is a good saying Saint Bernard hath if thou hast put away all shame which appertaines to so noble a creature as thou art yet cast not away feare for saith he men use to load an Asse and he beares it because he is an Asse but thrust him in the fire or into a pit and he will shunne it because he feareth death and loveth life therefore be not worse than the beast feare death feare hell feare Iudgement Secondly seeing there is a Iudgement day therefore we should be carefull to passe the time of our dwelling here in holinesse and feare because wee shall stand before God in judgement heaven and hell cannot avoide it the mountaines and hils cannot cover and hide us from his presence therefore every man must bee carefull to please God and to passe his time well here because he must stand before God in judgement hereafter Men that goe to markets and faires knowing that their packs shall be opened by the searchers to see what wares they bring will bee carefull what wares they packe up so seeing our packs and fârdels shall bee opened at that day that is our consciences we must bee carefull what we packe and fardell up seeing all shall be discovered wee reade Iohn 11. 7. when there was word given out that it was the Lord that was on the shore Peter did gird his coate to him and cast himselfe into the Sea this was a strange action of Peter one would have thought rather he would have let it alone or have put off his coate but Peter did wisely consider that hee must stand before Christ and therefore that hee might stand seemely before him hee did gird himselfe so seeing wee shall one day stand before God in judgement wee must gird our coates unto us and cast our selves into the glassie sea of this world that so wee may stand seemely before him at that day Thirdly seeing there is a judgement day therefore wee must labour to repent us of our sinnes if we repent of them they shall be forgiven us if we doe not we shall answere for them at that day this counsell Christ doth give us Luke 12. 58. Whilest thou goest with thy adversarie to the ruler as thou art in the way give diligence that thou maiest bee delivered from him lest he bring thee before the Iudge and the Iudge deliver thee to the Iaylor and the Iaylor cast thee into prison I tell thee Thou shalt not depart thence till thou hast paid the uttermost mite so wee are all in the way to the judgement seate whil'st we live here therefore let us make our peace with God repent us of our sinnes and be reconciled to him for if wee doe not hee will deliver us to the Iaylor and we shall be cast into hell and shall never come out It is a good saying of Saint Austine if an earthly Iudge passe sentence against thee and should condemne thee to dye to morrow or the next day tell me what would'st thou doe would'st thou sleepe in thy chaines and fetters would'st thou idle out the time No but thou would'st goe to this friend and to that friend and would'st sell all thou had'st to purchase a pardon and if a friend should say to thee what dost thou meane to runne up and downe and sell that thou hast why thou would'st answere and say I am condemned to dye to
sorrowes and we esteemed him not and as the Prophet David saith of him a worme and no man for our sinnes brought him to the lowest steppe of abasement As a few droppes of water being put into a lampe by little and little the light decreaseth till at last it dieth and goeth out so our sinnes being put upon him did so darken and abate his glory that it brought him to the lowest steppe and degree of abasement We thinke it no matter when we sinne against God but here we see when our sins were imputed to Christ it cast such darknesse and abasement upon him that though he were glorious in himselfe yet in the sight of the world he was the most abject amongst men and if Christ was thus abased much more then the most noble and the greatest man that is if he sinne against God it will take away all his glory we marvell that sinne should cast such disgrace upon men and bring such shame upon them but we neede not marvell at it seeing it cast such disgrace on Christ when it was but imputed unto him Gen. 49. 4. it is said of Reuben Vnstable as water Thou shalt not be excellent because thou wentest to thy Fathers bed thou didst defile it therefore thy dignitie is gone so if wee sinne against God it will take away all our glory as the false Prophets said when they were demanded What are these wounds in thy hands Then hee shall answere Thus was I wounded in the house of my friends Zech. 13. 6. So we may say by our sinnes when they have brought disgrace and shame upon us what is this They be the wounds that I have received in the house of my friend It is well observed of a learned man that if one take the brightest colour let it bee what it will Scarlet or Purple or Watchet and hold it in the Sunne and it will have a darke shaddow so the brightest sinnes and the most brave they will have but a darke shadow when they come before the Sunne of righteousnesse Christ Iesus unto judgement Therefore seeing sinne brings such disgrace upon us wee should take heede we doe not sinne but rather cast it from us We see when Christ had cast away our sinnes from him he had the former glory that he had in the beginning as Heb. 9. 28. It is said That Christ was once offered to take away the sinnes of many and to them that looke for him shall hee appeare the secoâd time without sinne unto salvation Which may teach us that if wee cast away our sinnes and labour to bury them in the grave we shall have that former glory that wee had in the beginning before the fall of our first Parents so Iudges 16. it is said of Sampson That when he had sinned against God hee lost his strength but after that his haire grew againe as soone as he had renewed his repentance his strength did come againe as appeared in that He killed more at his death than he did in his life so hee had more glory at his death than in his life so howsoever our sinnes may bring disgrace and shame upon us yet if we can repent of them and turne to God we shall have greater glory than ever wee had at the first or should have had if Adam had stood in his innocencie Secondly wherein this glory of Christ consists which is chiefly in three things First In the traine of Christ that hee shall be accompanied and attended with all the holy Angels for there is never an Angell Archangell Cherubin or Seraphin but they bee ready to doe service to Christ and to attend him So Daniel 7. 10. It is said A firie streame issued and came forth from him thousand thousands did minister unto him and tenne thousand did stand before him and 2 Thes 7. When the Lord shall shew himselfe from Heaven with his mightie Angels in flaming fire rendring vengeance unto all them that know not God nor obey his Gospell and Iude 14. the Apostle shewes that Henoch the seventh from Adam did prophesie of this saying Behold the Lord commeth with thousands of his Saints to execute judgement upon all men This is one point of the glory of Christ that the Angels shall attend him and be ready to doe him service we see the person of a King is glorious in himselfe but when he is inclosed with his Nobles and Guard it is more glorious so the person of Christ is glorious in himselfe but more glorious when hee is accompanied with all the Angels and Powers in Heaven who are ready to doe him service Let this therefore be a comfort to Christians for wee see when Christ came to his passion hee was guarded with a company of base Souldiers but at his second comming he shall have thousand thousands of Angels to attend him Secondly it consists in the splendâr and brightnesse of his bodie it shall darken all other lights even the light of the Sunne and the Moone So Revel 21. 23. it is said that the Citie hath no neede of the light of the Sunne neither of the Moone to shine on itâ for the glory of God doth light it and the Lambe is the light thereof This is another part of the glory of Christ unto which the most eminent glory of the greatest kingdoms and states on Earth is not comparable and therefore why doe men so dote on the glory of this World Thirdly it consists in the eminencie of his Soveraigne power and authority that hee hath to arraigne and judge all men as the supreame Iudge So Psal 110. 1. The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footestoole All the enemies of Christ shall bee brought under foote of Christ and shall licke the dust of his feete so also 1 Cor. 15. 25. it is said For he shall raigne till he hath put downe all his enemies under his feete this is another part of Christs glory Tell mee doe you thinke that Adam was a glorious man when all the Birds and Beasts were brought before him to receive names from him as their Soveraigne Lord Then what a great glory will this be to Christ that not onely the Birds and Beasts shall bee brought before him but also all men and that not to receive names but to give a finall sentence either of absolution or condemnation I but what shall we be the better for this glory of Christ I answer Christs glory is for the good of his Saints and People hee is glorified not onely for himselfe but also for the good of Christians that beleeve in him for he hath two keyes the key of Hell and of Heaven First the key of Hell to shut up all the wicked and damned thereinto As Revel 20. And I saw an Angell come downe from Heaven having the key of the bottomlesse Pit and a great chaine in his hand and he tooke the
gnashing of teeth when ye shall see Abraham Isaac and Iacob in the kingdome of God and you your selves shut out of doores That is ye shall see holy and good people goe to Heaven when you shall goe to Hell they shall goe to possesse eternall glory and you to possesse eternall shame so the terrour shall be the greater that wee shall bee excluded and shut out when others shall be admitted into his presence I but is it such a punishment to bee cast out of Gods presence Indeed to a godly and a good man it is for his delight joy and comfort is to be with Christ As we see Psal 80. ult Shew us thy face and we shall be saved O but a wicked man he doth not desire the presence of God I answere there is a two-fold presence of Christ there is a presence of God in grace and a presence of God in glory now wicked men although they doe not desire to be present with God in grace as a number of men doe not desire to be in the house of God or to be neere him in his ordinances preaching prayer and administration of the Sacraments like the Gargesiâes when they lost their swine they would have Christ depart from them and in Iob we reade that the wicked say to God Away from us therfore the wicked care not for this presence of God I but though they care not for the presence of God in grace yet there is never a wicked man but would have the presence of God in glory they wish and long for this as Gen. 4. Cain cared not for the presence of God in grace for it is said He went out from the presence of God but he desired the presence of God in goodnesse he would have God to protect him hee would have a marke set on him so likewise Balaam he cared not for the presence of God in grace but he desired the presence of God in glory he desired that he might die the death of the righteous to have that glory and comfort that they have but he cared not to lead their life So Augustine saith Every man is glad of life but every man is not glad of the meanes that leads to life therefore because they doe not desire the presence of God in grace they shall want the presence of God in glory which they so much desire and long for Secondly they shall not onely be shut out of heaven but they shall be excluded and shut out of this earth also for Chrest shall come to judge this world here on earth as Iob 19. 25. For I am sure that my Redeemer liveth and that he shall stand the last on the earth Christ will call all the godly unto him but will drive all the wicked ânto hell they shall not onely be debarred and shut out of heaven but shall also be expelled and driven out of this earth so that they shall not so much as gather up the crummes that Gods people leave behinde them howsoever that the perfection of the glory of the Saints shall be in heaven yet here in this world they have their inchoation and beginning of glory but the wicked shall not be left here to gather up the crummes that are left behinde them when they goe to heaven O it were well with them if they might live here and tarry on this earth but they shall nor enjoy the least commoditie that Gods people leave behinde them We reade Gen. 3. 23. that Adam was cast out of Paradise to till the earth from whence he was taken this was a grievous and great punishment yet if the wicked of this world were but cast into the field to till the earth from whence they were taken or if they might be put into a cave a dungeon a prison or any strait place it were well with them but they shall not remaine in any part of the earth but shall be driven all into hell this is a torment of all torments not onely to be expelled out of the glorious presence of Christ but also to be driven out of this earth into hell The use is seeing all the wicked of the world shall be banished out of the presence of Christ this must teach us to love the presence of Christ in grace for it is a sure thing if wee love not the presence of Christ in grace we shall never enjoy his presence in glory if we love Gods ordinances love to be at the preaching of the Word love the Sacraments love prayer and the societie of Gods people this is a comfortable testimony that we shall live in the kingdome of glory we have heard out of Hester 2. that Abashuerosh had two houses there was the house of sweet perfume and the Kings house and this was the order of them that first the Virgins were perfumed and trimmed in the house of sweet odors and then were brought home to the Kings house so the Lord hath two houses the house of grace and the house of glory whereof this is the order in the first wee must be perfumed with all the sweet graces of the Spirit so when wee have lived here a time in the Kingdome of grace we may be taken into the second house of the kingdome of glory Secondly seeing the wicked shall be cast out of Gods presence at the day of Iudgement we must be carefull to cast away our sinnes or else our sinnes will cast us out of Gods presence It is a good saying of one O man destroy thy sinnes or thy sinnes will destroy thee If a man had a servant that would rob him at night of all hee had if hee knew it hee would be sure to cast him out of doores before night came such a servant Sinne is that it will rob us of all when night commeth when the day of death and when the judgement is come it will cause us to be cast out of heaven out of the presence of Christ and out of this earth and will not leave us a bit of bread nor a draught of drinke to comfort us therefore let us before the day of death and judgement come cast sinne out of the doores for it will not only take away Christ and heaven from us but all our earthly comfort also The second punishment or paine is Malediction or Gods Curse So they shall not only be cast from the presence of Christ but they shal goe away with the curse of God upon them even the sweet mouth of Christ that shall blesse all the godly it shall curse all the vile and wicked people of the world swearers lyars drunkards and bad livers c. therefore consider what an heavie thing it is to goe away with Christs curse upon them 2 King 2. 24 we reade that Elisha cursed the children that mocked him and there came two Beares out of the Forrest and devoured them O but it is a more heavie
