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
the little Boy which runnes to our friend Iesus Christ who then comes and paies our debt pacifies the conscience and we goe free Secondly because it maketh us one with Christ as we see in the Galathians and in the Epistle to the Ephesians wee are flesh of his flesh and bone of his bone and therefore being one with him all the holy vertues that be in him are made ours the obedience of Christ his patience his love his meekenesse his goodnesse his holinesse and whatsoever is in him wee partake of it As we see in experience if a man be married to a woman whatsoever he hath hee communicates to his wife for if he be rich she cannot be poore if he be noble she cannot be base for looke what the man hath hee communicates to his wife even so being made one with Christ by faith looke what good things Christ hath that hee communicates to us his Righteousnesse his Holinesse c. Looke what he hath we cannot want If a man should commit treason against the king be condemned for it adjudged and sentence given that he shold have his hand cut off or his eyes pulled out if he had this cunning that he could make his hand or his eye to bee the eye of the kings sonne he should not have his hand cut off nor lose his eye because it then were the eye or hand of the kings sonne even so this is the skill and cunning of faith it makes us members and parts of Christ the sonne of God and therefore if wee be but the least bone in the body of Christ God will not cast us away we shall not perish for his sonnes sake So that faith doth not save us by reason it is a more holy quality than other graces or for the worthines of it above others but because it maketh us one with Christ as if a man had a stone in a ring that could heale many diseases we say it is the ring but indeed it is not the ring but the stone in the ring that cures them and even so it is said faith saveth us but not by the owne vertue but because it layeth hold on Christ and makes us one with him The second use of faith is to sanctifie us in this world for it doth not onely justifie us and take away the guilt of sinne but also sanctifies us in this world and taketh away the corruption of sinne So we see it is said Act. 15. Their hearts were purified by faith and Galatians 5. 6. that Faith worketh by Love There be two workes of faith First it worketh in heaven for when we have sinned and grieved God and are smitten in conscience for it accused and condemned then faith worketh in Heaven by tendring and offering up Iesus Christ to God for our Redemption and satisfaction of his justice Secondly faith worketh in earth by stirring up sanctified and holy motions Now two waies it may stirre up good motions First by the meditation of the death of Christ Secondly by combination or conjunction with Christ First by meditation for faith doth carry us to the crosse of Christ there to behold the great paines that Hee hath suffered for us how his body was racked and tormented for us and to this end Faith makes us consider these three things 1. The cause of his death 2. The end of his death 3. The manner of his death First to consider the cause of his death that it was nothing in himselfe but it was our sinnes and transgressions that caused his body to be whipped his face to be buffeted his hands to be peirced his feete to be nailed his Head to be crowned his sides to be launced with a speate So that our sinnes are the cause of the death of Christ and of all the grievous things that he suffered as it is in three and fiftieth chapter of Esay and the fifth verse But he was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed And 1 Peter 2. 24. Who his owne selfe bare our sinnes in his body on the tree that wee being delivered from sinne should live in righteousnesse by whose stripes we are healed and therefore seeing our sinnes caused this cruell death and grievous paine to be upon Christ to doe the like to our sinnes to goe to the crosse of Christ to take them downe to crucifie them to hang them up to take the speare out of Christs side to thrust it into the side of sinne as in the Revelation we may see a voyce came to the Church concerning bloody Babylon Reward her as shee hath rewarded you so doth this voyce come to a Christian concerning sinne reward it as that hath rewarded Christ that would not let Christ to be at rest till it had killed him even so we should not let sinne be at rest till wee have killed it saith Augustine If one should kill thy father or thy mother wouldest thou entertaine him into thine house wouldest thou let him feede at thy table nay thou wouldest hate him and spit at him nay saith he sinne hath not killed thy father and mother but it hath killed Christ thy Saviour and Redeemer what saith hee wilt thou then entertaine sinne wilt thou let it sleepe in thy bosome wilt thou feede it Nay saith he hate it defie it and spit at it as at a Toade The second thing we are to consider is the end of Christs death now all the paines that Christ suffered it was to abolish sinne so wee see Heb. 9. 26. But now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe 1 Ioh. 3. 8. For this purpose appeared the Sonne of God that hee might loose the worke of the divell And therefore seeing the death of Christ was to abolish sinne if wee live in it we make all the paines of Christs sufferings and his death of none effect wherein judge you what an injury and wrong is offered to Christ the Prophet complaineth Esai 49. 4. That He laboured and spent his strength in vaine and for nothing such a complaint may Christ take up against us on the crosse For this cause was I sent of my Father into the world to abolish sinne and for this cause was I inclosed ninth moneths in the darke wombe of the Virgin and for this cause was I borne in a stable and layd in a manger for this cause was I thirty three yeeres labouring among you for this cause did I dye a cursed death on the corsse all this was to abolish sinne and therefore if men live in sinne still it may seeme to them Christ hath spent all his labour and strength in vaine nay he may say he hath spent his blood even all his blood even five streames of blood that came from him and all this in vaine to them It is said
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
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
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
of the Crosse that wee might be blessed die a death temporall that we might not die a death eternall Secondly because of all deaths it was a shamefull death for it was not onely a cursed death but a shamefull death therefore Paul saith Hebr. 12. 2. Who endured the Crosse and despised the shame The reason why Christ died this shamefull death was to sanctifie all kindes of deaths to his dying members so that let the death bee never so shamefull if one die in faith or in the pardon of his sinnes in the feare God his death is sanctified unto him he is a happie man Heb. 11. it is said of such They all died in faith they died not all in their beds or of a lingering disease but some of them were racked some stoned some sawne asunder but they all died in faith and therefore they were blessed men what death soeuer they died on So let men labour to die in faith and in the feeling of Gods love in the pardon of their sinnes then let their death be what it will be such a one he shall be an happie and a blessed man Thirdly because it was one of the painefullest deaths that was as appeares by these foure reasons First because they that were to die this kind of death were whipped and scourged for so Christs bloud was spent with whipping and scourging that hee was not able to carry his Crosse Secondly because they suffered in the most sensitive parts in the hollow of the hands and feet for these places are the quickest and fullest of sense As Galen saith because there all the ligaments and sinewes make a meeting therefore it must needes be painefull Thirdly because they that were crucified on the Crosse were sore racked For although they had a thing to rest their feete on yet they did hang by the hands with the weight of their whole bodies Therefore Peter saith Acts 5. The God of your Fathers hath raised up Iesus whom yee slue and hanged on the Tree Fourthly because it was a lingring death they were two or three daies a dying Now we may make these two good uses of this point Christ dying such a painful death First to teach us that it is an easie matter to reconcile us to God when wee have sinned wee thinke it an easie matter to bee reconciled to God but it cost Christ a painefull death and therefore it is not a easie but a great thing that must redeeme soules Secondly seeing Christ dyed such a painefull death and overcame that which was sorest wee know that hee will comfortably raise us up from other deaths that wee shall dye of Athanasius giveth a good reason why Christ dyed not an ordinary death as others doe but a painefull death he brings it in against the heretikes for they objected Why did not Christ dye an ordinary death as others doe