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 â—orcery 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
thanke our selves and our sinnes for it thus much the very Heathen could tell Ionas that because there was a disorder in the creatures a great tempest causing the Sea to rage they thought there was somewhat amisse amongst them therefore they cast lots to see for whose cause it was And this shall bee the first use that seeing God made all good if there bee any defect in the creatures wee may thanke our selves and our sinnes Secondly Seeing God made all the creatures good wee must take heede wee doe not abuse and turne them to evill ends for God made apparell to cover our shame and to keepe us warme therefore wee must take heede we doe not use it to pride He made our meate to feede us and nourish us wee must take heede that wee abuse it not to gluttony and drunkennesse and so of the rest If a servant should be allowed a candle to doe his businesse by and should therewith goe and set the house on fire this were not the masters sinne but the servants hee shall answere for it for his master gave him a candle to doe his businesse by and not to set his house on fire so 〈◊〉 we abuse the creatures of God and turne them to wrong ends the fault is not in God that gave them but it is our fault and we shall answere for it Thirdly seeing God made all the world good wee should wish to reduce them to their former state which seeing wee cannot doe wee should labour to bring our selves to our former estate and goodnesse againe And should therefore apply our selves to the use of good meanes as preaching prayer reading of the word meditation the use of the Sacraments and the like If a man should make an Image or picture and it should bee defaced the eyes plucked out or the face deformed or wanting a hand or a part of it if the picture had life and reason whether would it goe to be renewed but to him that made it so seeing sinne hath defaced us whither should wee goe to be renewed but to him that made us As David makes his request Psal 119. 73. Thine hands have made me and fashioned me give me understanding that I may learne thy commandements even so should we if we feele any defects or wants in our selves goe to God and desire him to restore us againe so that although wee cannot reduce the creatures to their former estate yet we must labour to restore our selves againe Sixthly In what time the Lord made heaven and earth hee could have made it in a moment in sixe houres but hee was sixe dayes in making it Here wee may see the great power of God that he was able to doe that in sixe dayes that all the powers of heaven and earth are not able to doe in sixe thousand yeares nay not at all it is a long time since the world was made and yet all the creatures in the world could not make such an heaven and earth in all this time we can doe nothing without time although wee bee willing to doe for our friend yet we will say I pray you give mee time I must have time to doe it in Solomon was thirteene yeares in building the Temple and the Iewes were fortie yeares but God made the world in sixe daies Men must have time for all things so we see Moses was a long time in delivering the people out of Egypt and Ioshua was seven yeares in placing of them and Daniel must have time to interpret the dreame but Gods power is not tyed to any time hee is able at an instant to helpe us and therefore wee must take heed we doe not tye the power of God unto time Matth. 19. 20. The woman that had a bloody issue did but touch the hemme of Christs garment and was made whole and Luk. 5. 13. He did but touch the Leper and he was made clean and Mat. 8. when his Disciples were at the sea in great distresse when the winds blew and the ship was in danger of sinking and drowning Christ did but speake a word and there was a great calme such a change the Lord can make still that if there be any danger upon our persons or in our estates hee is able to remove it and to make a great calme in a moment therefore wee are not to tye Gods power to any time hee can doe great matters in a short time God made the world and all things in it in sixe dayes but hee was thirty three yeeres in redeeming of us therefore the worke of our redemption is a greater worke than the worke of our creation So S. Ambrose saith O Lord I am more beholding to thee for that thou hast redeemed me by thy blood of thy Sonne when I was lost by sinne than I am for that thou hast created mee by the hand of thy power Therefore it is a pittifull thing that neither the worke of our creation nor the worke of our redemption can moove us the Lord may say to us as hee did to the children of Israel in Esai 5. 4. What is it that I can doe more for my vineyard that I have not done so the Lord may say to us what could I have done more for you I have created you and made you reasonable creatures and when ye were lost by sinne I have redeemed you I was content to bee borne of a Virgin to bee laid in a manger to shead my blood and to dye for you what could I have done more for you Wee read Gen. 30. 16. Leah said unto Iacob Come in unto mee for I have bought thee and have paid for thee with my sonnes mandrakes such a claime and challenge the Lord may lay to us Come unto mee live and abide with me for I have bought you and paid for you I have not onely bought you with mandrakes but I have bought you with mine owne blood The Lord was but sixe dayes in making the world but he was thirty three years in redeeming of it hence this Question But why was the Lord sixe dayes in making of this world he could have made it in a moment in sixe houres I answer it was to determine the time of mans labor that seeing God did labour sixe daies together before hee rested and then rested the seventh day so wee should labour sixe dayes and rest the seventh day as Leviticus 23. 3. Sixe daies shall worke bee done but the seventh day is the sabbath of rest Againe hee was sixe dayes to shew the ordinary course of Gods labour that God brings not things together at once but by little and little even as a man when hee filleth a bottle or vessell first hee filleth it to the quarterne and then to the halfe and then unto the top so it is in the worke of grace it is not perfect at an instant but in time it shall bee perfect for as the Lord was sixe daies in