know he hath the Spirit The first worke is That hee would not grieve God for a world hee hates sinne he cannot abide it hee would not sweare nor lie nor prophane the Sabboth nor commit any sinne willingly in this case he may assure himselfe he hath the Spirit of God in him Secondly that although hee falls into some sinne yet hee holds his care and love to all other holy duties as David did in that foule sinne of adultery when he had fallen into it yet hee came to the Temple did hold himselfe to performe holy duties still Thirdly to hold our love to God and to Gods people when he loves a Christian as a Christian saith S. Iohn hereby we know that we are translated from death to life because wee love the brethren First the Vse of this is that seeing in the falls of the Godly there is alwayes a roote left therefore wee should labour to nourish and to hold this roote that is to nourish these good desires the love of goodnesse and the hatred of sinne If a man hath a good plant in his Garden if bad fellowes come and cut downe the boughes and branches what will he doe he will goe and digge about the roote dung it and labor to preserve and nourish it so when there is a plant of goodnesse in a Christian if the Divell come and cut downe the boughes and branches neverthelesse we must labour to nourish the roote by the Use of good meanes Secondly seeing there is a roote left in all the falls of the godly therefore wee must bee thankefull to God when wee have a desire to please him in all our courses Thirdly seeing there is a roote of grace left in all the falls of the godly Therefore if we cannot finde these workings of the Spirit nor the desires in us but perceive our selves to be dead hearted it is a shrewd signe that there is no roote of grace yet I say not but that God may in time and in the use of meanes worke grace in such a heart but for the present I can give such a disposition no incouragement of that estate till God worke more in them SERMON LVII IOHN 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name hee shall teach you all things and bring all things to your remembrance whatsoever I have said unto you HAving spoken of the meanes whereby a man may know by infallible arguments that the holy Ghost is in him in the next place we are to speake what good and benefit wee have by the Holy Ghost for when we know the great good that comes by the Holy Ghost it will make us to prise it when wee have it and to seeke for it when we want it Therefore it shall not be amisse to see what this great good and benefit is that we have by the holy Ghost The Prophet David Psal 51. 11. prayes Lord take not thy Holy Spirit from me though thou take away my peace my Children my crowne and kingdome and other blessings yet Lord take not thy Spirit from me David knew the Spirit of God was a greater blessing than Peace Children Crowne Kingdome than all other blessings and benefits whatsoever It is true indeede that the benefits of the Holy Ghost are unspeakeable that no man can see them in the full latitude and extention because God is infinite yet wee may see some of them A man who comes to the Sea stands and lookes on it hee joyes to see it though hee cannot see the length nor the breadth of it so although a man cannot comprife the number of them yet it is a comfort to see some of them Now there are sixe speciall benefits that we have by the Holy Ghost The first worke is to shew us our wretched and miserable estate that wee stand in till we be brought home to Christ for no sooner are wee beginning to enter into an estate of grace but presently there is kept a marvellous stirre which troubles and disquiets us as long as the strong man holds possession Luk. 1. 21. Because the Spirit of God once come into us shewes us our sinnes and the wrath of God against them and that Hell is ready for us and then our thoughts cannot chuse but bee exceedingly troubled and we are so amazed as wee know not how to turne us Thus we see Paul was Act. 9. three dayes together he eate no meate but prayed in heavinesse and sorrow as Ezechiel 37. before life came into the dead bones there was a noyse a ratling shaking and trembling amongst them so before the Lord puts spirituall life into us there is as it were a noyse and a trembling and a shaking for sinne This is the worst wee shall feele from the Holy Ghost which is harsh to the flesh but comfortable to the Spirit because it is as an holy vomit that the Lord gives us to purge out our sins and corruptions which though bitter in taste at first is comfortable and giving ease at the latter end So Matth. 5. Christ saith Blessed are ye that mourne for ye shall be comforted and Psal 126. They which sow in teares shall reape in joy So that there is no teares more blessed and happy than those that are shed out for sinne Therefore in the harshest worke of the Spirit there is comfort as Matth. 1. Ioseph was sore perplexed about Mary and he thought to put her away secretly till the Angell came to him and said Feare not Ioseph to take Mary to be thy Wife for that which is conceived in her is of the Holy Ghost So when a christian is perplexed and troubled with his sinnes let him not be afraid for it is from the Holy Ghost So Gen. 25. 21. when Rebecca had conceived the Children dashed in her wombe that is they strove together Why am I thus saith shee and thereupon asked the Lord who said unto her Two Nations are in thy Wombe of whom the one shall be mightier than the other and the elder shall serve the yonger So when a Christian shall feele a striving in him let him be of good comfort there are two within him the spirit and the flesh the elder shall serve the younger the flesh shall bee but a slave to the spirit So then in the harshest worke of the spirit there is comfort and if there bee comfort in the troublesomest worke what comfort is there in the rest of the benefits The second benefit is Illumination to teach us the whole will of God as shall bee needfull for our salvation and so Christ saith in this place But the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I have told you and Iohn 6. 45. saith he they shall all be taught of God so also 1 Ioh. 2.
as occasion shall be offered to doe them good it is the Holy Ghost that doth put it in us as Paul saith Galath 4. 6. he hath sent the Spirit of his Sonne into our hearts whereby wee cry Abba Father Hence wee see it is the Spirit of God that stirres us up to the duties of prayer and holinesse The fourth benefit is To give us power and ability to performe Christian duties and services for the Spirit of God doth not onely open our hearts to understand the Scripture excite and stirre us up to good duties but doth also enable us to doe them to repent of our sinnes to pray to God to love our brethren to rest and relye on God in the time of trouble In the story of Sampson we see that he did shake himselfe and did thinke to have done great maters yet for his life he could not because his strength was gone in like manner when wee see other men can pray repent of their sins when thou canst not doe so know it is the Holy Ghost that doth inable thee for there be a number of Christian duties that we are no more able in the estate of nature to doe than a dead man can remove a mountaine as when a man is truely humbled for sinne and cast downe that a naturall man should looke up to God by the eyes of faith to rest and to rely on him for the saving of his soule this hee is no more able to doe than a dead man to remove a mountaine so likewise for a man to resist a temptation agreeable to his nature he is no more able to doe it than a dead man to remoove a mountaine againe when a man is in want and in need then to rest and rely on God for the feeding of his body that as he hath trusted God with the saving of his soule so hee will rely on God for things needfull a naturall man is no more able to doe this than a dead man to remove a mountaine but the Spirit of God inables a man to doe that for that which is impossible to nature is made possible by the Spirit of God The fift benefit is to comfort in distresse although a Man wants house or land and a number of outward comforts yet if hee have the Holy Ghost to comfort and assist him hee neede not care for any thing else Therefore Christ saith to his Disciples I will send you a Comforter in the World ye shall have trouble but he shall mitigate and asswage all your troubles So Acts 9. 31. it is said Then had the Churches rest throughout all Iudea Galile and Samaria and were edified walking in the feare of God and in the comfort of the Holy Ghost were multiplyed Therefore whatsoever our trouble is yet it is a great stay that we shall have comfort in the Holy Ghost and not be driven to take up the complaint which David doth in the Person of Christ I looked for some to have pittie on mee but there was none and for comfort but I found none for though it be true of Christians that in their trouble they looke for some to pitty and comfort them but they finde none yet neverthelesse in their extremity the Holy Ghost doth comfort them therefore if men want comfort in the time of trouble what shall they doe send for fidlers and merry company to comfort them as Saul did and fall into relapses no but wee must labour to get the Holy Ghost to comfort us for the comfort of the Holy Ghost goes beyond all worldly comforts First because all worldly comforts may be taken from us let it bee in our goods or friends or whatsoever else these comforts may faile us because the ground of them is not good wee may be taken from them and they from us but the comfort of the Holy Ghost can never be taken from us because it is grounded on Gods Love and favour and hope of Heaven therefore the Divell and all the World shall never be able to take away this comfort Secondly because all the comforts in this life be not pure and intire comforts but have alwayes some sorrowes in them as wee see Hest 5. when Haman had all the glory that Ahashuerosh could afford him yet he was not at quiet because Mordecai sate at the kings gate the cup of our comfort here in this world is a mixed cup like to Christs cup mingled with wine and Myrrh much bitternesse so all our worldly comfort is mixed with gall But the comfort that we have by the Holy Ghost is pure and intire it comforts us in all the distresses that befall us It made Paul and Silas sing in Prison Acts 16. It made the Apostles goe away rejoycing that they had suffered rebuke for the Name of Christ Thirdly because all worldly comfort failes and leaves us at the day of death when the more comfort we have had by it the more griefe it will bee to part from it Therefore Christ saith Luk. 12. to the rich man Thou foole this night shall thy soule be pulled away from thee but the comfort of the Holy Ghost is most beneficiall and refreshing at the day of death because then we draw neere to the accomplishment of Gods promises as Paul saith 2 Tim. 4. 7. I have fought a good fight and have finished my course I have kept the faith from henceforth is laid up for mee the Crowne of righteousnesse which the righteous Iudge shall give at that day hence we conclude all worldly comfort is not comparale to it And here I thinke there is none but will assent with me to pray to God to give us the Holy Ghost as David prayes Psal 4. That God would lift up the light of his countenance upon him howsoever others desire other things let us pray to God though wee want many outward comforts yet that wee may have the holy Ghost to comfort us Now there are three speciall times that the Holy Ghost doth comfort in 1. In trouble and affliction 2. In the distresse of Conscience 3. In the day of death The Holy Ghost doth comfort us in trouble and affliction three wayes First by perswading us that God is our Father and that he will not leave us but will stand by us in the time of our trouble as Psal 23. 4. David saith Yea though I should walke through the valley of the shadow of death yet I will feare no evill for thou art with me So Psal 27. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I bee afraid this is one meanes whereby the Holy Ghost doth comfort therefore if a man have the holy Ghost he neede not care because that will comfort and uphold him in all the trouble that doth befall him Secondly by turning all things to our good as Rom. 8.