To this hee answereth that men of ordinary deaths dye because of ordinary infirmities that they can live no longer sicknesse and diseases come upon them which they are not able to withstand but there can be no infirmitie in Christ he is the eternall word the Sonne of God I but why did he not make choice of some other kind of death but would dye such a painefull death To this he answereth that if he had made choice of some other death then they would have thought that hee had not had power to overcome any other death but that But now hee taking any death that they could put upon him even the most painefullest and sorest and having power to overcome that it is evident that hee hath power to overcome any other whatsoever And so gives us comfortable hope that hee will raise us up his members from all other deaths Even as a Champion comming into the field hee will not make choice of the weapon or the man hee is to fight with but will take that which is put upon him so Christ doth not make choice of what death he will dye but hee takes that which the world puts upon him This is the reason why hee dyed not by the sword as Iohn did nor was sawne asunder as Esaiah was nor knocked on the head as Amos was but was crucified So that he triumphing over his death we may know and have comfortable hope that we shall bee raysed from other deaths Fourthly because it was more eminent and apparent to be seene for they that were to be crucified were lifted up that all men might see them Of which two reasons may be given why Christ must dye thus aloft First to conquer the divell the prince of the Ayre in his owne country and at his owne doore And so dedicate a way to heaven and reare a ladder in his death and bloodshed that it might be a step or a scaffold whereby we might climbe up to heaven Secondly Christ dyed aloft that all the world might see and know hee was the meanes of mans reconciliation and redemption Therefore hee dyed not in a corner nor below but that all men might see and behold it aloft as good Moses set up a Brasen Serpent on a pole that so if any were flung with the firy serpent if they could but creepe to their tents and cast up their eyes to the brasen serpent they had helpe so God hath set up Christ on a pole on the Crosse that men may see the meanes of their salvation and redemption and so bee saved Therefore let us doe as Mary and Iohn did creepe to the Crosse of Christ as neere as they could get so that they heard the words of Christ speaking to them upon the the crosse in like manner though wee cannot heare the words of Christ speaking from the Crosse yet let us get as neare as wee can that so some of the warme drop of the blood of Christ may fall into our hearts to comfort and refresh us to clense and to wash away our sinnes The 2. point observ'd in his crucifying was how they led Christ to be crucified And to open it thrughly unto you let us consider these 2. cirūstances 1. Hee was led in his owne Garments 2. They made him beare his owne Crosse First he was led in his owne garments they put on him a purple robe to disgrace him but it is said they pluckt off that and put on his owne garments and that chiefly for these two reasons 1. That he might bee the better knowne to the people 2. To fulfill the scripture that had foretold that his garments shuld be divided Wherein we may consider that God that a secret hand in it the Iewes were in hast because of the preparation of the Sabath the 6. hour ere they could get Christ condemned about noone and yet they must needs tarry to put off the purple robe to put on his own garments which must teach us that the wicked for all their rage heate and
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
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 pâ—â—d 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
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
hands of God upon a perswasion of the Fatherly care of God that God was his Father this made him bold to commend his soule into the hands of God and may teach us that all that commend their soules to God must commend them upon a good ground we must not commend them upon a merry conceit without a ground but wee must have a ground for it Now there bee three grounds upon which a man may comfortably commend himselfe to God First because he is the Father of Spirits and the God of all mens soules our bodies wee have mediately from our parents but our soules immediately from God therefore he is called the Father of Spirits Heb. 12. and Eccles. 12. it is said The soule goeth to God that gave it therefore seeing God gave them and made them wee may bee bold upon this ground to commend our spirits backe againe unto him for every workeman will preserve his owne worke therefore let us commend our soules to God as a faithfull Creator for seeing he made them he will preserve them if we will commit them to him Secondly a perswasion that God is our Father by the meanes of Christ if God be our Father we may be bold to commend our soules to him for with whom may one bee bold if a childe may not with his father therefore as hee is the Father of Christs so labour to make him thy Father and then mayst thou with comfort commend thy selfe into the hands of God Christ when hee would comfort his Disciples saith to them Tell my brethren I goe to my Father and to your Father to my God and 〈◊〉 your God when we can finde this that hee is not onely the Father of Christ but my Father we may be bold to commend out soules into his hands upon this ground Thirdly we may be bold to commend our soules to God upon the former experience we have had of Gods favour and mercy towards us this made David bold to commend himselfe to God Psal 31. 5. Into thy hands Lord I commend my spirit because thou hast redeemed my soule O Lord God of truth I have had experience of thy love and mercy therefore into thine hands I commend my spirit In like manner when we have experience of Gods goodnesse and mercy it makes us bold to commend our soules into the hands of God And these be the grounds for we must not doe it of nothing or of a meere conceit but of a good ground as Christ did so must we Fifthly What comfort we may have by the practises of Christ in commending his soule into the hands of God I answer we may have a two-fold comfort First as Christ did not commend his owne soule only into the hands of God but my soule thy soule and all the soules of the faithfull men in the world because all the soules of the faithfull are bound in a bundle with his therefore deposing and laying downe his soule in the hands of God all the soules of the faithfull are deposed and laid downe with it for as his body was a pawne and a pledge for our bodies so his soule is a pawne and a pledge for our soules therefore Athanasius saith well Our Lord Iesus when he did commend his soule into the hands of God he did not onely commend his owne soule but with it all the soules of the faithfull men in the world for as they die in Christs death and rise in his resurrection and ascend by his ascension so by his deposing and laying downe his soule into the hands of God hee doth with it commend all the soules of the faithfull men in the world which may be a great comfort to a Christian at all times that his soule is safely deposed in the hands of God when he dies Secondly seeing he laid downe his owne soule in the hands of God and with it our soules therefore when men die their soules doe not sleepe in their bodies nor wander about the graves nor passe up and downe in the world nor are in a place of torment as the Papists say but they be in the hands of God I think there is no man here but takes this speech to be a metaphor and borrowed speech for God hath no hands but by hands is meant that they are under Gods protection in safetie and securitie For as a man that hath a Iewell will not lay it down at his friends feet but he will put it into his hands for the more safetie so Christ hath put all the soules of the faithfull into the hands of God to bee kept in safetie till the resurrection and the last day of judgement Act. 5. Wee may see when the people had sold their possessions they laid downe their money at the Apostles feet but the soules of the faithfull servants of God are not laid downe at the feet of God but are put into the hands of God for more safety and securitie as Revel 1. it is said that Christ holds the seven Stars in his right hand to shew that he that puls away a preacher he must pull him out of the hands of God and so Ioh. 10. 29. saith Christ My sheepe heare my voice and I know them and they follow me and I give unto them eternall life and they shall never perish neither shall any plucke them out of my hands neither wicked man nor devill no power can plucke them out of my hands therefore it is a sweet comfort that when a Christian dies his soule goeth into the hands of God if it were in our owne keeping then it were subject to the temptations of the Devill and a number of troubles and much hurt but being in the hands of God they shall be kept from all danger all the powers in heaven and earth shall not be able to hurt them And thus wee have heard briefly and with a great deale of weaknesse the seven last Words of Christ expounded which he spake on the Crosse SERMON XXVI IOHN 19. 30. VVhen Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost HAving spoken of the Crucifying of Christ now in the next place we are to speake of his Death for when he had hung three houres in paines and torments on the Crosse Hee bowed downe his head and gave up the ghost that is he died as wee doe his soule and bodie were parted Now in the Death of Christ there be divers things to be considered 1. Why it was needfull that Christ should die 2. The time when he died 3. The manner of his death 4. The manifestation of it 5. The power of it 6. The effects of it First Why it was needfull Christ should die of which there was three causes that made a necessitie of his death First To satisfie the justice of God for mans sinne for such was the hainousnesse of mans sinnes sentence being 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