made gratefull and acceptable to the people This wee may see in the anointing of Salomon in Mount Sion first that he was assigned and appointed by God secondly that hee was declared to be made fit for that calling that he was appointed to thirdly he was made gratefull and acceptable to the people so it was in the anointing of Christ 1. That hee was designated and appointed by God for the great worke of Redemption 2. A declaration that God had enabled him to the worke with gifts fit to discharge this calling 3. That hee was made gratefull and acceptable to the Church and all them that had to deale with him First as the partie anointed in the Law was thereby appointed for the worke so Christ was designed unto the great worke of Redemption and saving of man he did not intrude and thrust himselfe into this calling but he was appointed of God unto it so Heb. 5. 4. And no man taketh this honour unto himselfe but he that is called of God as was Aaron so likewise Christ tooke not this honour to be high Priest but he that said unto him Thou art my Sonne this day begat I thee gave it him so that Christ did not intrude and thrust himselfe upon it but it was God that put him upon the businesse and appointed him for the worke of redemption Christ saith of himselfe Ioh. 7. 28. Yet am I not come of my selfe but hee that sent me is true whom ye know not And so Peter Let all the house of Israel know of a surety that God hath made him both Lord and Christ Now what may this teach us that Christ would not enter upon so needefull a businesse and so great a worke as the saving of mens soules that he would not intrude or thrust himselfe upon it till hee was assigned and appointed of God This therefore must teach us that we should not intrude or thrust our selves upon any businesse or upon any calling till it bee assigned or appointed of God unto us This is the reason in the Scripture why the holy men are so carefull to approve their calling as Exod. 3. 15. And God spake further unto Moses Thus shalt thou say unto the Children of Israel The Lord God of your Fathers the God of Abraham the God of Isaak the God of Iacob hath sent me unto you so David confesses Psal 18. 43. Thou hast made me the head of the Gentiles so Ier. 17. 16. But I have not thrust in my selfe for a Pastor after thee and Amos 7. 14. Then answered Amos and said unto Amaziah I was no Prophet neither was I a Prophets sonne but I was an heardman and gathered wild figgs and the Lord tooke me as I followed the flocke and the Lord said unto me Goe prophesie unto my people Israel Thus wee see that we should not attempt or thrust our selves upon any businesse or calling till we be assigned or appointed of God to it we read Luk. 12. 14. when the man came to Christ to have divided his Inheritance Man saith hee who made mee a judge and a divider wee see that Christ would not intrude himselfe into that hee was not assigned to What shall we say then to them that are ready to thrust themselves upon every matter like Peter Iohn 21. 22. When Christ had told him what should befall him Peter saith to Christ What shall this man doe Christs answer is What is that to thee Looke to thine owne businesse and looke to thy owne calling so when we are busie about other mens callings or matters and intrude into them not having any calling from God Christs reproofe may well be applyed what is that to thee meddle with thy owne businesse and calling A river as long as it keepes within his owne bankes runnes cleare but if it swell and flow over the bankes it gathereth a great deale of soile and baggage so as long as a man keepes within his bounds and bankes all is well but if hee once breake over then hee gathereth a great deale of corruption therefore men must have wisedome not to intrude or meddle with a businesse till they have a calling from God seeing Christ would not take a needefull worke upon him till he was appointed of God unto it Secondly seeing God appointed and assigned unto Christ this office of Redeeming and saving us and that he is well pleased with him therefore we should so accept of him and receive him as Psal 2. 12. Kisse the Sonne lest he be angry as if he should say bee ready to entertaine and to take him as the Lord of your life the reason whereof is given before verse 6. Because he hath set him as King upon Sion his holy mountaine therefore we must kisse him and seeke to have his favour and to receive him as the Lord of our life We read Ioh. 1. 11. it was the sinne of the Iewes that Christ came amongst his owne and his owne received him not if they had beene strangers and had not knowne him to bee Christ then the matter had been the lesse but when they knew him yet did not receive him this made their sinne the greater so if wee bee strangers to him and know him not to be the Christ our sins are the lesse if we do not receive him and entertaine him but if wee know him that God hath made him Christ then our sins are so much the greater When Peter had proclaimed him to be Christ unto the Iewes straight way they were pricked in their hearts and were ready to receive him O that this might worke the like affection in us that when wee heare that God hath made him Christ and the Lord of life that wee might be pricked in our hearts and be contented to let all goe to lay hold of him Secondly this anointing was to be done upon the People to shew that he so chosen was furnished with all gifts and graces fit to discharge the calling and worke he was assigned unto For as I have shewed in the Law Anointing was an outward signe that the party Anointed was gifted and graced and had indowments of God given him fit to discharge the calling and worke hee was assigned unto so the Scripture speaketh of Christ that he was Anointed he had the gifts and graces of the Spirit powred upon him hee was not a weake one but he was enabled of God for the worke of redemption In Esay it is said the people make me no prince nor I can be no helper I have no bread in my house nor clothing but Christ cannot say so for God hath fitted him with gifts and graces to doe the worke hee hath assigned him unto Of Christ it is said Psal 89. 19. Thou speakest then in a vision unto thine holy One and saidest I have laid helpe upon one that is mighty so then it is not laid upon one that is a weake man to faint under the burden but one that is
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