the Apostle saith All things shall worke to the good of them that love God There be many things that seeme to goe against Christians all which yet the Lord turnes to their good the Philistians could not resolve Sampsons riddle but every Christian can as honey came out of the dead body of the Lion so a Christian drawes sweetnesse from the dead body of Christ even in trouble and affliction by perswading of us that God will turne all to our good Thirdly the holy Ghost doth comfort us by perswading of us that God will set an end to all our troubles as it is said Psal 102. That God will arise and have mercy on Sion for the time to have mercy thereon is come even the appointed time is come so also Psal 62. 2. saith he yet hee is my strength and my salvation and my defenceâ therefore I shall not much be moved Now three wayes the Holy Ghost giveth us comfort in affliction First by perswading us that God will take it away Secondly that if he doth not take it away he will mitigate and asswage it as Psal 18. David saith by my God I have leaped over a wall although God did not take away the wall or though hee doth not make the wall lower yet by the helpe of God I can leape over the wall Thirdly that though he doth not mitigate or asswage it that yet he will give us patience to beare and undergoe it as it is in the Psalme I cried unto the Lord and the Lord heard me and hath renewed my strength therefore we may say with Saint Paul Thankes bee to God who hath comforted us in all our tribulations The second time is In the distresse of Conscience of all distresse there is none like it as Salomon saith Proverb 18. 14. The spirit of a man will sustaine his infirmities but a wounded Spirit who can beare Now it is the Holy Ghost that doth comfort a man in this distresse First By perswading us that we are the Children of God Rom. 8. Saint Paul saith The same spirit beareth witnesse with our spirit that wee are the Children of GOD whereupon Chrysostome saith if GOD should send an Angell or an Archangell and should tell thee that thou art beloved of GOD and that thou art his Childe would not this comfort thee in this distresse of conscience but God hath not sent an Angell or an Archangell onely to perswade thee that thou art the childe of God but hee hath sent his Spirit into thy heart to beare witnesse unto thy spirit that thou art the Childe of God Secondly by perswading us that there is a seede of grace in our hearts as 1 Iohn 3. 9. Whosoever is borne of God sinneth not because his seed remaineth in him and Iohn 8. Christ saith He that beleeveth in mee out of his belly shall flow Rivers of living water therefore seeing there is a seede of grace remaining in all the faithfull though they goe astray and wander yet they doe as the sheepe cry unto the shepheard and are not at rest till they be brought home to God So we see David did in the Psal 119. saith he I have gone astray like a lost sheepe Lord seeke thy servant for I have not forgot thy Commandements The third speciall time is at the day of death when all comforts faile us then the holy Ghost comforts us by perswading us that God is our Father and that we are going home to him and are at peace with him Thus Iohn 17. 11. Christ saith I come to thee holy Father keepe them in thy Name even these which thou hast given me And 2 Pet. 3. 12. saith he Looking for and hasting unto the comming of the day of God So it should be comfort to a Christian that by death he is going home to God and that he cannot bee at rest till he come there Secondly The Holy Ghost doth comfort us by perswading that Heaven is opened for us and that the Angels are ready to receive us and that the ending of this life is the beginning of a better We read Gen. 26. 6. when Iaakob was going to Padan Aram he laid him downe to sleepe upon a stone where he saw a vision a ladder reared up that reacht to Heaven the Angels ascending and descending thereupon and Christ ready to receive them at the head of the ladder So Acts 7. Stephan at the time of death saw Heaven opened and Christ standing at the right hand of God ready to receive him such comfortable visions shall the people of God have at the time of death at least such comforts as shall be fit to comfort them in this Thirdly By perswading us that although our bodies rot and consume yet one day they shall rise againe to glory and happinesse so Iob saith I know that my Redeemer liveth and that he shall stand the last on the Earth and though after my skin worms destroy my body yet shall I see God with my eyes and Iohn 11. 23. Iesus saith to Mortha thy brother shall rise againe to whom Martha replies I know he shall rise in the resurrection at the last day Therefore howsoever our bodies rot and consume in the Grave yet one day they shall rise to glory and happinesse It is a good meditation of a learned man at the time of death and of thy departure thinke of all the good doctrines that have beene taught thee of good Preachers to comfort thy selfe with them remember that Iesus Christ is the Lambe of God that was crucified and killed for thy sinnes and is ready to receive thee who tooke order in his last Will and Testament for thee as Iohn 17. Father saith he I will that where I am there they be also and to the theefe on the Crosse This day shalt thou be with me in Paradise So rest thy selfe in this hope and goe thy way to thy Christ goe home to Abraham Isaak and Iaakob and to all the holy men departed and such as are behinde shall follow after where we shall all meete together to behold God in glory and sing praises to him world without end So this comfort that we have by the Holy Ghost will stand by us when all comfort will faile The sixth benefit we have by the Holy Ghost is abilitie and power to performe any speciall calling for there is no man that can performe any speciall calling till the holy Ghost hath enabled him as 1 Sam. 10. it is said The Spirit of God came upon Saul and made him fit for governement and Acts 2. the Spirit of God came downe upon the Apostles and made them fit to preach to all Nations so Exod. 38. 2. it is said of Bezaleel that He was filled with the Spirit of God in wisedome understanding knowledge and in all workemanship to finde out curious workes in gold silver and in brasse So there is no
death and merit so that whatsoever is due to Christ in regard of the right of his death and merit wee may claime at Gods hand the favour of God the pardon of our sins and the glory of Heaven is due to us in regard of the merit of his death as Peter saith By his stripes we are healed so a Christian may be bold to say Christ is mine and his death mine his life is mine and his crosse mine and his paines mine to my eternall comfort therfore in the troubles of conscience and accusations of the Divell we may goe to God and tender before him the death and merits of Christ if we should tender our owne righteousnesse this would shame and disgrace us If a man should be imprisoned for a debt which was payed by a suretie if he could finde the suretie he would bring him to the Iudge and say here is the Man that did discharge my debt here are the empty bagges that the money came out of that paid my creditor surely any Iudge would acquit that Man so when the Devill shall implead us for our sinnes we may goe to God and shew him Christ and we may quiet and stay our selves here saying This is he that hath paid my debt here is the emptie purse here are the empty veines that the blood came out of and then without all doubt God will acquit us Therefore we must tender the merits of Christ to God spread them before him and stand to them To this purpose saith Chrysostome Christ hath taken away the hand-writing which was against us and hath given us another bill bond or new writing whereby we may claime Christ He hath not done by us as the unjust Steward did by abatement but hee having quite wiped out all hath given us a new bill and hath made God a debtor to us Thirdly the power of our spirituall life We indeed are able by nature to move and stirre and to do the duties of our calling to buy and sell c. but are not able to stir a foote to Heaven to looke after that nor move towards it till Christ communicates a spirituall life unto us So 1 Iohn 5. 12. saith he He that hath the Sonne hath life and he that hath not the Sonne hath not life as 2 King 12. 21. the dead Souldier was not able to move or stir till being laid in the Sepulchre of Elisha he touched his loynes and then he revived and stood upon his feete so we are dead by nature and not able to move or stirre a foote in the wayes of God till we touch the Body of Christ by Faith then we revive and stand up life comes into us againe Fourthly the dignitie of his owne estate for by nature Christ is the Son of God and he makes us the Sonnes and Daughters of God by Adoption and Grace and drawes us into the same dignitie and honour with him to be called the Sonnes of God But it is a harder matter for us to be made the Sonnes of God than for Christ to bee made the Sonne of Man Now as Christ communicates something to us so wee something to him We communicate to him three things first our Nature secondly our sinnes thirdly our troubles and afflictions Here wee see what an exchange wee make with Christ Hee communicates to us himselfe the right of his death merit and spirituall life and the dignitie of his owne State and we communicate to him our nature our sinnes and troubles First wee communicate to him our Nature and that not in the best estate when it was in integrity but since it was disgraced and subject to sicknesses diseases and troubles this is the change wee make with Christ like Hiram and Salomon Hiram gave to Salomon gold and silver and Firre trees and what the heart of the King could desire and Salomon gave to him a few dirty Cities In like manner Christ giveth to us what our heart can desire his owne selfe the right of his death merit and spirituall life the dignitie of his owne estate and we give him a few dirty cloathes our bad nature disgraced with sinne subject to troubles and afflictions If wee would have communicated any thing it should have beene of the best because He is God blessed for ever Amen it should have beene when our nature had beene in the best estate but we communicate to him our sinnes and troubles therefore wee should admire Christs love and goodnesse to us that will accept of this exchange Secondly we have communicated a worse thing than this our sins as 1 Pet. 2. 14. who his own selfe bare our sins in his body on the tree c. all the wicked shall carry their owne sins on their backe to Hell with them but the sinnes of the godly are laid on the backe of Christ he bare them the cruell Souldiers laid the Crosse on Christ and made him to beare it but we laid a greater burthen than that on him the burthen of our sins for the weight of the crosse is nothing to the weight of our sinnes Thirdly we communicate to Christ our troubles and dangers as Esay 63. 9. In all their troubles he was troubled and Col. 1. 24. Now I rejoyce in my sufferings for you and fulfill the rest of the sufferings of Christ in my flesh for his bodies sake so Christ suffereth still in his members by compassion and fellow feeling And these be the goodly things that we communicate to Christ nothing but our nature and sins our troubles and dangers as I told you a little before out of 1 Kings 9. 11. there was an exchange betweene king Salomon and Hiram he gave Salomon gold silver Firre trees and Cedar trees and all that the heart of the king could wish and Salomon gave Hiram twentie dirty cities in the land of Galile but it is a better exchange that Christ makes with us for he giveth all that the heart of a Christian can wish his wisedome righteousnesse himselfe his merits and death a spirituall life and the same dignitie and honour with him but we againe repay him with our nature sins and dangers therefore hence let us learn to admire this great kindnesse and love of Christ to us that will be content therewith Now as the Saints have communion with God and with Christ so have they communion with one another by meanes of love as Exod. 25. We see the golden Cherubim did so looke towards the Arke and the Mercy seat as that they looked one towards another So wee must looke to God and to Christ by the eye of faith as we must have one eye also to one another by love This societie is comfortable for Gen. 2. 18. God saith It is not good that man should be alone therefore if it were a good thing for man to have communion and societie in the life of nature much better is
sinnes are pardoned is to conside with ones selfe if his heart hath beene set at peace by the use of good meanes whereas before hee hath beene troubled in conscience for his sinnes if he hath repented of them and prayed unto God for the pardon of them if his heart hath beene set at peace in the use of these meanes hee may assure himselfe that his sinnes are pardoned this is Pauls Reason Rom. 5. 1. Then being justified by faith wee have peace towards God through our Lord Iesus Christ therefore if a man can finde peace in his conscience upon the use of good meanes this is an evidence that his sinnes are pardoned If a man be run in debt and danger and the kings writs be out against him the Bayliffes lying in every bush to take arrest and carry him into prison so that he cannot be at rest nor quiet for them now if this partie hath a friend to go to London to compound the matter and to agree it the question is how a man shall know whether his friend hath composed the matter or no I answer if the Bailiffes be gone home againe and the man at rest and quiet againe by this hee may bee sure that his friend hath composed and agreed the matter In like manner when we are runne in the Briers of debt and danger and heare that Gods writs are out against us the judgements of God lying in every bush as it were like Bayliffes to arrest us and carry us to prison if we can send a friend to compose the matter and agree it that is if we can send our prayers up to Heaven to compose the matter with God if upon this one finde his conscience to bee set at peace and the judgements of God to cease and be removed from him this is a comfortable evidence that his sinnes are pardoned therefore although a man may bee a sinner yet if a man can repent of them and finde by comfortable effects that his sinnes are pardoned hee shall have comfort both in life and death and when he hath lived here a few dayes in this world shall goe home to God to live with Abraham Isaak and Iaakob in the Kingdome of Heaven SERMON LXXII IOHN 11. 