David saith Psal 59. that their throates are an open sepulcher even like an open grave a stinking place a place of rottennesse and Matth. 23. 27. our Saviour saith that the Pharisees were like painted graves that looke gloriously without but within were lothsome and filthy therefore because the grave is the lothsommest and filthiest place in it selfe Christ was buried that hee might perfume and sweeten our graves so wee see that Christ hath altered the nature of the grave for that whereas it was a place of rottennesse now he hath made it a sweet resting place to his servants Chrysostome saith well that which was a prison house of a severe Iudge he hath made a storehouse to lay up his treasure in for the grave was a prison house wherein men lay bound under the chaines of death untill the day of judgement now hee hath made it a storehouse to treasure up his servants till the time of Resurrection as Esay 57. 2. saith the Prophet Hee shall enter into peace they shall rest in their beds every one that walketh before me so the grave is as the bed for his servants to rest in till Christ bring them to glory and happinesse If a man were to passe into another countrey and must goe through dennes graves and hollow places in the earth if one could espy the footsteps of one of our deare friends that had passed that way this would give a man comfort to follow after so wee are to passe into another countrey to heaven and wee must goe through the dennes caves and hollow places of the earth if wee can see by the eye of faith that Christ hath gone the same way there bee footsteps and markes that he hath left behinde him this will give a man courage and comfort therefore howsoever death may be terrible and dreadfull to the eye of sense and to be trodden and trampled under feet of death is a fearefull thing yet by the eye of faith wee may see that Christ hath perfumed the grave and made it a sweete resting place to his servants and therefore this may comfort us Fourthly that wee might have power and strength to bury sinne for wee must not onely have power to kill sinne and worke the death of it which is much but there must also bee as it were a buriall of sinne there must be a consuming of it by little and little till it be utterly wasted as a dead man when hee is laid into the grave and buried consumes by little and little so wee must bury sinne till it bee consumed and wasted for as it is with man so it is with sinne in a man there be two things the life and the body of man take away the life from the body and that is nothing but a lumpe of earth if it remaine unburied it will poyson the ayre so there is in every man the life of sinne and the body of sinne the life of sinne is the raigning of it and the body of sinne is the lumpe of lust and corruption therefore when the life or rather raigning of sin is taken away still there remaines the body sinne this wee must bury or else it will infect us so the Apostle Paul faith Rom. 6. that we doe not onely dye to sinne in the death of Christ but we are also buried with him therefore let us carry this same body of sinne unto the grave of Christ and bury it in his grave And you that have beene at the buriall of your friends turne againe to bury your sinnes every one must addresse himselfe to this buriall that so it may be wasted and consumed wee read Ezek. 39. 14. of a strange speech that there were scearchers appointed to goe through the land who if they found any dead mens bones they were to set up a sticke till the buriers did come and bury them so a Christian must doe his conscience must bee the scearcher it must finde out our sinnes which be as dead mens bones and when wee have found them wee must set stickes up by them for markes and never be at rest till they bee buried and may rot and consume to nothing therefore seeing Christ was buried that wee might have power and strength to bury sinne we must take heed that we doe not roote them out of the grave againe and uncover the moulds to this end let every man pray for grace that he may suffer his sinnes to be buryed If a man should rake a man out of the grave that had lyen there foure dayes as Lazarus did hee would poyson the ayre and infect the countrey so our sinnes if we should root them out that have beene buried these hundred yeeres they would bee ready to infect all the country therefore wee must pray to God that our sinnes may be buried and kept downe by the power of Christs buriall that so they may never rise againe The second thing observed was the parties that buried Christ Ioseph of Arimathea and Nicodemus now these were great rich men Senatours honorable men and Counsellors who buried Christ with their owne hands they did it not by a servant Ioseph he begs the body of Christ and tooke it downe in all likelihood with his owne hands and Nicodemus brought an hundreth pound of sweete odours of Myrrh and Aloes to imbalme the body of Christ It is a strange thing that these honorable persons would stoope to so meane a service as this but it was the love that they bare to Christ that made them and it may teach us that if wee truely love Christ wee will stoope to any meane duty and service for Christ or his members as Gen. 18. when the Angels came to Abrahams house he made them a feast and he waited on them as if hee had beene a servant because of the love he did beare to them so in Exod. 2. 11. wee read Moses was the adopted sonne of Pharoahs daughter and yet he did not scorne to goe out and looke on the burthens of his brethren and when there was injury offered unto them he did labour to right it so also Zacheus hee was a rich man who when hee did heare that Christ came by gets himselfe into a fig-tree to see Christ now one should have thought that such a man would have scorned such a thing to climbe up into a tree amongst boyes and girles and yet love to Christ made him doe it in like manner our Saviour Christ Iohn 13. did rise from the Table and tooke a towell and girding it about him washed his Disciples feet and after he had done he said ye call me Lord and Master as I am indeede if I then your Lord and Master have washed your feete yee ought much more to wash one anothers feete if there be any love in us to Christ we will stoope to any meane duty or service for Christ or his members one would have thought that such an honorable person as Ioseph
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 â—ost 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
now to proceede to the uses but before wee come to them give mee leave to shew you two reasons why we are so slow to beleeve the Scriptures 1. Nobilitas Objecti The noblenesse of the Object 2. Debilitas Subjecti The weakenesse of the Subject The first is Nobilitas Objecti the noblenesse of the Object for the Scriptures are the wisedome of God which wisedome goeth infinitely beyond our reach being of such infinite excellencie that we cannot attaine the height of them for as the Philosophers say that a thing exceeding sensible doth destroy the senses as too much light doth destroy the sight too much cold doth benumme the senses too much heate doth consume us too much noyse doth make one deafe so the wisdome of God being of so great excellency above us that it transcends the capacitie of our understandings cannot be apprehended by us and therefore we are slow to beleeve the Scriptures Secondly Debilitas subjecti The weakenesse of the subject the Scriptures excellency and the dulnesse of our apprehension makes us slow to beleeve for nature cannot worke above her power but the wisedome of God is above the power of nature for as the Apostle saith The naturall man perceiveth not the things that be of God because there must be a power above nature to make us to understand and beleeve them therefore as the woman of Samaria saith Iohn 4. The Well is deepe and I have nothing to draw with so we may say The Scriptures are deepe and we have not any thing to found them with therefore wee are slow to beleeve them Now the uses to be made