their courses it will grieve Christ that ever he prayed in the mount sweat in the garden died on the crosse therefore seeing the end why Christ suffered is to bring us to God let us not disappoint him of it Thus much for the generall end Now the particular end is twofold 1. To reconcile unto God 2. To abolish sinne First to reconcile us to God and to make us at one with him so 1 Pet. 2. 24. Who 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 we are healed and Ioh. 1. 14. Behold the Lambe of God that takes away the sinnes of the world even as the Lambe in the Law tooke away sinne so doth Christ for in the Law when a lambe was to bee offered for the sinnes of the people they came and laid their hands upon the head thereof confessed their sinnes and so they were put upon the lambe which was killed and the man went free so Christ doth take away our sinnes which are laid upon him he is killed and we goe free therefore when the devill shall stand up at the day of judgement to accuse us and say we have sinned against God wee must not deny the matter for then we are cast and God may justly condemne us but wee must say it is true indeede Satan I have sinned against God I have done thus and thus against Him but I have had the Law for it I have answered it and although not in my selfe yet in Christ for he suffered and was killed for me and hath borne whatsoever God could require at my hands therefore seeing Christ hath satisfied thou canst not require any thing at my hands there is a rule in law that if a debt be paid they cannot require payment thereof againe therefore if we can prove payment of it by Christ it cannot be required of us againe Secondly Christ died to abolish Sinne for he did not onely die to reconcile us to God and beare that which wee should have borne but also to abolish and destroy Sinne therefore seeing Christ died to abolish it wee must take heed wee doe not strengthen sinne for if wee nourish it it will make all the death of Christ and his blood void to us when Ioshua destroyed Iericho Cursed saith he bee the man before the Lord that riseth up and buildeth this Citie c. Iosh 6. 26. So seeing Christ hath suffered to abolish sinne cursed shall that man or that woman bee that buildeth it up againe therefore wee have great cause to weaken sinne and to decline it seeing hee had not suffered any thing but for it As 1 Sam. 25. 21. when David sent to Nabal a messenger and hee returned a churlish answer againe saith David Surely in vaine have I kept all that this fellow hath in the wildernesse c. so may Christ say if we live still in our sinnes and strengthen them in vaine have I suffered for them in vaine have I prayed and died on the crosse and therefore if wee live in our sinnes we make his death of none effect unto us Againe seeing Christ died to abolish sinne we must make this the end of our sufferings for that which was Christs end must be the end of our sufferings therefore doest thou suffer sicknesse losse of thy goods or other afflictions Let this be the end of thy sufferings to abolish sinne Afflictions are called Crosses because as wee know that crosses are to crucifie and kill men so every affliction must be as a crosse to crucifie and to kill sinne our vile affections and the immoderate lusts of our flesh many a man is contented to suffer afflictions but to what end to abolish sinne as Christ did no but for some by-respect of his owne we may not doe so for if we would have comfort in our sufferings that which was Christs end in his must be ours also Fifthly Of whom he suffered of God and of man this is a lesson for our learning not onely to suffer at the hands of God but also at the hands of men because this is part of our conformitie with Christ Ordinarily the people of God when they doe suffer of God doe not suffer of men and when they suffer of men doe not suffer of God but if it fall out so that we doe suffer both at the hands of God and men we should be quiet and contented with the good will of God and say as Eli did It is the Lord let him doe as it pleaseth him It is the corruption of the world that they can be contented to suffer at the hands of God but they cannot abide to suffer of men they are impatient when it is so and what men must wee suffer of the unjust the wicked men many can be contented to suffer at the hands of good men as David saith Let the righteous smite me Lord but we must be contented to suffer of the unjust men for Christ did not onely suffer at the hands of God but also of wicked men Now the sixth thing is What he suffered and here we have a double suffering for he suffered things 1. From God 2. From Men. The things he suffered from God were two First the cup of Malediction or of Gods curse tempered by our sinnes of which he drunke in the Garden Secondly Desertions on the Crosse the hiding of Gods favourable countenance from him wherein observe 1. How it wrought three afflictions in him 2. His carriage in that estate 3. The effects of it Secondly what he suffered from men in which foure things 1. Apprehension 2. Arraignement 3. Condemnation 4. Execution The first thing is the cup of Malediction which our sinnes tempered for him now see we what this bitter cup of Gods wrath which Christ did drinke wrought in him and here wee may consider these three Afflictions First Feare it is said Hee began to be afraid which was no ordinary or common feare but a dreadfull horrible feare such a feare as Moses had for which it is said of him Act. 7. 32. That hee trembled and durst not behold And such as David had when he said Psal 119. 120. My flesh trembleth for feare of thee and I am afraid of thy judgements so it was not an ordinary feare but an horrible and a dreadfull feare At other times he was so full of holy courage and of an undaunted Spirit that his Disciples wondered at it for when they told him that the Iewes did lye in wait to destroy him he did not feare it yet now he was horribly afraid what was the reason of it There were two things that made Christ so to feare First because he was to stand before God in judgement clothed and apparelled with our sins If he might have stood before God in his owne righteousnesse then there had beene no cause of feare but because hee was to stand