23 24. Jesus saith unto her Thy Brother shall rise againe Martha said unto him I know that he shall rise againe in the Resurrection at the last day IT was my purpose to have spoken no more at this time of Forgivenesse of sinnes but upon further meditation there is something more that I must impart unto you which is To know what that comfort is that a Christian man may have when hee beleeves his sins are pardoned and that he is acquitted and discharged for them before the judgement seat of God I answer that the comfort is exceeding great First because if a man knowes by infallible evidence that his sinnes are pardoned then he knowes he shall bee saved and death shall be as no death to him and that after this life hee shall goe into Heaven to glory and happinesse Seeing nothing can hinder a man from Heaven but sinne as it is Revel 21. ult And there shall enter in no uncleane thing Therefore if we know that our sinnes are pardoned we may be comforted for as soone as we leave this world we shall goe to God As Luke 23. as soone as the good Theefe had obtained pardon for his sinnes the next thing that Christ saith to him is This day shalt thou be with me in Paradise and therefore if we know that our sinnes are pardoned then we know wee shall be saved and wee shall goe into the Kingdome of Heaven Secondly if our sinnes bee pardoned then wee know that all that God âânds unto us comes of Love and that all our crosses and troubles he will turne to our good so that they bee not the wounds of an enemy but the love-tokens of a friend like the arrowes that were shot by Ionathan not to hurt but to forewarne so all crosses and troubles of this life shal turne to his good As soone as David had found the pardon and forgivenesse of his sinnes hee could say Of very faithfulnesse the Lord had afflicted him As a loving father giveth a bitter potion to his childe hee will put a peece of sugar into his hand secretly to allay the bitternesse of it so though the Lord give us a bitter potion that is a number of troubles and afflictions here in this life he puts into our hands as it were secretly a peece of sugar that is an assurance that all the troubles and afflictions of this life are sent in love to us and that they shall not hurt us but shall turne to our good Thirdly Then we know that as God hath taken away our sinne hee will take away the taile which followes it that is the punishment of sinne for the punishment of sinne followeth the act of it as the shadow doth the bodie for if we would remove the shadow wee must remove the body so God when he doth remove the body of sinne then the shadow must needs follow it We read Matth. 5. that when they brought a lame man to Christ the first thing that he saith to him is Sonne thy sinnes are forgiven thee after which the next words are Take up thy bed and walke So when the Lord takes away our sinnes he will take away the punishment of sinne Therefore in all the crosses and troubles that befall us we are not to deale with the shadow but with the body of sinne if we remove that we may be sure the shadow will be removed These be the three comforts that a man may have by the knowledge of forgivenesse of his sinnes therefore it is a good thing for a man to know in particular that his sinnes are forgiven Now wee come to speake of the other two blessings and benefits which the Lord doth give and grant to the Church in the life to come and the one is The raising of our bodies at the last day the other Life everlasting and these two blessings he hath reserved till the day of judgement closing up and making an end of all with them yet not a finall end for they shall have no end because the Lord will bestow eternall happinesse on them so that that day though it be a dolefull day to others yet it shall be a joyfull day to the Church of God and a day that they have many a day looked for and desired Now in handling of it we are first to consider The order of Gods distribution that he giveth us First the benefits and blessings of this life and then those of eternall life Hence we are instructed that that which is the order of Gods distribution must be the order in our intention for wee must labor to have communion with the saints here in this life and to have
our sinnes pardoned and then the Lord will raise up our bodies at the last day and give us life everlasting but on the contrary if wee have not communion with the Saints in this life and have not our sinnes pardoned we can never looke that God will raise up our bodies at the day of Iudgement and give us life everlasting Therefore beloved brethren be exhorted to labour to have communion with the Saints here in this World with the forgivenesse of sinnes and then God will raise up our bodies at the day of judgement and give us life everlasting As Revel 20. 6. it is said Blessed and holy is he that hath his part in the first Resurrection for on such the second death shall have no power Hee is a blessed man that riseth out of his sinnes and his corruptions in this life on such a one the second death shall have no power If a man make a bargaine and giveth somewhat in hand some earnest then he expecteth the performance of covenants about the bargaine but if he hath no earnest given him then he lookes for no bargaine so the Lord hath made a bargaine with us to give us Heaven and happinesse after which if hee hath given us earnest somewhat in hand in this life that is the communion of Saints and the forgivenesse of sinnes now then wee may looke to have our bodies raised and to have life everlasting We may expect the rest but if wee have no earnest in hand in this life that wee have not our parts in the Communion of Saints nor the forgivenesse of sinnes then when wee come to die we cannot looke for the blessings in the life to come Moreover in this Article we are to consider divers particulars First We beleeve that although we shall be laid into the grave and dissolved into dust yet that one day we shall rise againe by the power of Christ this is the property of a Christians faith The Heathen doe beleeve that they shall all dye and bee dissolved to dust but not that they shall rise againe now this point of the Resurrection is cleare by Scripture and by Reason First we will prove it by Scripture as Esay 26. 19. Thy dead men shall live even with my Body shall they rise that is when I rise all the dead shall rise so Dan. 12. 2. and many of them that slept in the dust shall awake some to everlasting life and some to shame and perpetuall contempt so also Paul Acts 24. 15. saith And have hope towards God that the Resurrection of the dead which they themselves looke for shall be both of the just and unjust and so Revel 20. 12. saith he I saw the dead both great and small stand before God so then it is cleare by Scripture seeing all other things are come to passe which the Scripture hath foretold then wee may bee sure that this shall come to passe also in the time that God hath appointed Now the Reasons to proove that there is a Resurrection are five in number 1. From the Power of God 2. From the Iustice of God 3. From the Mercie of God 4. From the End of Christs comming 5. From the Resurrection of Christ First From the Power of God for as Tertullian saith it seemes a harder matter for God to make a man being nothing out of the dust of the Earth than to raise and repaire him out of the dust being something and no question but that the Power of God is able to raise the dead at the resurrection as our Saviour reasoneth against the Pharises Matth. 22. 29. saith he Ye erre not knowing the Scripture nor the power of God c. as who should say the Lord hath Power to raise the dead The second Reason is drawne from the Iustice of God for it is agreeable to Iustice that those that bee partakers in good and evill actions should be also partakers in rewards and punishments but the bodies of men are partners in good and evill actions with the soule therefore the Lord will raise up the bodies of men to reward them that have done well and punish them that have done evill Tertullian saith well Wee must not thinke that God is unjust or slothfull First we may not thinke that God is unjust that he will reward the soule and destroy the body and that he will punish the soule and not the body therefore hee will raise up mens bodies to reward them that have done well and to punish the evill Againe secondly we must not thinke that God is slothfull that he will not put himselfe to that paines to raise up the dead bodies of men to punish them for their sinnes and offences therefore hee will raise our bodies to punish or reward them with our soules Thirdly From the Mercie of God for mercy extends as much as may be to all and this mercy is in men that if they could they would raise all the dead bodies of their friends but the mercy of God is infinitely greater than the mercy that is in men whose mercie extends in goodnesse to all the bodies and soules of men therefore hee will raise them and doe all the good he can to them he loveth as Christ saith Matth. 22. He is the God of Abraham Isaak and Iaakob Hee is not the God of the dead but of the living So he will raise their bodies or else he were God but to one part of Abraham but his mercy extends to both parts therefore he will raise the bodies of dead men Fourthly From the end of Christs comming which was to dissolve the workes of the Divell as it is said Iohn 3. 8. For this purpose appeared the Sonne of God that he might dissolve the workes of the Divell for the Divell first brought in sinne and sinne brought death this was his end for he brought in sinne to bring death upon us And therefore because hee aimed at this Christ came to dissolve this great worke of the Divell which is not done except there be a resurrection of the body therefore the dead shall rise againe Fifthly From the Resurrection of Christ for hee did not rise like a private Person as the Widdowes Sonne did and as Lazarus but He rose as the publike Head of the Church Saint Paul saith That Hee was the first fruits of them that slept so in the rising of Christ all the People of God did virtually rise that which went before in the Head shall follow in the Members as Augustine saith and Cyril saith well that Christ entred into Heaven by the narrow passage of his sufferings and death to make a wide passage for us into Heaven so in Christs rising we rise I but some say It was an easie matter for Christ to rise because He was God I answer it was a hard matter for Christ to rise againe after he was laid into the grave I
his opinion Ephes 4. 13. Till wee all come in the unitie of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Now by a generall consent the Fathers doe expound it otherwise Chrysostome saith that by the fulnesse of the age of Christ in this place is not meant the full age of Christ but the Gifts and Graces of Christ So another Father affirmes that by a perfect man in Christ is not meant the temporall age of the Sonne of God so S. Ierome saith of the same place that by the age of Christ is not meant the grounds of the bodies of the Godly but the inward man the gifts and graces of his Spirit of his soule and not of his body Secondly Tertullian is of another judgement saith hee let Christians remember this that our soules shall receive the same bodies from the which they departed and therefore looke in what stature and in what age and yeeres wee were of in the same wee shall rise againe Thirdly Augustine doth much relie on his own opinion for saith hee every age is capable of blessednesse and therfore I doe not purpose to contend of strive to know in what age wee shall rise in Fourthly there are some reasons to prove the contrarie First that there is nothing in a Child more than in a man to hinder them from the Kingdome of God for Christ saith Suffer little Children to come unto mee and forbid them not for unto such belong the Kingdome of God And therefore seeing there is nothing in a Child that may hinder him from the Kingdome of God why may not Children rise Children againe A Child may bee blessed for if a Childe could not have beene blessed what shall wee say if Adam had had Children in the time of innocencie should they not have beene blessed most certainly they should Now if Adams Children should have beene blessed in the time of innocencie much more shall Children bee blessed in Heaven Secondly Children may perfectly performe the chiefest act that the people of God are to doe in Heaven namely to praise God as wee see Psal. 8. Out of the mouthes of Babes and sucklings hast thou ordained praise Thirdly all those Christ raised in this life were raised in the same age and stature that they were in when they died as the Maide the widdowes Sonne and Lazarus and those that were raised at the Resurrection of Christ or else how should they been knowen to their friends againe so perfectly Now against this there is one Objection of some weight to bee answered A Child is not in an estate of perfection and there is no imperfect thing shall enter into the Kingdome of Heaven To this I answer that a Child is imperfect onely in regard of labour and travell but not imperfect for the life of glorie and a spirituall life and therefore it must bee our wisedome and care to spend our time well in the feare of God in repentance for our sinnes and to get faith in Christ and then let our age sex or estate of our body bee what it will wee shall bee blessed and happy when wee dye and wee shall rise to a glorious estate It is a good saying of Chrysostome if a grave senatours should bring thee into his house and shew thee a number of grave senatour sitting on Thornes richly clothed with chaines of gold about their necks and crowns on their heads and should tell thee that after a few dayes hee would bring thee thither and make thee one of them how carefull wouldest thou bee to please him and fearefull to offend him in any thing This saith hee is our case Iesus Christ hath shewed us by the eye of faith Heaven and the blessed estate and condition of the godly and hath promised to bring us thither after a few yeares if wee will repent our sinnes get faith in Christ and walke holily before him therefore how carefull should wee bee not to offend him what fooles are men to lose eternall things for earthly for if men would live holily here they should live eternall in the life to come Thus at last wee are come to speake of Everlasting life for the Lord doth raise the dead out of the grave and out of the dennes of death to give them everlasting life and this is that which Christ hath promised to his people as we see Iohn 10. My sheepe heare my voice they follow mee and I give them everlasting life and Iohn 6. 47. saith Christ Verely verely I say unto you hee that beleeveth in mee hath everlasting life so also Psal 21. 4. saith the Prophet Hee asked life of thee and thou gavest it him even length of dayes for ever and ever So then everlasting life is the great blessing that hee hath promised to his people that none partake of but they it being the Center of a Christian mans desires all whose labours paines and endevours tend to this and no further for as wee know things when they bee at the center there they rest stay and goe no further so if once the people of God come at this there they stay and goe no farther with thoughts hereof they comfort themselves in the troubles and afflictions of this life Genes 28. 11. Iacob being wearie in his journey tooke stones and layd them under his head and slept where hee saw an heavenly vision a ladder carried up to heaven and Angels ascending and descending thereupon which comforted him in all his troubles and labours so Christians must comfort themselves in all the afflictions and travels of this life with this that Christ hath reared up a Ladder in his death and blood-shed that reacheth unto heaven therefore if Christians will bee contented to walke Christianly and holily here but a few dayes and yeeres hee will bring them to everlasting life I but some may say why doe yee speake of everlasting life now seeing every man is busie to get some thing to maintaine this life I answer a man doth well to bee busied in his honest labours to get some thing to maintaine this life because as wee shall heare afterwards this life is the way to eternall life and the seede time of a Christian But ô how miserable a thing is it for a man to provide for this life and neglect eternall life and therefore our care must bee to provide for this life so as it may further us to everlasting life In the Law the people of Israel were commanded to keepe the feast of reconciliation which was in the end of the yeere when harvest was done and their barnes and wine-presses full which was to teach us that in the middest of our joy and plentie wee should seeke for eternall life and should labour to have the pardon of our sinnes and to reconcile our selves to God so to bee fitted for eternall life