of this first point are First seeing wee are so slow to beleeve the Scriptures no man neede to marvell though wee see so few converted or so few beleeve for every man hath a let in his owne nature therefore no marvell though so few beleeve Let a man fling a narrow-mouth bottle into the sea and if the mouth bee downeward it will receive no water so wee are like narrow-mouthed bottles for although we bee in an Ocean sea of good meanes yet we cannot receive it we have a let at home in our selves Secondly seeing wee are slow to beleeve the scriptures seeing wee have such a let in our selves at home therefore it must bee our care to take the more paines and to labour with our hearts that so we may beleeve the Scriptures If a man have nothing but greene wood hee must take the more paines to blow it and to lay it together that so it may burne so seeing our hearts are like unto greene wood wee must take the more paines with them to make them beleeve the Scriptures Secondly by informing of them and two things hee doth informe them of 1. Of the Necessitie of his suffering 2. The good Vse and utilitie of the same First that it is needfull that Christ should suffer and secondly that by suffering hee must enter into his glorie and thereby seeing this was the way for Christ to enter into his glory he takes away the scandall of the Crosse First It was of necessitie that Christ must suffer now the necessity was not in himselfe for he might have gone to glory the same houre he came into the World because it was hereditary to him but in regard of us for it was the good of us that made a necessitie and put this upon him Therefore Paul saith Ephes 5. 2. He gave himselfe for us and Heb. 2. Hee tasted of death for all men therefore he suffered not for himselfe but it was for us One askes the question What is the reason that Christ cals it his glory and answers he cals it so in regard of us for he could have gone some other way but we should have beene left heere therefore it was needfull in regard of us and that by reason of a double necessitie 1. The Necessitie of paying the price of Mans Redemption 2. The Necessitie of good Example The first was The Necessitie of paying the price of Mans Redemption because when we have sinned such is the Iustice of God that either we must suffer in our own persons or we must suffer in the person of Christ either Christ must suffer or wee therefore when the wrath of God was ready to seaze upon us it pleased Christ to suffer for us and to satisfie the Iustice of God We may remember by this occasion that which I have shewed heretofore that Oâ—esimus after he ran away from his master Paul converts and sends him home againe to his Master with a letter in his hand to this effect Receive him againe if hee have done thee any wrong set it on my score I will answere it so wee are run away from God and Christ hath sent us backe againe with a letter as it were in our hands to this effect Father admit them and receive them into thy favour make them partakers of thy glorie If they have done thee any wrong or ought thee any thing set it on my score I will answere it I Iesus have written it not with penne and Inke but with mine owne blood and therefore we see it was needfull that Christ should suffer to pay the price of mans Redemption Secondly it was needfull that Christ should suffer in regard of good exâ—â—ple for no man would goe to Heaven through so many troubles unlesse Christ had gone before them Saint Peter saith Christ hath suffered leaving us an example therefore did hee goe through all these troubles and shames that we might be contented to follow him If a Man goe through bushes briers rugged waies through dens and caves and rockes if hee finde the footesteps of his loving friend this giveth him comfort so seeing we finde the footesteps of Christ in these afflictions we may bee bold to goe on that way and therefore it was of necessitie that Christ must suffer as well in regard of good example as to pay the price of mans redemption what man then hath cause to be offended at the scandall of the crosse seeing it was so needfull that Christ should suffer these things I but some Man may say Was it of necessitie that Christ should suffer so many things that his head should be crowned with thornes that his backe should be whipped his face buffeted his sides pierced and hee himselfe at last to die such a shamefull death as on the crosse I answer it was needfull that Christ should suffer all these things which we have spoken of for if hee had suffered lesse then it would have done us no good Mans sinnes were so hatefull in the eyes of God that hee must suffer all these things howsoever the Friers say that one drop of the blood of Christ was enough to redeeme us yea all Men yet it cost Christ all his bloud to redeeme Man for when Man had sinned all the Angels or Archangels in Heaven
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 hâ—dden 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
hosts O how shall men quake and tremble and how terrible will that day be To illustrate this unto you and presse it home to your consciences give me leave to relate a story the truth whereof is not to the purpose to enquire for the morall is that which I intend and you may make profitable use of and this it is There was a certaine king that did weepe and was heavie and sad which when his brother saw he asked him why he was so heavie and sad Saith hee because I have judged others and now I must bee judged my selfe Why saith his brother art thou so heavie and sad for this it will be a long time ere that day come and besides that it is but a slight matter the king said little to it for the present now it was the order in that country when any man had committed any treason there was a Trumpet sounded at his doore in the night time and he was brought out the next day to bee executed now the king commanded a Trumpet to bee sounded at his brothers doore in the night time who waking out of his sleepe when hee heard it arose and came quaking and trembling to the king How now saith the king what is the matter you quake and tremble and are so afraid I am attached of treason answers he and I shall be executed the next morning why saith the king to him againe art thou so afraid and dost thou so tremble at that knowing that thou shalt bee judged by thy brother and for a matter that thy conscience tells thee thou art cleare of how much more therefore may I be affraid seeing that God shall judge me and not in a matter that my conscience frees me in but of that which I am guilty of and besides this if the worst come it is but a temporary death that thou shouldest dye but the death I am subject to is eternall both of body and soule Hereby wee may see what terrour will bee to a guilty conscience that hath not repented of his sinnes how dreadfull will that day bee when the bookes shall bee opened and all the thoughts words and works of every man shall be manifested as well the secretest lusts of the heart-adultery as the shamelesse blasphemies of open profanenes aswel the private corruptions of bribed justice as the publike gratings of heard-hearted oppression then neither poverty nor riches neither meanenesse nor honour no state or condition shall free us all must appeare and answere for themselves But what shall we doe in this case may some man say I answer we must doe as Iaakob did when his brother Esau came against him with foure hundred men Genes 34. I will pacifie his wrath with a present if I have found grace in thy sight then receive my gift so when wee know that God is comming our against us not with foure hundred men but with thousand thousands of his Angels we must doe as Iaakob did say I will give him a gift I will pacifie his wrath with a present that so I may finde favour in his sight to compose the matter with him before that great and terrible day come Now the next thing that shall be at the day of judgement is the assembling and gathering together of all men at that day so that which we heare now with our eares wee shall see then with our eyes for the Angels shall gather together God elect from the one end of heaven to the other so the words of Christ be In which gathering together of the elect wee observe three things 1. What they be that shall be gathered 2. By whom they shall be gathered 3. To whom they shall be gathered First who they bee that shall be gathered Gods elect as the text sheweth now it is out of all question that not onely Gods elect shall be gathered but the wicked also which Christ shewes in two parables first of the tares Matth. 13. 41. for as the tares are gathered and burnt in the fire so shall it be in the end of the world saith our Saviour The Sonne of Man shall send forth his Angels and they shall gather out of his kingdome all things that offend and then vers 44. in the parable of the draw-net that is cast into the Sea and gathereth of all kinde of fishes which when it is full men draw to land and sit and gather the good into vessels and cast away the bad so the wicked shall bee gathered too I but seeing the wicked shall bee gathered aswell as the godly why is it said that the Angels shall gather together the elect onely I answer to shew the tender care that Christ hath of the elect that he would not have so much as a little bone lost or a finger or a toe or a haire of their heads such a tender care hath he of them as David gave a charge to his Captaines 2 Sam. 18. 