countenance bent towards him this made him complaine on the Crosse My God why hast thou forsaken me Of which wee have two Vses First To prise the favour of God above all things and to joy in it howsoever men be displeased with us to make little account of our ease pleasure and profits but to prise the love of God above all things and to say with David Psalm 63. 3. Because thy loving kindnesse is better than life my lips shall praise thee And Psalm 4. 6. Lord lift thou up the light of thy countenance upon us Secondly To mourne for the losse of Gods favour more than for the losse of worldly friends or for the losse of worldly goods or jewels thus wee see Christ did he was sorrowfull to see the angry countenance of God towards him Exod. 33. 4. we see when the Lord had told the people that an Angel should conduct them but he would no more go before them because they were a stiffenecked people they were dejected and no man put on his best rayment then Moses said If thy presence goe not carry us not hence So a Christian man must say when he is going out of his doore Lord carry me not from this place unlesse thy holy presence goe with me for if God be not with us we have just cause to be sorrowfull and heavie it is a pitifull thing that men can weep and sorrow for the losse of a wife or a childe or of some worldly goods but cannot weep for the losse of Gods favour Iudg. 18. 24. we see how Michah did weepe for the losse of a false god when the souldiers had taken away his gods he runnes crying after them and when they asked him why he cried saith he Yee have taken away my gods and now what have I more If Michah thus wept for the losse of his false gods how much more should we weepe for the losse of the true God And therefore men have great cause to weepe when they have driven away God from them by their sinnes The second cause of Christs sorrow was To make expiation and satisfaction for our sinnes because all sinnes are done and committed with delight therefore there must be sorrow and heavinesse to make expiation and satisfaction for them for it is a ruled case That as we doe commit sinne with delight so there should be sorrow to make satisfaction for it therefore wee are called often to weep and to mourne for our sins the greatnesse whereof we may see by the greatnesse of the sorrow that was in Christ therefore we must grieve and sorrow for our sinnes proportionably as Christ hath grieved and sorrowed for us seeing whatsoever we should have suffered he suffered for us Thirdly His sorrow was to leave us him for an example that as he sorrowed for sinne so unlesse we repent wee shall sorrow and weepe too Christ sorrowed and wept for other mens sinnes then wee have cause to sorrow and weepe for our owne sinnes to grieve throughly for them as Hosea 9. 1. saith the Lord Rejoyce not O Israel for joy as other people for thou hast goe a whoring from thy God So if we have sinned against God there Is little cause why wee should rejoyce therefore what must wee doe we must goe into the Garden with Christ weepe along after him fall downe flat upon the ground before God and never bee at rest till wee have assurance to our soules that all our sinnes are pardoned for shall Christ sorrow for our sins and we never be moved We see 2 Sam. 11. when Vria came to David hee bids him goe downe to his house and wash his feet yet he would not but slept at the doore of the Kings Palace then it was told David who demanded of him why hee went not downe to his wife his answer was The Arke and Israel and Iuda abide in Tents and my Lord Ioab is in the field shall I then goe into my house to eat and drinke c. So we must say My Lord Iesus is in the Garden weeping sorrowing sweating bleeding and grovelling on the ground for my sinnes and shall I live then in delight Nay I will sorrow and weepe for them for sinne will cost sorrow either here or in hell therefore better it were to weepe for them here in earth when we may have comfort and hope than to weepe for them in hell where wee shall never have comfort for sinne is like to a legge that is out of joynt that cannot be set without great griefe and sorrow The third Affliction that which was wrought in Christ was astonishment or an amazednesse Matth. 26. 38. the Greeke word doth signifie that he was in a great perplexity that he knew not whither to goe nor what to say nor how to winde out himselfe such an astonishment there was and such amazednesse in the holy soule of Christ what was the reason of it because the curse of God was to come upon him for our sinnes Oh thinke of this this was that which did so amaze and perplex him therefore if he was thus troubled and perplexed to thinke of the curse of God which hee was to undergoe what shall become of us what perplexitie and amazement shall we be in when we shall stand before God we shall hardly know what to doe or where to winde or turne our selves but wee shall desire the hils and mountaines to fall upon us and to cover us from the presence of God and from his angrie countenance And therefore let every man be afraid to live in his sinnes without repentance and never let him looke for hope of ease unlesse he doe repent and turne to God here wee have twenty trickes to put off the Law and to shift that but when wee shall stand before God wee shall have no shifts to excuse the matter SERM. XIV MATTHEW 20. 17. And Jesus going up to Ierusalem tooke the twelve Disciples apart in the way and said unto them Behold wee goe up to Ierusalem and the Sonne of man shall be betrayed unto the chiefe Priests and unto the Scribes and they shall condemne him to death And shall deliver him unto the Gentiles to mocke and to scourge and to crucifie him and the third day he shall rise againe THe point now in hand is the Behaviour or Carriage of Chirst in his Afflictions set out two wayes 1. By his Prostration on the ground 2. By his Prayer First by his Prostration Luke saith hee kneeled downe but the other that he fell downe flat upon the ground on his face this is a strange thing that Christ fell downe on the ground not able to beare our sinnes whereas Hebr. 1. 1. Hee is able to beare up heaven and earth with his mighty Word And yet the heavie burthen of our sinnes pressed him downe to the ground Many a man makes a sleight matter of sinne but it is the heaviest burthen that may be for all other