downe as a ground Heb. 4. 9. that there remaines a rest for the People of God here in this world they have a great deale of trouble therefore Habbak 1. 13. the Prophet complaineth Wherefore dost thou looke upon the transgressour and holdest thy tongue when the wicked devoureth the man that is more righteous than himselfe so Psalm 34. 19. David saith Many are the troubles of the righteous but the Lord doth deliver them out of all so here is the stay of a Christian though he hath a great deale of trouble and affliction yet there remaineth a rest for the people of God One saith well all Gods works were good who when he had laboured six dayes rested the seventh day so saith he if thy workes are good which thou doest then after thy labour thou shalt have rest when the wicked shall have neither rest nor peace The Children of Israel when they were in the wildernesse endured sore labour but here was their comfort that their labour tended to Canaan to give rest unto them as it is Ier. 30. 2. He walked before Israel to cause him to rest so though the People of God have sore labour forty yeares together yet because they bee in the way to Heaven and to the kingdome of God where they shall have rest endlesse comfort and bee free from all both bodily and spirituall labours they should be comforted now it is a labour for mee to preach to get learning but then all these things shall cease and we shall bee infinitely indued with all heavenly knowledge as 1 Cor. 12. 9. saith Saint Paul Now we know but in part prophecie in part but when that which is perfect is come then that which is imperfect shall be abolished so the Prophet Esay saith Wee shall be all taught of God therefore who would not but endure a little labour here seeing hee shall have eternall rest Philosophers say that All things rest when they come at their proper place but heaven is the proper place of Gods people where they shall have rest therefore let us be contented to take a little labour and paines that we may have rest in the life to come If a king should say to us goe walke in such a high way cole-pit or in such a mine but a few dayes after which ye shall be free from all labours then I will keepe and maintaine you for ever who is there but would bee contented to take any paines and labour for a little time that so he may be freed from everlasting torment so seeing the Lord will one day free us from all our labours if we will bee contented to labour here in this world and to doe that which the Lord commandeth us we shall one day bee free from all labours and shall rest in the kingdome of God It was the manner of the ancient Romans that if any man had gone out to warres and had returned safe home againe he should ever after bee kept without labouring any more so the Lord hath sent us out to warre against our sinnes lusts and the devill after which when we returne home to heaven we shall be freed from all our labours Thirdly wee shall be freed from originall sinne and the fruits of it in the time of this life what is it that a Christian would not give to bee free from originall sinne and the fruits thereof indeed a prophane man is loth to part from his sinnes which he cannot live without no more than a fish can live without the water as wee heard in the forenoone but Christians will part with their meat and drinke with any thing to bee rid of it for they desire above all things to bee rid of corruption so Paul cryeth out Rom. 7. Oh wretched man that I am who shall deliver mee from this body of this death After this life wee shall no more displease God but be free from originall sinne which is the corruption of nature now it may be repressed but not quite abolished till the day of death as the Childe was rent and torne by the devill when hee departed out of it so sinne will deale with us but here is the comfort that in the life to come wee shall be freed from it and the fruits of it and shall no more grieve God as Iosh 10. 25. when he had discomfited the five kings he did not kill them by and by but put them into a cave and rolled a great stone on them to keepe them in untill he had made an end of killing of his enemies then he commanding them to roll away the stone from the Caves mouth they brought out these kings that the chiefe of his men might set their feet on their necks ere he killed them in like manner our great captaine Iesus Christ will doe by originall sinne and the fruit thereof in us which shall not be quite killed in this life but subdued brought under put into a cave as it were and great stones rolled upon it that is by repentance obedience and prayer it shall bee subdued here and then at the day of judgement Iesus Christ shall abolish it when hee shall make us set our foot on the neck of it then the people of God shall say as it is 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory the sting of sinne is death and the strength of sinne is the law but thanks bee to God that hath given us victory through our Lord Iesus Christ Fourthly we shall be freed from all worldly authority and power then there shall be no king but God shall bee all in all as it is 1 Cor. 15. 27. And when all things shall be subdued unto him then shall the Sonne himselfe likewise be subject unto him that did subdue all things under him that God may be all in all so then all the kingdomes of this world shall give place to it therefore how joyfull shall it bee when God shall raigne over us wee see when Salomon was crowned king 1 King 1. 40. how joyfull the people were it is said that they rejoyced with great joy so that the earth rang with the sound thereof but how much more joyfull shall it bee when all kings shall come and lay downe their crownes at Gods feete when God shall raigne over the house of Sion Psalm 91. it is said The Lord reigneth let the earth rejoyce c. therefore what a comfort will this bee to the people of God when God shall reigne over them so Esai 24. 23. it is said When the Lord of hosts shall reigne in mount Sion and in Ierusalem and glory shall bee before his ancient men so Esai 52. 7. saith he How beautifull upon the mountaines are the feet of them that declare and publish the glad tidings of peace and salvation saying unto Sion Thy God reigneth so the people of God shall bee freed from all worldly powers and bad government when God shall
be all in all Fifthly we shall be freed from all society with the wicked as Psalm 9. 17. David saith The wicked shall be turned into hell and all the nations that forget God so Matth. 13. 41. saith Christ The Sonne of man shall send forth his Angels and they shall gather out of his kingdome all things that offend it and theâ which doe iniquity here the wicked do trouble annoy and vex Gods people with their sinnes and uncleannesses as it is said of Lot That his righteous soule was vexed with the uncleane conversation of the Sodomites but at the day of judgement there shall not be left one wicked man to grieve or offend them of which time I may say as Moses did of the Egyptians Exod. 15. 13. to the Children of Israel Feare ye not but stand still and behold the salvation of the Lord which he will shew you this day for the Egyptians whom ye have seene this day yee shall never see any more so the Lord will say to us stand still and behold the salvation of the Lord which hee will shew you this day for these your enemies who pursue you you shall never see againe so that all the wicked shall bee turned into hell and there shall not be one left to grieve or offend Gods people Sixthly wee shall bee freed from all paines sicknesses and diseases as it is Revel 21. 4. 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 Now we are subject to the head-ach back-ach tooth-ach gout stone and to a number of diseases but in the Life to come wee shall bee freed from all We see how men can bee contented to endure any paines to be freed from these diseases and other charges much more should wee be contented to have the Law of God to search our consciences and to trie us so that we may be freed then from all paines and sicknesses these be the things we shall be freed from Here therefore thinke what a life it is that God hath called a Christian to and it must bee our care to make all things light unto us in comparison of those things wee shall enjoy hereafter and be contented to let goe all our pleasures and profits to lay hold on eternall life whereunto wee are called Let us part with all things which may hinder us as our lusts sinnes corruptions with all our pleasures and profits to lay hold on eternall life As Chrysostome saith if a man should be called to the honour of the kings court how lightly would hee passe by all things that may hinder him from thence the pleasant Meadowes Towers Castles and all the faire houses to hasten to the kings Court So thou that art a Christian saith he art called to a farre greater honor to the Court of Heaven therefore how lightly should such an one passe by all things that may hinder him from this honour where wee shall live with God for ever and ever So much for the things we shall be freed from we proceed Secondly The things we shall enjoy may be drawne into five heads First We shall have immediate societie with God himselfe as it is 1 Iohn 3. 2. Dearly beloved now are we Sonnes of God but it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for wee shall see him as he is so Psal 36. 9. saith David In thy light shall we see light c. So Revel 22. 4. it is said And they shall see his face and his Name shall bee in their foreheads Divines say that the essentiall happinesse of the Saints consists in the beholding of God as in nature the more excellent and of the more higher nature any object is the more affected a man is with it and the more delight hee takes in the beholding of it as a pleasant Meadow and goodly Fountaine a heape of gold and silver c. But what is the bounty of the Creatures to that which is in God And therefore if a man delights in any of the Creatures much more hee shall delight in the beholding of God so the comfort that wee shall have by the beholding of God is like the light of the Sun that dimmes the light of the candle for our comfort in God shall bee so great that all the comfort of the Creatures is nothing to it as Saint Paul saith 1 Cor. 15. 28. That God shall be all in all In this life I dare boldly speake it God is not all in all to the best of his servants Indeed he is somewhat and a good somewhat to them in this life to a comfortable portion as Ieremie saith Lament 3. 24. The Lord is my portion saith my soule therefore will I hope in him and Psal 63. 5. David saith For thy loving kindnesse is better than life So then God is somewhat to his servants but not all in all to them here but in the life to come he shall be all in all to them Manna to their taste Musicke to their eares Light to their eyes Ioy to their hearts and Rest to their loynes because the perfection of all creatures are in God for if there be any creature that giveth contentment to any man it is a thousand times more in God In this life God giveth out his goodnesse by parts and peece-meale as it were in his Creatures but then wee shall have immediate society with God himselfe Now hee doth reveale himselfe to us in his Word and Sacraments but in the life to come he shall be all in all Revel 21. 22. it is said that Iohn saw no Temple in Heaven for the Lord God Almighty and the Lambe are the Temple and the citie hath no neede of the light of the Sunne nor of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it Moses wee know put a veile on his face because the Children of Israel could not behold the glory of it so the Lord puts a veile before him in his Word and Sacraments but in the life to come he will plucke away the veile and reveale Himselfe as Hee is Therefore let us labour to cleare our eyes and to cleanse them from all sinne that so wee may looke on him to our comfort Wee see Esay 6. 5. when the Prophet saw the Lord in a vision how hee cryeth out and saith I am undone I am undone for I have seene the Lord of Hosts I am a man of polluted lippes and I dwell amongst a People of polluted lippes Now if Esay cried out thus when hee saw but a glimpse of him how shall all the sinners of this world cry out when they shall looke upon him and behold him in terrour and wrath Secondly We shall enjoy the eternall presence of Christ which next