5. concerning Absalom If you meet with the young man intreat him kindly for my sake such a charge Christ shall give to his Angels intreat the elect well for my sake have a tender care of them that there be not one of them wanting Now what is the reason that Christ hath such a tender care of the elect I answer because they be his mysticall members and he will bee compleat in all his members therefore if we be of hsi elect there shall not a bone or a finger or a little toe nor so much as the haire of their heads bee wanting such a tender care God hath of his elect but the wicked they shall be hurried and haled to the barre as theeves villaines and traytors when the other shall bee brought tenderly by the hands of Angels Therefore seeing there shall be such an assembly of all men both good and bad at that day how great should our care bee to provide our selves against that dreadfull appearance O man whoever thou art doe but consider with thy selfe and thinke what a number of men there have beene of the Romans since it was Rome what a number of men there have beene in England since it was inhabited or in France and so of all other Countries and then thinke of all the men that have beene in all ages and at all times from the beginning of the world to the latter end and that all these shall bee gathered together before Christ and then how canst thou chuse but bee carefull how thou passe thy daies heere that thou may'st stand with comfort before Christ in such an assembly David saith Psalm 1. the wicked shall not stand in the Iudgement if a man be a wicked man though he be a king or a lord or a kinght or whatsoever he be hee shall not bee able to hold up his head in judgement but the godly man though he be a poore man he shall lift up his head with comfort whereas there is never a man that is wicked which shall
Death Power of the Divell Sinne c. 272. How Christ defends his Church 380. God deferres not good tidings from man 123. * Sinne hath made us so deformed that God doth not acknowledge us 150. Deformities are punishments for sinne 639. Deformities in the member of the Church as bad as that in the members of the body 573. †Pilates endevour to deliver Christ better than Peters 200. †Of Christs descension into Hell 283. Christs Body Soule did not descend into Hell 285. â— 287. Against the Papists Christ did not descend into Hell to Preach to the damned 285. †Suffer paines there ibid. ¶ No Skirts of Hell 286. Places of Scriptures alledged by the adversaries for Christ descension into Hell answered 289. The descension of Christ into Hell nothing else but the captivating of him under death for a time 289. ¶ Two descents of a Christian 290. Christs desertion on the crosse 164. Spirituall desertion what it is 170. †Tryals of good desires 28. Defects in unsound desire of Heaven 498. How the wicked desire grace 506. see Grace No man ought to despaire of Gods mercie 233. ¶ The Divell the Author of all division 478. Why Christ died no ordinary death 212. It was needfull Christ should dye 1. To satisfie Gods Iustice for Mans sinne 2. That our sinnes might dye in his death 3. To seale to true bileevers Gods promises in the Gospell 261 262. Why Christ dyed a painefull death 264 We must be willing to dye when wee have done Gods worke 263. We should labour to dye the servants of God 143. ¶ in peace of conscience 144. * Ill successe Bad example in holy labors should be no discouragements 134. What it was that Christ dranke on the crosse 217. God drawes man out of sinne 379. Perseverance in good duties never failes in obtaining a reward 488. * Duties to God must not abridge our duties to men 231. * E WIcked men get up early to follow their lusts 193. †How the earth shall be renewed 413. The Earth shall be renued in regard of Christ the Godly the wicked 414. The wicked can lay no claime to the Earth when it is renued 415. ¶ Ecce Homo a good memento for a Christian 203. ¶ Of the Disciples that went to Emmaus 316. Actions determined by their ends as a ship governed by the Sterne 407. †Good endevours shall finde Gods blessing 136. * Wee ought so to live as our enemies may haue no just cause of exception against us 195 ¶ Love to our enemies a Christian duty 225. * Five Motives thereto ibid. The wicked alwaies enemies to the friends and followers of Christ 191. ¶ How the true Church may erre 570. The comfortable estate of a Christian never to be forsaken of God 173. ¶ God able to raise from nothing to great worldly estates The exaltation of Christ 291. Christs humility our example 164. * Christs example our iâ—itation 245. †How examples are most fit to move 138. ¶ Bad example 135. Bad example should not transport us from Christ 234. ¶ No exception to bee taken against the two Bookes that shall be opened at the day of Iudgement 440. Excommunication a most fearefull sentence 568. * Whether better to sinne against God or stand excommunicated 568. ¶ VVhy the Disciples eyes that went to Emmaus were held 319. God must open our eyes before we can discerne Christ 335. †F THe great Object of Faith God 41. Two rules to governe our Faith concerning God 478. Faith Historicall 16. Temporary 18. Miraculous 19. Iustifying 20. Two reasons why Faith aloue justifieth 31 What required to a justifying Faith 20. Seven trials of true justifying Faith 22. Five companions of true justifying Faith 25. c. Degrees of true justifying Faith 26. Effects of true justifying Faith 37. There weakenings of Faith The scandall of the Crosse Too much hast to have our desires Tying to our eyes and hands 322. Wherein weaknesse of Faith consists 27. Trials to distinguish a weake Faith from no Faith 28. How to finde out weaknesse of Faith 30. Reasons why our Faith is shâ—keâ— 32. True Faith may be shrewdly shaken 321. †Comforts in weaknesse and want of feeling of Faith 34. Full assurance of Faith 36. He that takes away one main point of Faith takes away all 20. True Faith layes hold on every little word of Christ 311. ¶ True Faith breakes through all lets 126. †True justifying Faith assureth of salvation 31. 33. Wherein Faith is necessary to salvation though judgement be according to works 457. * Our Faith must bee grounded on the Scripture 329. ¶ Faith that is visible saveth 457. ¶ Faith must be in particular 77. * Faith vsefull in the life of a Christian 3. Two waies Faith stirres up holy motions in 〈◊〉 4. All things must be done in Faith 7. Comforts from doing things in Faith 9. Faith upholds 〈◊〉 in Spirituall desertions 11. Worldly crosses 12. The least Faith after a temptation must bee cherished 337. †How to die in Faith 14. After a fall in sinne a Christian must endeavour to rise 337. â— The fall of GODS Children not finall 173. Carefull provision for our families necessarily commanded 230. â— Caesars favour preferred before Gods 210. †Want of the feare of God occasions mens running into all disorder 236. †Christs feare on the crosse a dreadfull feare 153. The causes of Christs feare Gods judgement Death 144. The extremities of Hell fire 469. Hell fire eternall 470. †Hell fire is not naturall fire 468. The extreme torments of the wicked me meant by fire 4â—7 ¶ The Spirit quenched as fire 516. How the flesh may overcome the Spirit 595. The manner how Christ tooke flesh 105. Christ tooke flesh in his Conception Birth 105. How Gods people are said to flow 125. †A man may flie in persecution when hee hath not A calling to stay Sufficient strength to suffer 1â—2 None can forgive sinnes but God 615. How men may forgive sinnes 616. * God forgives sinnes with condition of repentance 617. How a man may know his sinnes are forgiven in particular 618. A Minister forgives sinnes two wayes 346. Forgivenesse of sins a great blessing 608. belonging to this life onely 609. Forgivenesse of sinnes in regard of Vâ—â— free Christ due 612. Forgivenesse of sinnes is without limitation of their Number Greatnesse 614. Comforts from forgivenesse of sinnes 621. God forsakes not his Children prov'd from the Promise Nature Power Vertue of Christs Prayer of God 172. Gods forsaking a man the greatest griefe 164. ¶ God may be said to forsake his Children in the life of nature but never in the lâ—fe of grace 173. A Christian forsaken of God in the sense and feeling of his grace must carry himselfe Mournefully Patiently Holily 175. Christ is forsaking a man when he Growes idle in the use of the meanes Lives in knowne sinnes Feeles a decay of grace 330. Forwardnesse and intrusion into bâ—sinesse needlessely a great fault 78. ¶ Wee