a holy life then as Christ did rise and afterwards ascend so shalt thou but if thou dost not Christ shall ascend and leave thee heere nay well it were if thou mightest remaine in this life but Christ shall ascend to heaven and thou shalt goe to hell and therefore let every one labour to rise out of his sinnes here in this life that he may ascend with Christ into heaven There be a number of people in the world thinke to ascend to heaven and goe to God but if they doe not rise out of their sinnes but continue in them still they are like to perish in them Heb. 11. 5. It is said By faith Enoch was translated that hee might not see death and was not found because God had translated him for before his translation he was reported of that he pleased God so labour thou to please God in a good course and walke with him so farre foorth as frailty will permit and then when thou parts from this world thou shalt be sure to goe to God The second circumstance is that it was forty daies after he rose as it is Act. 1. 3. Christ had right to heaven so soone as hee rose but for the good of his Church and of his Disciples he was content to tarry from it for a time which must teach us to bee content to tarry from heaven for a time for the good of them amongst whom wee live so wee see Paul did as it is Phil. 3. Neverthelesse to abide in the flesh is more needfull for you and having this confidence I know that I shal abide and continue with you all for your furtherance and joy of saith so 2 King 20. 2. it is said of Hezekiah Then â—e turned his face to the wall and prayed Why did Hezekiah weepe and pray to the Lord that he might live I answer not that he was affraid of death but hee desired to live for the good of the Church because Religion and the worship of God was in danger which he desired to establish as Martin a bishop in France when he came to dye for the good of the Church desired to turne into the world againe Now these examples may serve to make us contented to tarry out of heaven for a time for the good of others if Christ tarried forty daies for the good of the Church much more should wee bee contented to leave places of honour and of preferment for the good of the Church for there bee too many men that will not step one foot from their preferment for the good of their brethren as Nehem. 5. hee laies it as a great fault on the rich men that they would not ease their poore brethren and there is a curse denounced against such Iudg. 5. 23. Curse yee Meroz saith the Angell of the Lord curse the inhabitants thereof because they came not out to helpe the Lord against the mighty unto which many are now liable who will hazard nothing for the love of Christ The third circumstance is that before Christ ascended hee gave a change and a commandement to his Disciples as we may read Act. 1. 2. Vntill the day in which hee was taken up after that hee through the holy Ghost had given commandement unto the Apostles whom hee had chosen And what was the charge he gave them It was concerning the kingdome of God religion and the worship of God which may teach us before wee ascend and death take us away we must give charge to our children to our servants and to those which doe concerne us touching Religion and the worship of God that they bee faithfull in the covenant of God when we be dead and gone and then we may comfortably ascend to heaven so we see David did 1 Chron. 28. 9. when he came to dye he gave a charge and a commandement to his sonne Solomon saith he And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts If thou seeke him he will be found of thee but if thou forsake him he will cost thee off for ever so likewise Moses did Numb 27. 18. And the Lord said unto Moses Take thee Ioshua the sonne of Nun a man in whom is the Spirit and put thy hand upon him and set him before Eleazer the Priest and before all the congregation and give him a charge in their sight so every governour and every master and father should give charge and commandement concerning Religion and the worship of God to those which doe concerne them that they may bee faithfull in the covenant and hold out Religion when they be dead and gone and then they may comfortably ascend as Christ did Thirdly The place from whence he ascended now in every motion there is the place from whence they goe and the place whither they goe the place a quo from whence Christ ascended was Bethanie as Saint Luk. 24. 50 The mount of Olives as it is Act. 1. which was the place whence a little before he went to his Passion it was the place where he sweat water and blood and where hee was apprehended yet heere it is said to bee the place from which hee ascended to heaven which may teach us that iâ— wee be faithfull and walke carefully and conscionably before God the places that he places of trouble and of torment to us he will make them Mount Olives places of comfort and therefore doest thou lye on thy sicke bed art thou troubled with paine and sicknesse and hast beene many yeeres together bee faith fall and God can make thy sicke bed Bethania to thee a place to ascend to heaven from and so likewise art thou in prison or in any other base place bee faithfull and of good comfort the Lord can make it like the Mount Olives a place to ascend to heaven from doest thou dwell in a poore cottage and a smoaky house be of good comfort God can make this a meanes to ascend to heaven by and goe to God Secondly the place ad quem whither he ascended and that is into heaven so the Angels say Act. 1. 11. Yee men of Galilee why stand yee gazing into heaven this same Iesus which is taken from you into heaven shall so come as yee have seene him goe to heaven so againe Peter saith of him Act. 3. 21. Whom the heavens must containe untill the time that all things be restored and Paul Heb. 9. 24. Hee is gone to appeare in the presence of God for us so it is cleare by all these Scriptures that Christ is gone to heaven Now if he be gone to heaven then it is in vaine to seeke him heere in this world The Papists say that the bread in the Sacrament after the words of consecration are turned into the body of Christ nay into the very flesh as hee was borne of the