and be affraid theeves but if wee dwell in the houses of God wee neede not bee affraid of any such things for God will be a defence to such How shall a man be blessed in doing any thing our workes which wee doe here there is necessity in the doing of them but there is no necessitie in Heaven where all shall be done willingly For take away jarres and brawles and there is no need of Lawyers take away wounds and hurts and there is no neede of a Chirurgeon take away diseases and there is no neede of a Physitian take away hunger and we shall not need to plow nor sow take away thirst and wee shall not need drinke Nay let us come to things of a higher nature as to feede the hungry cloth the naked visit the sicke they shall doe none of these things but shall sing prayses unto God and give thankes to him for his mercy and goodnesse to them so they shall be every way blessed And therefore thinke if thou canst thinke what a happy and blessed life this will be First that wee shall enjoy God and have immediate societie with Him Secondly that we shall have the presence of Christ And thirdly that we shall have societie with al the holy People of God Forthly that we shal have dominion lordship over his whole world And lastly that we shall keepe a continuall Sabbath to the Lord where we shall continually praise him and spend all our time in lauding of him Now the next thing is the continuance of this life how long wee shall enjoy it It shall not bee for dayes moneths yeeres and ages onely but it shall bee everlasting as the Scripture tells us not for a few dayes and yeeres but it is for ever and ever For when a man hath lived so many thousand ages as there are piles of grasse on the ground piles of sand on the shore Starres in the Skie they shall bee as new to beginne againe as the first day and therefore thinke if thou canst thinke what a life it is that God wil give us Now it is called everlasting life in opposition to the fraile and fickle life that we live here which is not everlasting but a dying and a decaying life whereof one sayes well as soone as a man is borne he is a dying and the further we grow into this life the nearer we are to death As a man that hath taken a Lease as soone as it is taken it beginnes to expire and never rests till it comes to an end so this life as soone as we enter in it it beginnes to expire and never ceaseth wasting till it is runne to an end So the life which we live here is a decaying life which every little disaster may take away a slip with a mans foote a fall off an horse a stone out of a wall a tile off an house a crum of bread going awry c. But the life which God giveth us in Heaven shall be everlasting as long as there is God and Christ who giveth it whose glory shall not bee greater at the first then afterwards But the same as great for ever the joy and comfort which we shall have when we have beene there 1000. thousand yeeres as great as it was the same day wee came thither All the things in this life though we take delight in them yet in time wee we shall be weary of them As when a man commeth into a fine Garden being delighted with the pleasant walkes and flowers yet when he hath beene there a while he becomes weary of it so likewise when a man is weary and goes to bed he is delighted with it a while and in time he is weary and loves to rise though it bee never so soft But the joyes of Heaven and the glory thereof we shall never be weary of them but when wee have beene there as many yeeres as there is sands on the Sea shore it will bee as comfortable as it was the first day wee came thither And therefore as Saint Peter saith seeing wee are borne a-new not of mortall seed but of immortall by the Word of God to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us let us so love and serve God in sinceritie as we may come thither for the life that we shall live in Heaven shall be everlasting the glory whereof shall never decay And therefore stand still yee people of God and behold the great things that God hath prepared for you let goe all the pleasures and profits of this life and lay hold on eternall life and bee not slothfull to come and possesse it Augustine saith well All men can bee contented with life everlasting to see God and to behold him in glory but they are not carefull to walke in the way that leadeth to life Therefore it must be the care of every Christian to repent of his sinnes to get faith in Christ to passe his time in holinesse and feare before God that so when he commeth to die hee may make a happy exchange to passe from Earth to Heaven from Men to God from an estate of misery to an estate of happinesse and glory from a temporall life to a life eternall And now that wee are ready to dismisse this assembly and finish this long worke the Lord knowing whether ever we shall meete together againe all in this place seeing upon the least occasions we see such examples from time to time of our mortalitie and shortnesse of life therefore let us so passe our time here in holinesse before God so as that we may meete together in glory and happines in the life to come which I beseech the Lord to bring us to for Christs sake FINIS The Table Containing al the chiefe and remarkable Doctrines and Vses of the whole Treatise together with some of the queintest Similies exquisitely illustrating the matter Alphabetically disposed for the case and furtherance of the Christian Reader wherein the figures direct you to the Page the markes to what part of the Page where the Notes are wanting so that if you turne to any of the leaves to finde the matter you desire where you see this * looke to the upper part where this â looke to the middle where this ¶ looke to the lower part of the Page A NO place good to abide in where Christ is not 135. None ought to abuse the creatures seeing God hath made them 67. Our accounts must bee given to Christ our Lord. 98. â The acceptance of our actions depends on our willingnesse 265. ¶ Acknowledgement due to God for all his gifts 65. â Our estate better than Adams in his innocencie 243. * 450. Christ free from sinne though the Sonne of Adam 107. ¶ Adoption in Christ brings comfort to a Christian 53. Christians should comfort one another in affliction 229. â No Mans afflictions equall to Christs 204. ¶ Gods mercy in
hinder a man from Christ 121. * How a strong Christian weakned by sinne may know whether the holy Ghost bee in him or no. 505. Christians of all men most happy because Christ is their Lord. 99. ¶ Good is to be done to Christians as they are Christians 461. â What the Church of God is 525. The Church Triumphant Militant 520. 530. No member of the Triumphant that is not of the Militant Church 530. The great blessing it is to be a member of the Church 566. ¶ Wee must beleeve a not in the Church 523. ¶ The Church a mixed company of good and bad 537. How the Church is one 534. The diverse estates of the Church here in this world 534. The Church sometimes hidden 535. ¶ The Church power at one time than another 537. Of cleaving to the Church 537. ¶ The blessings that proceed from the peace of the Church 536. ¶ The dignities of the Church 539. The Church as the Citie of God excels all other cities in foure respects 539. The Church the Body of Christ 542. * Christ Loveth Indoweth Adorneth Acquitteth Bringeth home Glorifieth the Church his Spouse 544. Vniversality a property of the Church 574. The Church the pillar and ground of truth 549. The Church preserves the Letters Canon Authority of the Scripture 550. Holinesse a property of the Church 569. Iudgement of the world mixture of good and bad remainder of sinne seeme to take away the holinesse of the Church 569. The Church said to bee Holy by 1. Faith and good conversation 2. Impâtation of Christs righteousnesse 3. Inherent holinesse in the true members 4. Having the means of holinesse 570. Reasons why there is no salvation without the Church 565. ¶ The Church Betâlehem thither we must goe to finde Christ 126. * All things tend to the good of the Church as crosse wheeles in a clocke 88. ¶ The come unto me in glory depends on the come unto me in grace 446. ¶ Christ comes to a man when things bee at the worst 115. ¶ The comfort of the Holy Ghost excels all other comforts 511. To appropriate Christs merit a great comfort 124. â Two times to commend our soules to God In danger every day 258. 3. grounds of coÌmending our selves to God because hee is the Father of Spirits our Father in Christ hath afforded us former favours 258. Why Christ gives signes of his comming 402. God communicates his wisdome c. to us we our griefes to him 583. Christ communicates to us Himselfe right of his death merit Power of Spirituall life Dignity of his owne estate 584 We communicate to Christ our Nature Sinnes Troubles and dangers 383. Christ communicates his graces to his Church 341. Of the communion of the Saints 579. By the communion of Saints a Christian hath a thousand helps 597. ¶ The communion of Saints consists in communion with God with Christ one with another 582 Foure lets of the communion of saints 605. The communion one with another consists in the commmuion of the 1. Living with the living 587 c. 2. Living and the Dead in wishing well to conversing with one another 598 3. Dead with the dead in 1. Lying together in the Grave 2. Being members of Christ 3. Being gathered to the Saints departed 599. The communion of the living with the living stands in community of Affection 587. Graces 588. Spirituall sacrifices ibid. Temporall blessings 590. Bearing one with another 594. The communitie of goods is limited in the Excesse Defect 592. Communions of the wicked 579. Christs company a great comfort 243. â Christs complaint on the crosse 168. Christ conceived of the flesh of the Virgin 105. â by the power of the holy Ghost how 106. Christ conceived by the Holy Ghost that he might be pure and without sin 107. â The stirre that was at Christs conception 108. * Of the condemnation of Christ 197. Conscience compared to a Booke wherein all things are written 207. ¶ To sin against conscience a fearefull thing 205. â 207. â The property of a good conscience to be moved at Gods judgements 206. ¶ Bad consciences troubled at Christs comming 132. ¶ Wicked mens consciences may be sealed for a time but one day they shall be opened 184. ¶ No flying from an evill conscience 205. ¶ An evill conscience the worst accuser 207. ¶ A Christian though contemn'd in his life is honoured in his grave 278. ¶ Constancie in a good course requisite thogh without successe 199. * Of the conviction at the last day 437. Conversion makes men labour to draw others to the same estate 238. * Confession of sinne Cleering the Iustice of God Zeale for the honour of God a signe of conversion 238. No man knowes the instant of his conversion 305. No cost to be spared for Christ 280. ¶ Covetousnesse moved Iudas to betray Christ 181. â The workes of the Creation not to be lookt on but with due consideration 65. ¶ The Author Substance Manner Subject Estate Time Order End of the Creation c. 64. The motion multitude of the Creatures prove a Deitie 43. ¶ The Creature not God cause of sinne and defect 67. â We ought not to abuse the Creatures seeing God made them 65. Wee ought to pray for restauration to the creatures 68. * Christ died the death of the Crosse because it was most Accursed Shamefull Painefull Apparent 211. Christs behaviour on the Crosse 224. The seven last words of Christ on the Crosse 224. c. The scandall of the Crosse weakens faith 321. Christs Disciples must bee carriers of the Crosse 214. ¶ No man must make a Crosse to himselfe but bee contented if God lay it on him 214. ¶ All Crosses must be borne ibid. The place where Christ was crucified 215. Why Christ was crucified aloft 213. * How Christ was led to be crucified 213. What torments are expressed in the word crucified 219. ¶ Vses from Christs crucifying 220. c. Five falsehoods in Popish crucifixes 223. Christs Cup what it is 160. * Sinne brings Gods curse upon ãâã 467. * D ALL needlesse dangers are carefully to be shunned 338. â Whether the darkenesse of the Sunne at Christs passion was all the world over 165. â The horrid darknesse of wicked men at the last day 165. ¶ The holy Ghost illuminates as a window in a darke house 509. Dead bodies members of Christ having communion with him 600. Incertainty of death should stirre us up to conscionable walking 237. â At the day of death most care is to bee had of our soules 238. ¶ 257. ¶ 258. * Death but a departing 143. * The good change a Christian makes by death 242. ¶ The greatest extremitie befals Christians at the time of their deaths 169. ¶ We ought to prepare for death 179. â Christs Death 261. Voluntarie 265. The manifestation thereof 266. The Power thereof 269. ¶ The fruits of Christs Death are to us freedome from the Eternall Death Seing of Death Curse of Death Power of
the Name Iesus is implied Christ to be our Savior No other Iesus but he He is our Iesus and will save us 72. Sinnes of ignorance lesse than sinnes of knowledge 228. * Commission of sinne after illumination dangerous 193. ¶ Impenitence worse than wormewood or âall to Christ 250. * Importunitie prevailes with wicked men to any thing that is bad 210. * Impossibilities in nature are possibilities in the power of God 109. ¶ Our Heavenly Inheritance comes from God our Father 57. Our title to Heaven is by inheritance 452. Foure testimonies of Christs Innocencie 195. We ought to beware of wronging the Innocent 206. ¶ Iosephs grave in his garden why 279. How Christ makes intercession for us 457. It is finished Christs song of gratulation 250. ¶ Of Iudas's betraying Christ 181. Christ onely the Iudge at last day 394. ¶ Comforts from Christ being our Iudge 394. ¶ Two things required in a Iudge sufficient Knowledge to know all things Power to punish all offendors 391. Of Christs comming to Iudgement 385. The glory of Christs comming to Iudgement consists in His traine Brightnesse of his Body Eminencie of his soveraigne Power 422 There shall be a Iudgement day 386. The day of Iudgement not far off 400. ¶ The Earth the generall place where the last Iudgement shall be 395. * The Time Certaintie Signes of the last Iudgement 399. c. Two signes yet to come of the last Iudgement 403. Reasons of the delay of the day of Iudgement are Gods 1. Patience in waiting for mans redemption 2. Goodnesse to his creatures 3. Care of the Elect. 404. The persons that shall be Iudged 405. The manner of the last Iudgement 409. The sentence of the last Iudgement 443. The last Iudgement shall bee according to good workes 458. ¶ Difference in Iudgement may happen to the Saints but not in affection as in Physitians about a sicke Patient 585. ¶ Gods Children must bee affected with his Iudgements 168. ¶ All that desire to see Christ and to depart in peace must be Iust men 139. â Iustice and Religion must goe together 139. ¶ K NO doores or iron gates can keepe out Christ 339. * Christ hath two keyes 1. To lock the wicked into hel 2. To open heaveÌ to the godly 423 Christ a King to Gather Governe Doe good to Defend his Church and People 86. c. The Kingdome of Heaven prepared onely for the Elect. 