Thirdly the effects of his speech 1 The third speech of Christ on the Crosse First the occasion of the speech First the party who was converted 1 Tim. 1. 15. Simile Secondly the time when he was converted 1 Simile 2 Simile 3 Danger of late Repentance 2 Thirdly the fruits and effects of the theefes conversion First the reproofe of his fellow theefe 1 Simile 2 Simile Simile 2 His confession of sinne and punishment due thereunto 1 2 3 His apologie and defence for Christ 4 The prayer which he made SERM. XXII Fourthly the theeves prayer 1 2 3 1 2 Simile 3 First what he prayed for Simile Simile Object Ans. 1 2 1 2 Thirdly what hee promised First Paradise First instruction Simile Simile 2 Instruction 2 His owne company 4 The time of fulfilling this Prophecie Object Sol. Quest Sol. Object Sol. Vse Matth. 27. 46. 1 2 SERM. XXIII Simile 1 The naturall cause of it Simile 2 By exiccation or drinesse 3 Extremiâ—â—e of griefe The Morall causes of Christs thirst 1 That we might not thirst 2 To fulfill a scripture 3 That by his thirst we might learne to thirst Math. 5. 2 Christs carriage in his thirst Simile Simile Simile 4 The event of his thirst Simile Simile SERM. XXIIII First what is meant by finishing Vse 1. Vse 2. Simile Vse 3. Quest Sol. 2 The time when he said it is finished 1 Simile 2 Simile Simile 3 By what actions all was finished Simile Vse Vse 2. SER. XXV Simile 1 To whom Hee commends his spirit Simile Simile Secondly what he commended 1 2 Thirdly the time when he commended his soule to God First danger Secondly dayly Simile Simile 〈…〉 Three Grounds whereon to commit our soules to God 1 2 3 5 What comfort we may have by Christs commending his soule to God 1 Simile 2 Simile SERM. XXVI 1 Why it was needful that Christ should die Simile Simile 2 Simile Simile 3 Simile Secondly the time when 〈◊〉 dyeâ— Simile Simile Simile Thirdly the manner of His death 1 Foure reasons why Christ died a painefull death 1 2 3 4 Simile 2 He died willingly 1 2 Quest Sol. 4 The manifestation of Christs death 1 2 Quest. Sol. Of the Paschall Lambe 1 2 3 4 5 SERM. XXVII 1 2 1 2 Zech. 13. 1. 1 For the guilt of sinne 2 The filth of sin Simile Simile 5 The power of Christs death 1 The Temple veilerenting Reason 1. Of the veile of the Temple reuting Simile Reason 2. Three times of Ceremonies 1 2 3 Reason 3. Reason 4. 2 The rending of the stones 3 The graves opened Simile 6 The effects of Christs death 1 2 3 4 5 Iosua 10. 24. SERM. XXVIII First the reasons why Christ was buried are foure Reason 1. Simile Reason 2. Simile Simile Reason 3. Simile Simile Reason 4. Simile Simile Simile Simile Secondly the Parties who buried Christ 1 Simile 2 Thirdly the place of his buriall First another mans grave Reason 1. Reason 2. Simile Secondly Iosephs grave 3 A new Grave Two causes why Christ was buried in a new Grave 4 It was in a garden Simile Simile 4 The manner of Christ buriall 1 2 3 4 5 Obser 1. Their readinesse to bury Christ 2 Observatioâ— 3 The fruite and benefit of his buriall 1 4 Waies to burie sinne Simile 2 Simile ARTI IV. Simile 3 Simile Simile Simile SERMON XXIX 1 Simile 2 Simile Simile Foure opinions of Christs descension into hell 1 2 The second Opinion 3 The third Opinion Object Sol. 4 The fourth Opinion 1 2 Object sol Simile Two more probable Opinions 1 Reason 1. 2 3 Object Sol. 4 5 6 Object Sol. Two reasons to prove the point 1 2 Object Sol. Object Sol. Two parts of the earth The second probable opinion Vse 1. Two Descents of a Christian 1 Simile 2 2 Sam. 6. 22. Simile SERMON XXX The first degree of his exaltation His Resurrection First three reasons why it was needfull that Christ should rise Simile Simile Reason 2. 1 2 2 The time when hee rose againe Reason 1. Why Christ rose no sooner Reason 2. Three Reasons why Christ rose no later 2 3 4 3 The manner how Christ rose 1 Obser 1. Simile Simile 2 Simile Simile 3 2 Christ when he rose left behinde him all Deaths ornaments Reason 1. 2 3 The Company he rose with SERM. XXXI Simile Simile 1 Who they were who did rise Difference of raising up godly and wicked Simile Secondly what number rose with Christ 2 Quest Ans. 1 Simile 3 When they did rise Simile Simile 4 What they did being risen 5 What became of those who rose 1 Simile Comfort for not knowing the moment of calling Simile Quest Ans. ART V. First why Christ appeared to Mary Magdalen Observation Six notes of Maries love 1 3 1 2 Simile SERM. XXXII 3 4 Simile Note 5 6 Simile Simile 2 The manner how Christ appeared to her Note Two causes why Christ put off Mary so long 1 2 Simile Simile 1 Consideration 2 Consideration Simile 3 The end why Christ did manifest himselfe to Marie 1 2 The second end of his appearance to Mary Quest Ans 1. Ans 2. Simile Simile Ans 3. 2 Whom she must tell Simile 3 What her message was A twofold Comfort first from his ascension 1 2 Secondly from his going to our Father 1 Circumstance SERMON XXXIII 2 Circumstance Simile Simile Simile Simile Simile â— Causes why men delight not to speake of the word 1 Simile 2 Simile 3 Secondly How Christ did manifest himselfe to them 1 2 Simile Quest Sol. Simile Two reasons why Christ could not be sâ—ene 1 2 Thirdly Christ joyned with them Simile Simile First Faith Three things a Christian is commended for 1 2 3 Secondly their weakenesse of faith Simile Simile Three hinderances of the Disciples faith 1 2 3 Simile Simile Simile SERMON XXXIIII Simile Simile Two reasons why we are so slow to beleeve the Scripturesâ— 1 Simile 2 Simile Vse 1. Simile 2 Simile Two wayes how Christ strengthens his Disciples faith First the necessity of Christs sufferings 1 Necessitie Simile 2 Necesstie Simile Quest Sol. Simile Three reasons why of necessity wee must suffer 1 2 Simile 3 Secondly Christ informes them of the utility of his Suffering Simile Fourthly confirmation to information Three trials to know when Christ will be gone from us 1 Simile 2 3 Simile Simile Simile Simile Geneâ—◠〈◊〉 26. Simile Simile Two things wherein every Christian should pray God to bee with him 1 Simile Simile 2 Quest Sol. 1 2 The first popish argument Sol. The second popish argument Sol. 2 Vses 1 Vse 2. Simile 1 2 SERM XXXV First their disposition Simile Simile Simile Simile Two Reasons of their meeting 1 Simile 2 2 Hee appeared when the doors were shut Simile 2 2 The manner how Christ did appeare Object Sol. Quest Sol. Vse Where wee are to seeke for peace 3 He shewed them his hands and feete Simile 2 Vse The third point the effects of Christs apparitiom Christs care to
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 waâ—â—s 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
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
and the king there is not so great disproportion it is all one hand that made them they were all made of one matter of the earth and when they are turned to the earth againe there is no difference betweene them but there is no proportion betweene the sonne of God and the nature of man for the Philosophers could say There is no proportion betweene an infinite thing and a finite therefore it was a greater matter that God would take our nature upon him than a king to become the meanest creature for the good of his subjects We read 1 King 8. 27. But will God indeed dwell on the earth Behold the heaven of heavens cannot containe thee c. If Salomon did admire and wonder that God would dwell in the Temple which was all glorious as the wit of man could devise how then may we admire and wonder that God would dwell in mans fraile and weake nature when it was fallen into disgrace if he had taken our nature upon him when our first parents stood in their innocency when all the Creatures did service to them then it had not beene so great a matter But when mans nature was in disgrace had sinned against God and was bound over to the diuell it was a great abasing to the sonne of God If a man should take a noblemans colours and cloth as long as a nobleman is in favour with the king it were no disgrace to him but if a man should take his colours or cloth when hee is proclaimed to be a Traytor this were a great disgrace to him so when mans nature was in favour with God then it was not such a disgrace but for Christ to take it when it had sinned against God and when it was so deformed was a great humiliation The Use is twofold First seeing the sonne of God was contented to be humbled for us to the estate of a servant how should we be contented to be humbled and to stoope to any service and dutie to become nothing to our selves to doe him service The Apostle Phil. 4. 12. saith I have learned in all estates to be contented how to want and how to abound In all things I am instructed c. and David Psal 22. 6. I am a worme and no man c. David saw the Son of God should be abased and humbled hence he humbleth himselfe therefore seeing Christ was contented to be humbled for us wee should be humbled for him It is our sinne that we cannot abide to bee humbled or to stoope to any condition of humilitie Now if Christ was contented to be a servant for us we must be contented to be poore for his sake to stoope to any estate he appoints for us Secondly that seeing the Sonne of God was humbled for us we must be contented to be humbled one for another which our Saviour teacheth us Iohn 13. 