because the Scripture is the Word of God it is the highest Iudge Aquinas saith whosoever bringeth a letter from one it is as if he brought the party so when we bring Gods Word for a thing it is as if wee should bring God because it is the voyce of God who is the highest Iudge of all therefore although a kingdome and a country should command us to doe such and such things if the Word of God condemne it we must not doe it Gen. 3. When the devill came to the Woman to tempt her to eate of the forbidden fruite saith shee God hath said wee shall not eate of it so a Christian should doe when hee meets with temptations and is tempted to sinnes he must say God hath said I must not lye deceive prophane the Sabboth be drunken I must not misspend my time because God hath forbidden it therefore I must not doe it Thirdly seeing the Scripture is the Word of God wee must take heed wee doe not neglect it because it comes from God and is the voyce of God that saith feare God love your brethren live in charity one with another walke holily and christianly repent of your sinnes therefore we must respect the voyce of God as it is 1 Thes 4. he therefore that despiseth these things despiseth not man but God therefore seeing God hath said Pray continually in all things give thankes wee must take heed wee doe not despise the Word of God Fourthly seeing the Scripture is the Word of God therefore this will direct us in the dangerous passages of this world as Psal 119. saith David thy Word is a lanthorne unto my feet and a light unto my path so Matth. 2. when the Wisemen went to seeke Christ there was a starre appeared unto them which they followed till it brought them to the house whereas Christ was such a starre is the Bible the holy Scripture if wee follow it it will not leave us till it bring us to Christ Saint Basil saith it is the manner of Marriners when they bee at Sea to direct themselves in their voyage safe home by casting their eyes up to Heaven in the day looking to the Sunne and in the night to some bright starre so must thou doe if thou wilt goe safe to heaven looke to the Word of God and hold to it that it may be a direction to thee let not thine eyes slumber nor sleepe but follow on till thou come to a joyfull beholding of God in Christ and all the holy Angels and people of God where we shall live for ever and ever We have already spoken of foure points wherein the dignitie of the Church consists first that it is called the City of God secondly that it is called the body of Christ thirdly that it is called the Spouse of Christ fourthly that it is called the ground and Pillar of truth Fifthly that it is like to Noahs Arke that there is no salvation without it for as in the old world all perished that were not gathered into Noahs Arke their wisedome Towers castles and goods could not save them so all that are not gathered into the Church they shall perish it is not their wisdome nor wealth that can save them for the Church is the Arke of God there is no salvation but in Sion that is in the Church of God therefore the holy Scripture saith in this place of those God had a purpose to save he added to the Church from day to day so Ephe. 5. 23. Saint Paul saith that Christ is the Saviour of his body now the Church is the body of Christ therefore there are none saved but the Church that is none but they which are joyned to Christ and become members of him as Iosh 2. 18 19. there wee see a covenant was made betweene Rahab and the Spies that she should hang a red threed or a cord out of the window at their comming so all that were within the house should be saved but if they were out of the house though they were her owne kindred yet they should perish their bloud should be upon their owne heads such a covenant God hath made with us that if we will get into the house where the red threed the cord hangs out of the bloud of Christ we shall bee saved but all that be without this house are like to perish their bloud shall be upon their owne heads Now there are foure reasons why there is no Salvation but in the true Church of God First because there onely the heavenly light shineth the Church is the Goshen of God where the heavenly light shineth when all the world over lye in Aeygptian darknesse as wee see in the Scriptures therefore because the heavenly light shineth in the Church there is no salvation without it so Esai 59. 10. it is said Wee grope for the wall like the blind as one without eyes who stumbles in the noone dayes as in the twilight wanting the light they dash here and there they grope for the wall and cannot finde it so all that be out of the Church of God want this same heavenly light to shine unto them they dash here and there grope for the wall lose themselves and shall never be able to finde the way to heaven therefore because the light of God shineth in the Church onely there is no salvation without it Secondly because wee can have no Communion with Christ unlesse wee have Communion with the members of Christ for as it is in the naturall so it is in the mysticall body of Christ in the naturall body wee cannot have Communion with the head unlesse we have Communion with the members for my hand cannot have Communion with my head unlesse it bee joyned to my arme so wee cannot have Communion with Christ unlesse wee have had Communion with his members which is the true Church of God therefore there is no salvation without it Thirdly because no where else wee can looke for a blessing but in the Communion of the faithfull and societie of the godly It is true indeed as David saith that the earth is full of the goodnesse of God but the speciall blessing of God resteth onely in the societie of the faithfull as Exod. 20. 24. saith God In all places where I shall put the remembrance of my name I will come to thee and blesse thee so Psal 113. 3. it is said of the Church For there the Lord appointed blessing and life for evermore Now the mountaines of Sion are figure of the true Church of God so the blessing of Sion is no where but in the Communion of the true Church as Iohn 5. wee see a number of Lame men sicke diseased lay at the poole side waiting when the Angell of God should come down and stir the waters because whosoever could get in after the waters were stir'd was healed what disease soever he had so because in