451. Three properties of the Kingdome of Heaven 448. Gods attributes set aworke to furnish the Kingdome of Heaven 448. ¶ Foure excellencies of the Kingdome of Heaven 449. Gods goodnesse to his people to bring them out of the divels kingdome into Christs 87. â Christs Kingdome not of this world 115. â 198. â Some kisse religion at Church as Iudas did Christ and betray it at home 184. â That we shall know one another at the Resurrection 630. Two defects in knowledge or illumination 496. Christ must bee made knowne abroad noâ conceald in private 127. â Wee must make conscience of knowne truthes 284. * L NO labour too great to come to Christ 129. ¶ If we continue in sinne unrepentant Christ hath lost his labour 151. ¶ A Christian a shining lampe 589. * The Canon Law makes it unlawfull to sell Spirituall things What belongs to another 182. ¶ God sometimes leaves us to see how we love him 332. A man loses the Spirit as leaves fall off a tree 521. â An evill member of the Church compared to a wodden legge 537. * Why Christs legges were broken 266. No lets should binder Christians from comming to Christ 126. â Christs Letter to his Father 74. How a man may be busied for provision for this life 648. â Mans life compared to Weavers warpe 45. ¶ Life twofold of Nature Grace 171. * The time of this life the time of mercie and grace 444. This life compared to a drawbridge ibid. Of life everlasting 648. God promiseth to his People life Naturall in this world Spirituall in the world to come 649. ¶ Two degrees of spirituall life of Grace Glorie 650. â The continuance of life everlasting 669. Life everlasting no blessing but torment to the wicked 648. ¶ Christ by his life aswell as death wrought out our salvation 254. â As the Soule is the life of the body so God is the life of the soule 649. Sinners deserve not to have the light of the Sunne or Moone to shine on them 167. ¶ Christ Lord of the world in regard of Soveraigntie Service 95. Christ as Lord will dispose all to the good of his Church 96. â Christ our Lord by right of Creation Redemption Donation Voluntarie service 97. The abatements of the graces of the Spirit in a man whereby hee thinkes them lost 518. â Love beares with a number of faults as a mother with her childe 595. The marvellous love of Christ to die and suffer for us 151. * True love to Christ Endures no holding backe Followes Christ in bonds 190. True love to Christ stoopes to the meanest service for his members 276. â Christ loves his enemies much more his friends 226. ¶ Every man like the Iewes preferre their lusts before Christ 203. M IF Christ restored an Eare to Malchus his enemy much more will he be mercifull to his friends 638. ¶ God had rather abate of his Service thaâ Man wânt his comfort 459. Gods fitting a Man to his Kingdome compared to a Carpenters hewing of timber 500. ¶ The meanenesse of Mans beginning 67. God made Man last of all creatures to Honour him Teach him Further him in the best things 70. â Christ was made Man in regard of Necessitie Equitie Fitnesse 103. The Manhood of Christ darkned by the Godhead as a candle by the Sunne 477. * The manner of the manifestation of Christs birth 123. Three reasons why Christ was manifested first to the poorer sort 120. ¶ The Virgin Mary more blessed for bearing Christ in her heart than in her wombe 112. â Notes of Mary Magdalens love to Christ are her seeking him Continually when others gave over With teares for losse of him With diligence With complaint for not finding him With publishing her sorrow With proffer of any paines to enjoy him 306. c. Why Mary could not see Christ 310. Why Christ appeares first to Mary 313. ¶ Constant using the meanes a sure way to finde Christ 307. The meanes are to the Spirit as would to the nourishing of a tree 520. â The conscionable use of the meanes gives us comfortable hope of a blessing 538. * The office of a Mediator ceases when Christ renders up his Kingdome 476. â The Mediatorship compared to silke before sore eyes 476. ¶ All men are sinners 610. See Sinne and Sinners Mercie in the midst of wrath 58. Three reasons that no man can merit for another 596. Man can merit nothing 252. ¶ Watchfulnesse requisite to the members of the Church militant 531. ¶ GOD the Author of all Ministery 342. ¶ Christs
18. 32. saith the lord I forgave thee thy debts because thou didst pray me And David Psal 120. 1. I called upon the Lord in the time of my trouble and hee heard me so Psal 11. I love the Lord because hee hath heard my voyce c. This is a great incouragement for a Christian man to pray unto God because prayer shall not want his due fruit but the Lord will heare him and make a supplie of his wants as shall be meet for his glory and our good Secondly to whom he made his promise to a poore penitent Theefe one that was a vile liver This is a sweet comfort and incouragement that Christ will promise heaven to a poore penitent sinner upon his repentance and put him in possession of it All the comforts and commodities in this life all pleasures and delights cannot doe it let the wantons set their minions before them the worldly man his goods the covetous man his money the hatefull man his reuenge and the proud man his fine apparell all these cannot doe it but upon repentance Christ promises heaven and puts us in possession of it nay the kings favour cannot doe it hee may put us in possession of lands and goods while we live here after death he cannot but repentance will put one in possession after death Thirdly what he promised he promised two things 1 Paradise 2 His owne companie First hee promised Paradise there were two Paradises spoken of in Scripture an earthly and an heavenly Paradise now it was not the earthly paradise for that was laid waste many thousands yeeres before Christ was borne but it was the heavenly Paradise of which Paul speaketh 2 Cor. 12. 2. I knew a man in Christ above foureteene yeeres ãâã whither in the body or out of the body I cannot tell God knoweth which was taken up into the third heavens Hence arise two points of instruction First wee may see what a goodly change a Christian makes at the time of death for all the while he liveth here he hangeth on the crosse as the theefe did in trouble and affliction in paines and in sicknesse but when death comes it sets an end of all it takes a man off the crosse it enters a man into heaven therefore a Christian hath no cause to bee afraid of death for if a man be prophane and live in his sinnes he hath cause to be afraid of death because it is an ugly gate to let him into hell but if hee be a man of repentance then death is onely a gate to let him into heaven therefore a Christian hath no cause to bee afraid of it If a King should promise one that if he would come unto him hee would bestow some great office or place upon him if there should bee at the palace gate an ugly and grisly Porter to let him in he would not cast his eye on the ugly porter but upon the Kings palace even so death is as this ugly and grisly porter to let a man into heaven let us not therefore looke upon the ugly face of death but upon heaven the place we are going to We see when Elias was taken up into heaven there came a firy chariot and horses of fire to fetch him and yet he was not afraid because it was the chariot and horses that should carry him to heaven So death though it came like a firy chariot and bring horses of fire with it yet let us not be afraid of it because it is the chariot and horses which shall carry us to heaven The second instruction is That a Christians estate is better than Adams was in the time of his innocencie for he had an earthly Paradise but a Christian shal have an heavenly Paradise therefore seeing we would be contented to take any paines to be put into possession of the earthly Paradise if it were possible how much more then should wee labour and take paines to be put into possession of the heavenly Paradise Secondly He promises him his company that he shall fare no worse than he fares and shall goe where he goes And this is a sweet comfort to a Christian that Christ hath made such a promise that he shall have his company as Iohn 17. 24. Father I will that they which thou hast given mee be with me even where I am that they may behold my glory So Ioh. 14. 3. And if I goe and prepare a place for you I will come againe and receive you unto my selfe that where I am there you may be also Therefore let a man labour to be joyned to Christ here in the use of good meanes in the kingdome of grace and he shall be joyned to him in the kingdome of glory he shall goe where Christ goes shall fare as Christ fares and shall bee where Christ is Fourthly The time when he promiseth Paradise and his company This day he would not deferre it for moneths and for yeares but This day Which may teach us that the soules of the faithfull when they die goe into heaven immediately the Papists say that there is a middle place that their soules must go to where they must stay a time til they be throughly purged from their sinnes but this errour is refuted in the example of the Theefe for when he died his soule went into Paradise immediately I but some object and say that this was a speciall priviledge of the theefe and to none other To this I answer that the same priviledge is to every faithfull man as we may see Luke 16. 22. when Lazarus was dead hee was carried by the Angels into Abrahams bosome into a place of rest and joy And the Rich-man when hee died was carried into hell a place of torment there are but these two places to goe to when a man is dead that the Scripture makes mention of there is no middle place when men die they goe either to Heaven or to Hell for we know that all men that die in the state of repentance goe to heaven they which die impenitent to hell and therefore it is a vaine thing to pray for them for their estates cannot be altered I but is there any hurt to pray for our dead friends I answer if thou knowest not I will tell thee what hurt there is by it it shewes thy infidelity and unbeleefe that thou doest not beleeve the Scriptures I but may I not speake of my dead friends would you have me say nothing of them If thou doest not know what to say of them say as Paul saith of the godly that they are asleepe in the Lord so we see what we may say of our friends that they be now asleepe in the Lord Or as Salomon saith that the remembrance of the just are blessed such an one is of holy remembrance such an one was an holy man The use of this point is seeing after death the godly goe
to heaven a place of glory and happinesse we therefore must labour to be obedient to God to doe his will and to be content to endure the troubles of this life with patience as the children of Israel walked in the wildernesse forty yeares together following God in a cloud by day and a pillar of fire by night enduring many troubles and afflictions till they came to the Land of Canaan so we must follow God labour to doe his will and be contented to endure the troubles and afflictions of this life be it forty or fifty yeares together till wee come to this heavenly Canaan The fourth words of Christ on the Crosse were My God my God why hast thou forsaken mee But having spoken of these words not long since I shall not need to speake of them againe at this time Onely I will give you the heads of them which are foure 1. What it is to be forsaken of God 2. How farre forth a true Christian may be forsaken 3 What a grievous thing it is to be forsaken of God 4. How a Christian should carry himselfe when hee is forsaken First What it is to be forsaken of God that is to want the gratefull and the acceptable presence of God which is two-fold First There is a presence of God in power to uphold his creatures and to give a being to them Secondly There is a presence of God in goodnesse and grace to want this presence is to be forsaken of God Secondly How farre forth a true Christian may be forsaken In the life of nature he may be forsaken in the life grace he cannot finally or totally for there is the power of grace and there is the comfortable feeling of grace Now every true Christian hath the power of grace but many times want the comfortable feeling of it and so farre a true Christian may be forsaken Thirdly What a grievous thing it is to be forsaken of God for if he have forsaken us whom shall we make our moane to it was the complaint of Saul that the Philistines were come upon him and God was departed from him wee count it a great matter to be forsaken of our kindred or of our friends O but it is a far greater matter to be forsaken of God therefore though our âândred our friends and the world forsake us yet pray to God that he doe not forsake us Fourthly How a Christian is to carry himselfe when he feeles himselfe forsaken which was shewed in the example of Christ First he carried himselfe mournefully Secondly he carried himselfe holily he rested himselfe on God by faith Thirdly he laboured to recover himselfe by prayer SERMON XXIII IOHN 19. 28 29. After this Iesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst Now there was set a vessell full of vineger And they filled a spunge with vineger and put it upon hyssope and put it to his mouth IN 1 Pet. 2. 21. the Apostle Peter doth offer to our consideration all that Christ did upon the Crosse Hee did not all as the price of salvation onely but also as an example of holy life and Christian vertues therefore looke how Christ carried himselfe when hee was on the Crosse so we must carry our selves when we be under our crosses in any affliction or trouble Many testimonies Christ shewed in his life time of love patience humilitie zeale pietie and number of other vertues yet when hee comes to die and was on the Crosse then all his graces were gloriously dispersed and displayed So howsoever a Christian is to shew many testimonies in his life time of faith patience and of pietie yet especially when he comes to die then all his graces must bee gloriously displayed and made to shine forth Now the Holy carriage of Christ is seene in the seven last words of Christ on the Crosse The first was his prayer for his enemies The second the care he had of his friends The third the promise he made the theefe upon his conversion at the houre of his death whereby all the people of God have assurance of a blessed and a happie change after death though they hang on the crosse in trouble and affliction in paines and in sicknesse here yet death shall take them downe from the crosse and shall transforme them from men to God from earth to heaven from mortalitie to immortalitie from paines to ease from sorrow to joy from shame to glory and as he said to the Theefe on the Crosse This day thou shalt be with me in Paradise so hee saith to his servants on their sicke beds this day shalt thou be at ease and rest Of these I have already spoken as also of the fourth His desertion when hee cried out My God my God why hast thou forsaken me And now I am come to handle the fifth words of Christ on the Crosse containing a complaint that he made of bodily thirst wherein we are to consider foure things 1. What were the causes of his thirst 2. How he carried himselfe in his thirst 3. When he complained of thirst 4. What were the effects of his thirst First What were the causes of his thirst and they were two 1. Naturall 2. Morall The Naturall causes were these The first was long abstinence from meat and drinke hee was a whole night and day without any refreshing Hee never ate bit from the time hee ate the Passeover till this time this was a great matter especially in that Country for we read Luk. 13. 15. How the Iewes did loose their Oxen and their Asses on the Sabbath and had them to the water they could not well tarrie a day without drinking therefore it was a great matter for a man to tarrie without meate and drinke so long especially being so tossed and tumbled as Christ was indeede if he had beene idle and done nothing he might the better have borne it But Christ was in action and in imployment for they puld him in the Garden from thence hurried him to Annas and from Annas to Caiaphas and in the morning from Caiaphas to Pilate from Pilate to Herod from Herod backe againe to Pilate and then to the Crosse So Christ was in action and motion and yet all that while tooke no sustenance he was without any refreshing this could not chuse but make him thirsty When Sampson had killed a thousand Philistins hee cried out give me water or I shall die for thirst so when Christ had encountred not with the Philistins but with our spirituall enemies the Divell Sinne Death Hell and Damnation and had overcome them all he cried out I thirst The second reason was Exiccation or drinesse within him for he had lost much blood some in the Garden and some in Pilates Hall and on the Crosse for as the Philosophers say the blood is the Charriot of the Spirits which wanting moysture drieth up and then the spirits must needs