14. If your Lord and Master wash your feet how ought you to wash one anothers feete so Philip. 2. 5. Let the same minde bee in you that was in Christ why what was that Who being in the forme of God thought it no robbery to be equall with God yet he tooke upon him the forme of a servant and was made like a man and humbled himselfe to the death of the Crosse Those that keepe sweete wines must keepe them in deepe Cellars and low vaults or else they will lose their good taste and relish so if we would keepe the good graces of God in our hearts wee must keepe them in a broken heart and humble spirit for if we be high-minded then our graces will lose their good taste and relish And therefore we must lay them in humble hearts low in our owne conceit as Christ humbled himselfe for us so we should humble our selves one for another Now in the first degree of Christs Humiliation in the taking of the nature of man upon him we observe 1. How farre forth he tooke mans nature upon him 2. The reasons why he was man 3. The speciall ends why he tooke our nature upon him 4. The manner of it First how farre he tooke mans nature upon him This is laid downe in two conclusions First that he tooke the nature of man wholly upon him not a part of mans nature but the whole nature of man both a body and a soule He tooke a body to him as Col. 1. 21 22. And you that were sometime alienated and enemies in your minde by wicked workes yet now hath he reconciled in the body of his flesh through death to present you holy and unblameable and unreproveable in his sight so 1 Pet. 2. 24. Who his owne selfe bare our sinnes in his owne body on the tree that wee being dead to sinnes should live unto righteousnesse by whose stripes wee are healed Hence wee see it is out of question hee had a body so also it is most certaine Hee had a soule as he said Matth. 26. 38. My soule is heavy unto death And in another place My soule is troubled within me so that he had the whole nature of man a body and a soule The Fathers argue well against the heretikes in those dayes If Christ had taken but one part of mans nature then hee could have redeemed but one part And therefore Irenaeus saith well Hee gave his body for our bodies and his soule for our soules and Athanasius It was unpossible that if he had taken but one part he could have redeemed us Hee had therefore a body to redeeme our bodies and a soule to redeeme our soules so that he had the whole nature of man The second conclusion is that he had not onely the whole nature of man but the infirmities of man the fraileties and weakenesse of our nature so we read that he was hungry thirsty weary c. Here wee may wonder at the kindnesse mercy and compassion of Christ that hee would not take the best only but the worst things even our weakenesses and infirmities men can bee contented to take the honour of Christ but are loth to take his shame This must teach us therefore that wee should not be contented to take the best things onely for Christ but even the worst things also for his sake Now wee must understand with a distinction how Christ tooke our infirmities first there be infirmities that be sinfull and secondly that be unblameable passions Christ tooke not the first sort of infirmities but the latter of which there be two sorts 1. Some that be common to all men 2. Some that be personall Now Christ tooke not our sinfull infirmities upon him for the sanctitie of his nature doth exclude them as water being dropped or powred on hot coales it doth drinke up the water so the sanctitie of his nature doth exclude sinne for hee could not take our sinfull infirmities as 1 Pet. 2. 22. it is said Who did not sinne neither was there guilt found in his mouth
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 â—â—nnes 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
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
Lords table there is the remembrance of the dead body of Christ therefore although Christs body doe not bleed yet when wee come there againe let our soules and consciences bleed in the consideration that our sinnes caused Christ to sweat blood Psalm 119. saith David Mine eyes gushed out with rivers of teares because men kept not thy Lawes now if David did weepe for other mens sinnes how ought we to weepe for our owne Secondly in that Christ did sweat bloud it sets forth the infinite love of God to us that hee thought nothing too deare to redeeme us with The Devill could say Iob 2. 40. Skin for skin and all that a man hath will hee give for his life but Christ was content to part with his life to sweat out his heart-bloud and his life-bloud to doe us good therefore let us not thinke much to doe any thing that he commands us Thirdly that he did not sweat thinne bloud but it was thicke bloud Physitians say that in some extremitie a man may sweat bloud but it is thinne bloud as a man being put to a fearefull death in Paris the feare and horrour of it made the man to cast forth thinne bloud All that a man suffers is for his owne sinnes but the punishment that Christ suffered was for the sinnes of all therefore as Saint Paul advises Let us cast away everything that presseth downe and the sin that hangeth so fast on c. Physitians say there bee some things which if a man take they will soake into the flesh and that they cannot be voided without sweating so sinne soakes into our flesh that it cannot be voided but Christ must sweat bloud to drive it out and yet man drinketh in sinne and iniquitie like water as Iob speaketh which may teach us that it is a hard matter to reconcile and to bring a man into favour with God there is no man able to doe it no not the holiest man that is as David speakes Psal 49. 8. None of them can by any meanes redeeme his brother nor give God a ransome for him for the redemption of their soule is precious Christ must not sweat water but bloud and thicke bloud even cloders of bloud for it as I shewed you in the morning all the bloud of the Martyrs and of the holy men are not able to free us of our sinne if it should be gathered all together in a bason but it must cost Christ his life and his bloud to reconcile and bring us into favour againe therefore we see it is not a small but a great matter to reconcile and free us from the least sinne Fourthly It ran thorow his garments Esay 63. the Prophet wonders at Christ that he returnes from the passion of his sufferings with his garments died in bloud saying Who is this that commeth from Edom with died garments from Bosrah Now as the garments of Christ were died in bloud so our consciences must be washed and dipped in his bloud or else we are not accepted of God Revel 7. 13. there is an answer made to a question one of the Elders asked Who are these which are arrayed in white long Robes Answer was made These are they which came out of great tribulation and have washed their long Robes and made them white in the bloud of the Lambe So we must wash our Robes in the bloud of Christ and then we shall be glorious and beautifull in his sight we reade Exod. 12. when they killed the Paschall lambe they tooke the bloud thereof and sprinkled it on the doore-posts that when the Angell of destruction should come and finde the same on the doore-posts he might passe ouer them So if wee can get but a few drops of the bloud of Christ into our hearts and besprinkle them the Angell of destruction will passe by us Fifthly It ran downe to the ground in a plentifull manner so that if one had come many houres after he might have found the marks and prints of his bloud that one who had come after might have said Loe here is the place where Iesus Christ my blessed Saviour and Redeemer was humbled for my sinnes where he being in an agony did sweat bloud here be the markes and prints of it All this is to give us example that as he left the markes and prints of his humility wee should also leave markes and prints of our repentance and places of our prayer that a man may say when he seeth the place againe here I did repent my sins here I prayed to God and in such a place I was humbled thus we must labour to leave markes and footings of our obedience in our houses gardens and places where we be as Acts 9. when Dorcas was dead her friends shewed the garments that she had made for the poore thus she left marks and prints behinde her so the woman in the Gospell she brought a box of Oyntment and powred it on the head of Christ therefore Christ tels her Wheresoever this Gospell is preached that shee hath done shall be spoken of for a memoriall of her A number live in the world but where is the markes and prints of their goodnesse faith repentance The Iewes said of the Centurion that he did build them a Synagogue Thus he left a print of charitie behinde him There be a number that leave markes and prints behinde them but what are they of drunkennesse prophanenesse disorder of contention in setting men together by the eares it is said of the Devill that he leaves a stinke behinde him so it may be said of his servants that they leave a stinke and a bad savour behinde them but wee must not leave such behinde us ours must be markes and prints of wisdome and grace of love patience and such like The second thing that Christ suffered from God was Desertion or a forsaking on the Crosse which was such a griefe as made him bitterly complaine all the other things hee suffered with silence and patience but this made him crie out My God my God why hast thou forsaken mee He never complained when they crucified him whipt him set a crowne of thornes on his head and nailed his hands and feet on the crosse but when he saw Gods angry countenance towards him that God was in shew departed from him becasue of our sins this made him complaine And this may teach us that above all things it is the greatest griefe to a Christian to finde that God is departed from him all other troubles a man may endure but when God hath taken away his grace this may make one bitterly to complaine So wee see Saul complaines of this to Samuel saith hee The Philistines be come upon me and God is departed from me it were nothing for to have all the world to forsake him if God did not but if God forsake a man where is his comfort Now that which Christ suffered