the societie of the faithfull there is not one onely Angell that descended but God himselfe comes down by his grace and holy Spirit to blesse us and to make his word profitable to us therefore here we are to waite and to attend for this speciall blessing of God Fourthly because Christ raigneth onely in the Church of God all the rest of the world is under the power of the Divell and sinne so Mich. 4. 7. it is said there the Lord shall raigne over them in mount Sion for ever and ever as also Luk. 1. 33. and hee shall raigne over the house of Iacob for ever and of his Kingdome there shall bee no end that is of the Militant Church therefore because Christ raigneth in the Church of God the Divell taking all the rest as his own this is the fourth reason why there is no salvation without the Church Thus much for the Doctrine The uses are First seeing there is no salvation but in the true Church of Christ therefore wee should bee thankfull to God that hee hath made us members of it for wee might else have perished in ignorance and blindnesse this hath beene the practice of Gods Children in former ages for Gen. 9. 27. It was all the blessing that Noah gave to his Sonne Iapheth for his goodnesse in covering of the nakednesse of his Father saith hee God perswade Iapheth to dwell in the Tents of Shem and Ioseph become a great man in the Kingdome of Pharoah might have made his Sonnes great men also but hee had more care to adopt them into the true Church of God and to have Gods blessing powred out upon them than to make them great men in the Kingdome of Pharoah as wee may reade Gen. 43. 13. in like manner Hebr. 12. 24. it is said that Moses by faith when hee was come to age refused to bee called the Sonne of Pharoahs daughter and chose rather to suffer adversitie with the People of God whatsoever Moses did when hee was a Childe yet when hee comes to discretion hee refused to bee called the Sonne of Pharoahs Daughter and had raâ—her live in the Communion of the faithfull than bee called in the princely honours of the unfaithfull Therefore seeing it is such a great blessing to live in the societie of the faithfull wee ought to bee thankfull to God that hee hath brought us out of the belly of Poperie as Ionas was delivered out of the belly of the whale It is a pittifull thing to see a number of men live in the Church of God who doe not partake of the power of it they live in the Church as fishes in the Sea which although they breed live and dye in the Sea yet never taste of the saltnesse of it so there bee a number of men that are bred in the Church live and dye in it yet never tast of the power of it in their soules and consciences nor partake of the holy graces of it Therefore hath God brought thee to the Communion of the Church Labour to partake of the blessings and graces of it to grow in the feare of God in the love of our brethren in obedience to his commandements in care to please him in faith in repentance in knowledge in zeale of his glorie and so our comfort shall bee great at the day of judgement but if thou doe not grow in these things great shall thy terrour bee at that time Secondly seeing there is no salvation but in the true Church of God therefore we should hold communion with it and not suffer our selves to bee drawne from the societie of it as Iohn 6. 68. When many slipped away Peter himselfe could say when Christ said to him Will you all goe saith hee Master whither shall wee goe thou hast the words of eternall life so when wee see others to goe out of the societie of the Church and to bee drawne away let us say whither shall wee goe here are the words of eternall life here are the meanes to get Faith and repentance here are the meanes of salvation life everlasting Iohn 9. When there was a question made whether Iesus was of God or no the blind man answers as if hee should say is it not a strange thing that ye aske me whether he be of God or no and yet yee have seene the power of God in his person for wee read there these words whether hee bee a sinner or no I cannot tell but one thing I know that I was blâ—nd and now I see so men must bee wise to answer temptations when some shall say to them your Ministers are not the ministers of Christ there is a fault in their Ordinations Wee must answer againe I know not whether there bee any fault in their Ordination or no but this I know that once I was a swearer a bad person and a vile liver indeed I once lived in blindnesse and ignorance but by their ministery now I am come to see my sinnes bee humbled for them and to lay hold on Iesus Christ Therefore whatsoever thou thinke my beleefe is they bee the ministers of Christ Historians report that there is a certaine beast called an Hyena like a Wolfe that comes to the shepheards house and there mones and bewayles himselfe and if hee heares any body named hee calls them out of doores and then falls on them and makes a prey of them so a number of such Hyena's there bee in the world who come and mone and bewayle themselves when they heare their names they call them out of the doores that is out of the Church then they fall upon them and make a prey on them Therefore wee should bee wise to hold the Communion of the Church Thirdly seeing there is no salvation but in the true Church of God therefore the sentence of excommunication is the fearfullest sentence that is other sentences condemnes us in our bodies goods or our libertie but this declares us to bee of the Communion of the ungodly by other sentences wee are committed to the Iayle but by this censure we are committed to Sathan as 1 Cor. 5. 5. saith hee when yee bee gathered together and my Spirit with the power of our Lord Iesus Christ that such an one bee delivered unto Sathan for the destruction of the flesh Therefore this sentence is the fearfullest that can passe on a man But here I will speake my conscience it is a pittifull thing that such a censure should bee used for every light and pettie matter there is never a surgeon that dare cut off the least finger of the King though it were diseased but would use all meanes that might be before hee did it so there is never a poore Christian but is as deare to God as a King or the greatest Potentate that is and therefore what great caution should there bee used before this censure of excommunication be pronounced against any man but wee have now cause