workings of the spirit Simile 1 2 3 Vse 1. Simile 2 3 Simile Sixe benefits we have by the holy Ghost 1 To shew us our miserable estate Simile Simile Simile 2 Illumination of Gods Will. Two waies the Holy Ghost teacheth First by opening our hearts Simile Secondly by strengthening our memory Simile Thirdly Holy Regiment and Government Simile Simile The Holy Ghost governesus two wayes First by restraining evill Secondly by stirring us up to good The fourth Benefit is to give power to perfâorme holy duties Simile Impossible to a naturall man 1 2 3 Fifthly comfort in distresse How the comfort of the Holy Ghost exââds ãâã other comfort 1 For ãâã 2 In regard of Puritie Simile 3 In regard of Death 1 In affliction by perswading of Gods love 2 2 By turning all things to our good 3 By comfort that our troubles shall have an end 3 Wayes the Holy Ghost comforts in trouble 1 2 3 2 The Holy Ghost comforts in distresse of conscience How the Holy Ghost comforts in distresse of conscience 1 2 3 At the day of death the Holy Ghost comforts 1 Comfort 2 Comfort 3 Comfort 6 Benefit Vse Simile SERM. LVIII The first Conclusion The first Ground Simile The second Ground Simile The wayes to quench the Spârit First by withdrawing the matter Secondly by powring on water Thirdly by smothering Simile 4 Negligence Simile 2 Conclusion 1 2 Simile 3 Conclusion Foure grounds that the Spirit once truely given is never finally lost 1 The âromise of God 2 The Power of God 3 Christs Prayer 4 From the Nature of the seed 1 2 Simile 3 Simile 4 Simile Vse 1. Simile Vse 2. Simile Vse 3. Simile How we may retaine the Holy Ghost Five meanes to nourish the Spirit The first use of meanes Simile Simile Secondly not to grieve the Spirit Simile The Spirit grieved two wayes First sinning against Illumination Simile Secondly by disobedience to his motions Thirdly to marke the removes of the Spirit Simile Simile Fourthly to put the Spirit to imployment Simile 5 Not to over burthen the spirit with cares Simile Simile Simile SER. LIX 1 Vnder what forme wee must beleeve ART IX 2 What wee must beleeve of the Church 1 That God hath a Church Vse Quest Ans Vse 2. Simile 1 What the Church of God is The definition of the Church 1 The Church a company Simile 2 A company of called ones Vse 1. Simile Vse 2. 3 Vse 1. Simile Vse 2. Simile 4 Simile Vse 1. Vse 2. Simile Simile SER. LX. Secondly the Parts of the Church First the triumphant Church The Saints are glorified now Reason 1. Object Sol. Reason 2. First against naturall reason Simile Object Sol. Secondly against sanctified reason Secondly the Church militant A man must be a member of the militant before âe can be of the Church Triumphant Simile Vse 1. Weake Christians deceived Object Sol. Vse 2. Simile Vse 3. Simile Vse 4. Simile SER. LXI Particular parts of the Church Simile Object Sol. 1 2 How the Church is one Simile Simile Vse 1. 3 The diverse states of the Church Simile Simile Simile Vse 1. Simile Vse 2. First it is a mixed company Simile Secondly it may be more pure at one time than another Simile Simile When we may not Separate lawfully from the Church 1 2 3 When we may separate Ans. 1. Affirm Simile 2 SERM. LXII 4 Five priviledges and dignities of the Church The first dignitie of the Church The Citie of excels others in foure respects 2 This societie is to preserve soules especially Simile 3 All commodities goe thither for spirituall life 4 Here is spirituall freedome Vse 1. Simile Vse 2. Vse 3. 2 Dignitie of the Church 1 Consequent That Christ is the head of the Church onely three proofes 1 Simile 2 3 2 Consequent Simile Simile 3 Consequent Simile Simile Vse 3 Dignitie of the Church Simile 1 He loves the Church Three wayes SERM. XLIII 1 Signe of Love Simile Simile 2 Signe of Love 3 Declaration of Love Simile Simile 2 Deduction Simile Simile 3 Deduction 4 Deduction Simile Simile 5 Deduction 6 Deduction Simile Simile Simile 4 Dignitie of the Church Church ground and Pillar of Truth two wayes 1 The Letter of the Scripture Simile Simile Simile 1 Reason prooving the letter of âhe Scripture hath beene kept uncorrupted Reason 2. Reason 3. Simile Reason 4. 1 Argument Reason 5. Vse Quest Sol. Simile Simile Quest. Ans The first proofe of true Translation The second proofe of true Translation Simile Object Sol. 1 Sol. 2 Vse 1. Simile Vse 2. Simile What Canonicall Scripture is Simile Why the Apocrypha was not equally received into the Church foure grounds 1 The Iewes received them not 2 Apocrypha writers were not Penmen of the Scriptures 1 2 3 They bee not of the witnesses Christ will stand to 4 The wants and imperfections of the Bookes bewray so much Vse 1. Simile Simile Vse 2. Simile Vse 3. Simile Simile Simile Quest Sol. Simile Seven Evidences of the Scriptures 1 The Puritie of it 2 By the maiestie of it Simile Simile 3 By the Power of it 4 By the Predictions of it 5 Evidence by the sinceritie of it Simile 6 Evidence the consent of writers 1 In the matter 2 Manner 7 Evidence by Naturall Reason Vse 1. Simile Vse 2. Simile Vse 3. Vse 4. Simile Simile Fifth dignitie of the Church There is no salvation out of it Simile Simile Foure reasons why thereis no salvation out of the Church Reason 1. 1 Ioh. 5. 19. Col. 1. 15. 1 Pet. 2. 9. Simile 2 Reason Simile Reason 3. Reason 4. Vse 1. Simile Simile Vse 2. Simile Simile Vse 3. Simile Quest Ans Simile Quest Ans Simile 2 The Properties of the Church 3 Things seeming to oppugne the Holinesse of the Church 2 Simile 3 Foure wayes the Church is Holy 1 How the true Church may erre two waies 1 Simile 2 Simile 2 Simile Simile Simile 4 Object Defects of Popish Holinesse 1 Failing 2 Failing Simile Simile Vse 1. Simile Simile Simile Vse 2. Vse 4. Simile 2 Propertie of the Church In three regards the Church is sââd to bee Catholike 1 Of place Vse 1. Simile Vse 2. Simile 2 Of Persons Simile Simile 3 In Regard of Time Vse 1. Simile Vse 2. Object Ans 1. Ans 2. Simile Three Reasons proving that Papists cannot be the true Catholikes 1 2 1 Tim. 2. 5. 3 Vse Simile Two Reasons why God withholds worldly things from his Children 1 Simile Simile 2 2 Sorts of blessings given to the Church Some in this life some in that to come Simile The first blessing God bestowes on his people in this life is the Communion of Saints Communions of the wicked 1 2 3 Simile 1 Communion with God Simile Our Communion with God stands in two things 1 2 Simile 2 Communion with Christ Ioh. 1. vlt. Christ communicates foure things to us 1 Himselfe Quest Sol. Simile 2 The right of his death and merit Simile Simile 3 Power of spirituall
life 4 The dignitie of his owne estate 2 Wee communicate to Christ three things 1 Our Nature Simile 2 Our sinnes 3 Our troubles and dangers Simile The Saints communion one with another Simile Simile The communion of Saints with the living stands in five things 1 Communion of affection Simile Simile 2 Communitie of Graces Simile Simile Simile 3 In spirituall Sacrifices Simile 1 Exhortation Simile 2 Admonition Simile Simile 3 Consolation Simile 4 Mutuall Prayer Fourthly the Saints Communication in Riches Simile SERM. LXIX Simile 1 That there ought to bee a Communion in goods Simile 2 The bounds and Limits of this Communion of goods 1 The Excesse of giving Simile Object Ans Simile Another kinde of Excesse 2 The Defects of giving 1 Defect 2 Defect 3 Defect Simile Simile Quest Ans Simile 5 Bearing with one another How the flesh may overcome the Spirit Simile Simile In three things Christians must beare with one another 1 They hide infirmities Simile 2 When they cannot cover they excuse them 3 They can endure the partie when the fault is open and unexcusable Vse 1. Simile Object Ans Three Reasons that no man can merit for another Reason 1. Reason 2. Reason 3. Vse 1. Simile 2 The Communion of the living with the dead Simile 2 Wee have the same faith and hope and love 3 The Communion of the Dead with the Dead in two things 1 Of in regard their bodies 2 Simile Object Ans 1. Simile Ans 2. 2 They have communion in regard of their soules SERM. LXX Simile ART X. Simile Simile 1 That the soule dieth not 1 Proofe by the Scripture 2 By Reason Reason 2. Reason 3. 1 2 Vse Simile Simile 2 That the soule sleepe not in the body Reasons against it Cause of sleepe 2 Object Ans 3 That the soules doe not goe to a middle place Foure lets of the communion of Saints 1 Let the mixture of evill men In wronging the Saints 1 Simile 2 They vexe them with their fine Simile 2 The imperfections of good men Simile 3 The distance of Place Simile Simile Simile 4 Narrownesse of their Love 1 Pardon of sins one the greatest blessing of this life Simile SERM. LXXI Vse Simile Simile 2 Pardon of sinne is onely for this life Simile 1 That all men bee sinners Simile Vse 1. Simile 2 No way to have release but by forgivenesse of sinnes Simile Object Ans Reasons against Mans satisfaction Reason 1. Reason 2. Reason 3. Quest Ans Vse 1. Simile Vse 2. Simile 3 That forgivenesse of sinnes is to bee had if sought for Vse 1. Simile Simile Vse 2. Simile Vse 3. 4 That there is forgivenesse of sinnes without limitation Vse 5 That none but God can forgive sinnes Reason 1. That none but God can forgive sinnes Simile Reason 2. Reason 3. Object Ans Object Ans Ans 2. Vse 1. Simile Simile Vse 2. Simile Simile Simile 6 Gods pardon is conditionally if men repent Of particular forgivenesse of sinnes Quest Ans Generall Simile In Particular Foure wayes to know our sinnes are pardoned First if humbled for them Simile 2 If prayed heartily for forgivenesse 3 Whether wee have got strength against them Simile Simile Quest Ans 4 If wee have attained a peaceable Spirit Simile SERM. LXXII Quest Ans Three comfortts of forgivenesse of sinnes 1 Knowledge of Salvation 2 Then all that God sends us comes of Love Simile Simile ART XI 3 That with the pardon of sinne the punishment of them is removed 2 Benefit of the Life to come The Resurrection of the Body The Order that God takes in giving us blessings Simile 1 Wee beleeve to rise againe 1 Proofe by the Scriptures Reasons proving the Resurrection 1 From the Power of God 2 It is cleare also from the Iustice of God 1 2 3 From the mercy of God 4 From the end of Christs comming 5 From the Resurrection of Christ Object Ans 1 Obiection of the Atheists Ans Simile Object 2. Ans Simile Simile Object 3. Ans Simile Object 4. Ans Vse 1. Simile Vse 2. Simile Vse 3. SERMON LXXIII Simile Secondly we shall rise againâ with the same bodies Object 1. Ans 1. Object 2. Ans 2. Object 1. Ans Simile 2 Vse 1. Simile Vse 2. Simile Simile Vse 3. Quest. Of knowing one another at the Resurrection Reason 1. Reason 2. Reason 3. Reason 4. 3 The Time when we shall rise Foure Reasons why the Resurrection is delaid 1 Simile 2 Simile 3 4 Vse 1. Vse 2. Simile Vse 3. Quest What may comfort in our lying in the grave Ans. 1 2 Sam. 21. 10. Simile 2 Simile 3 4 Simile Vse Fourthly by whose power we shall rise Vse 1. Simile Vse 2. Vse 3. 5 In what estate our bodies shall rise in Simile Simile The glory of the body consists in sixe things at the Resurrection 1 Intirenesse of parts Reason 1. Reason 2. Vse 1. Simile Vse 2. Simile Object Ans Ans 2. 2 The body shall bee beautiful and lovely Reason 1. Reason 1. Simile Simile 3 In brightnesse and splendor Vse 1. Vse 2. Simile 4 In that they shall bee immortall and immutable Simile Simile Simile They shall bee spirituall Bodies Our Bodies shall bee spirituall in two Respects 1 Because upheld by the Spirit 2 Because subject to the Spirit Simile Simile 6 It shall bee a powerfull Bodie in three things 1 To act without wearinesse 2 Because it shall bee able to move it selfe nimbly in the aire 3 In that they shall bee pâircing Simile In what estate the wicked shall rise 1 In a disgracefull estate 2 They shall bee clogged with all miserie necessitie and want Luk. 15. 19. Simile SERM. LXXIV Simile Exod. 19. 24. Quest 1. whether monsters borne shall rise monsters Simile Ans That the deformities of the Saints shall onely bee repaired Quest 2. In what Sex all shall rise againe Ans Quest 3. Whether Children and old men shall rise so againe or not Ans 1. 2 3 4 Reas 1. against the former opinion 2 3 Object Ans Simile Iohn 10. 27. Simile Simile Object Ans Object Ans Simile Simile 1 God promiseth to his people Life twofold 1 Naturall Life 2 Our spirituall Life 1 Degree of Spirituall Life The Life of Grace Simile Simile 2 The Life of Glorie Simile Simile 2 Cor. 12. 5. Simile Secondly from all the labours of this life Simile Simile Thirdly from Originall sinne Simile Fourthly from all worldly power and authority Fifthly from all society with the wicked Simile 6 We shall be freed from all sicknesses and diseases Simile What things we shall inioy in life everlasting 1 Immediate societie with God Simile 2 The Eternall presence of Christ wee shall enjoy Simile 3 The societie of all Saints Angels and Archangels c. 4 Lordship over all the world Simile 5 A conâinuall Sabbath to the Lord. Simile The continuance of Life everlasting Simile Simile Simile 1. Pet. 1. 4.