to thanke God that it is not so common amongst us as it hath been There is also another fault amongst us that a poore man many times stands excommunicated three or foure yeers together indeed there may bee a fault in the poore man to stand so long but let us take heed it bee not for want of our helpe Therefore as wee are ready to contribute to the necessities of their bodies so we should bee to contribute to them in this case But here may a Christian demand whether were a man best to give money or to stand excommunicated still this question I will answer by another question what if a man fall into the hands of Theeves were hee better to lose his money or his life I answer hee were better to lose his money because his life is the greater even so a man were better to lose his money than the meanes of grace which is the greater Another may here object and say I but how if a man cannot bee absolved without hee should sinne against God and offend his conscience To this I answer that if the case be so that he cannot be absolved but he must sinne against God then hee were better lose the Communion of men which is the lesser than the Communion of God which is the greater as Iohn 9. wee see the blind man whom the Pharisees had cast out Christ meets with and said unto him doest thou beleeve in the Sonne of God as if hee should say notwithstanding this censure thy cause is good thou art a blessed man in like maner although the censure of excommunication hath passed upon thee if thou beleevest in the Sonne of God thy case is good this may comfort Christians Lawyers have a saying that unjust Lawes binde no man and Bellarmine saith that there is a double Communion an externall and an internall Communion the externall Communion of the Church of God is in the word preached prayer and in Sacraments the internall is in the graces of the Spirit Faith love and other graces Now a man may bee cast out from the externall Communion the word and Sacraments as when a man is put into prison or banished and yet may have the internall Communion with the Church a man may be cut off from his brethren in regard of outward societie but hee can not bee cut off from Christ And these bee the uses wee are to make of this point Now that wee have spoken of the Nature of the Church in the next place we are to speake of the properties of it which are two 1. It is a Holy Church 2. It is a Catholike Church First The Church of God is Holy there is a company of Holy People here in this world as Zech. 8. 5. thus saith the Lord I will returne unto Sion and will dwell in the midst of Ierusalem and Ierusalem shall be called a Citie of Truth and the Mountaine of the Lord of Hosts and the Holy Mountaine so in Dâ—â—iel the Church is called the Holy People of God and Revel 22. 2. saith S. Ioh. And I saw the holy Citie the new Ierusalem come downe from God so also 1 Cor. 3. 17. Saint Paul saith For the Temple of the Lord is Holy which ye are Therefore seeing the Church of God is an assembly of Holy People accordingly as it is Holy wee the Members thereof must labour to be Holy Now the Holinesse of the Church is opposed unto three things that seemeth to take away Holinesse from it First the judgement of the world for it thinkes that of all societies they are the vilest and the worst they thinke them to be but a company of dissemblers and hypocrites that professe the Word but deny the Power of it but we that are Christians beleeve that the Church of God is Holy though the World thinke them a company of dissemblers David saith Psal. 13. Yet God is good to Israel even to the pure in heart and in the 14. of Deut. 2. we read For thou art an Holy People to the Lord thy God and the Lord hath chosen thee to be a precious people to him Therefore howsoever the World condemnes them yet wee beleeve that God hath a Holy company of People in the World The second thing that seemeth to take away Holinesse from the Church is that it is a united company of good and bad together for I have shewed you that the Church of God is like to a Flocke wherein are Sheepe and Goates a Floore wherein is Corne and Chaffe a Field wherein are Tares and Wheate and yet these bad persons are no true Members of the Church but like bad humours in the body Againe the Faith of a Christian opposeth and doth beleeve that there is a company of Holy People and that the wicked that live amongst them doe not defile the Holy things of God for it is Pauls rule 1 Cor. 11. 26. Let a Man therefore examine himselfe c. whereupon saith Augustine Marke thou that art a good Man thou mayest eat and drinke with comfort if thou doe examine thy selfe and againe he that eateth and drinketh unworthily eateth and drinketh his owne damnation not so to thee that art a good Man but to the wicked that came like swine without any preparation at all The third thing that seemes to take away holinesse from the Church is the remainders of sinne and corruption for there is no Man in the estate of Grace but hath complained of this So David Psal 40. 12. My sinnes hath taken such hold on me that I am not able to looke up and Paul complayneth Rom. 7. The good thing that I would doe that doe I not but what I hate that doe I c. so in the best estate there is some remainders of sinne Therefore although the World and the Divell should condemne them yet we beleeve the Church of God is Holy SERMON LXVII 1 CORINTHIANS 3. 17. For the Temple of God is holy which yee are HAving spoken of the Nature of the Church we began to speake of the Properties of it the last day being two First we beleeve the Church of GOD is Holy Secondly that it is Catholike agreable to that part of our Christian profession Now the Church of God is holy foure manner of wayes First In regard of the Holinesse of their Faith or by the Holinesse of their Faith All other societies are fouly spotted and tainted with errour against the foundation but this remaines unspotted in the foundation therefore the Church is Holy because their Faith is Holy So Iude 20. But ye beloved edifying your selves in your most holy Faith keepe your selves in the Love of God So Matth. 7. 6. saith our Saviour Give not that which is holy to Dogges It cannot be denyed but that there may bee errours in the true Church for as they bee subject to all other sinnes so are they to the sinne of ignorance as
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
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 †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. †The acceptance of our actions depends on our willingnesse 265. ¶ Acknowledgement due to God for all his gifts 65. †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. †No Mans afflictions equall to Christs 204. ¶ Gods mercy in