doe not see it Secondly though a Christian fall yet he fals not finally he shall not be forsaken for ever it is but for a little time as Esay 54. 7. For a small moment have I forsaken thee but with great compassion will I gather thee in a little wrath I hid my face from thee for a little season but with everlasting kindnesse have I had compassion on thee So in another place it is said Though heavinesse endures for a night yet joy commeth in the morning I have shewed you heretofore that it is with a Christian as with a man in a swound bring a man then to the fire rub and chafe him and put a little Aqua-vitae in his mouth if there be any life in him he will recover againe So it is with a Christian in his fals if he be brought to the meanes to the Word preached to prayer or to the use of the Sacraments if there be the life of grace in him he will recover againe so then God doth not forsake a Christian finally The Vses are First seeing God doth not forsake totally and finally wee may see what a comfortable estate it is to be a true Christian hee may have assurance that God will not forsake him for ever this is an excellent priviledge and prerogative that a Beleever hath his friends and kindred may forsake him but God will never therefore such a man may say by himselfe privately Lord I thanke thee although my friends and my kindred have forsaken mee yet thou hast not on thee I will rely and put my whole confidence in thee for thou hast promised that whilest I trust in thee thou never wilt forsake mee And this is a sweet comfort that a Christian may have a servant may be forsaken of his master as the Amalekite was 1 Sam. 30. 13. and a childe may be forsaken of his mother as Moses was Exod. 2. 3. a husband may forsake his wife one friend another but God will never forsake them that be his servants Secondly seeing God doth not forsake his finally nor totally let us labour to be one of his servants and then we have an evidence that God will not leave us not forsake us a father may forsake his childe a master his servant a land-lord may cast off his tenants but God will not forsake them that doe depend upon him if wee be his servants then wee have an evidence to shew whereby we may assure our selves when all else leave us yet God will not forsake us Thirdly seeing God will not forsake us finally and totally it is a shame for us to forsake him the childe hath greater cause not to forsake the mother than the mother hath to forsake the childe for the childe cannot live without the mother but it is like to starve and perish but the mother can live without the childe so we have greater cause not to forsake God than he hath to forsake us wee cannot live without him and he can be glorified though we were in hell Therefore seeing God hath not forsaken us it is a shame for us to forsake him The third thing is To know what the cause is that God forsakes his people To answer briefly It is for sinne Why is sinne such a great matter that it will make God forsake his creatures I answer it is sinne and nothing but sinne let a mans estate be what it will be never so rich or poore if hee doe not repent his sinnes but live in them and commit them from day to day it will cause God to forsake him therefore art thou poore or rich doe not sinne against God and live in it without repentance for it will make God to depart from thee For looke what was the cause that God did forsake his owne Sonne the same will make him forsake thee Now sin was the impelling cause that made God forsake his Son for when he found our sinne upon him by imputation he forsooke him awhile therefore consider with thy selfe if God would not spare sin but punish it upon his owne Sonne though it were but imputed to him then it is sure if he finde sinne upon thee he will forsake thee if thou repent not for it for if God spared not the Angels when they had sinned neither spared his owne Sonne when he found our sinnes imputed unto him surely he will not spare thee unlesse thou repent howsoever thou do not find it in time of health and peace yet when the day of death or the day of judgment commeth thou shalt see thy selfe forsaken of God O that the wicked would consider this that if they live in their sinnes and doe not repent God wil forsake them It was sinne that made God depart away from his Temple and from his own house as Ezek. 8. 6. saith God Sonne of man seest thou not what they doe even the great abominations that the house of Israel committeth here to cause me to depart from my Sanctuarie So we see that sinne made God to forsake his owne house and the place that he had appointed for his owne glory if wee provoke him by our sinnes he will depart from us unlesse we repent Fourthly How a Christian should cary himselfe when he finds himselfe to be forsaken of God This may we see in the famous and memorable example of Christ for looke how Christ carried himselfe when he was in shew forsaken of God so should we carry our selves when we likewise finde our selves forsaken of him Now Christ carried himselfe 1. Mournefully for he did in that bitternesse come to God 2. Patiently he did not murmure or grudge against God 3. Holily First he carrieth himselfe mournefully he did bitterly complaine to God when he saw himselfe to be forsaken Now as Christ carried himselfe mournefully when he saw himselfe to be forsaken of God so wee should mourne and bitterly complaine to â—od when we see our selves forsaken of him as 1 Sam. 7. 2. wee see the people of Israel lamented after the Arke twenty yeeres together all the while being without it so we should weepe and lament many daies together so long as we finde our selves forsaken of God Ioh. 20. when Mary had lost Christ shee seekes for him and standeth weeping by his Sepulcher saith Christ to her Woman why weepest thou to which she answered they have taken away my Lord and I know not where they have laid him I have good cause to weepe they have taken him away or I have lost him in whom I have laid up all my hope comfort and joy so a Christian man or woman may say when he findes himselfe forsaken of God I have good cause to weepe and mourne many a-day together for I have lost Christ hee is departed from me in whom all my joy and comfort was laid up Secondly Christ did carry himselfe patiently he did not murmure and grudge against God for as a learned man saith these
suffer of good but of bad men divers bee well enough contented to suffer of good men as David Psalm 141. Let the righteous smite me Lord and that shall bee good for me but for drunkards and vile persons to doe it they cannot endure it Oh say some men if they had been good men that had done it it would never have grieved us but to suffer of such bad men as they this trouble us well but we must be contented to suffer of the basest sort wee see sometimes it fals out that a noble man suffers at the hand of a baser man than himselfe to have his head taken off but he knowes that his power is directed by a greater power than his which makes him submit himselfe to suffer so many times a Christian may suffer at the hands of one baser than himselfe but hee must know that the power that he doth it by is directed by a power farre greater than his owne Now that which Christ suffered of men may bee considered in three things 1. His apprehension 2. His arraignement 3. His condemnation In the apprehension of Christ we observe foure things 1. The place where 2. The time when 3. His preparation for it 4. The meanes and manner of it First the place where Christ was apprehended the text saith In the Garden not in the city for there is a specification of the place and that is in the garden Of which there be three Reasons why Christ was apprehended in the garden First because sinne began in the garden the first Adam did begin sinne there that as a learned man saith where the wound began there the medicine might begin also Secondly because the garden was the place where Christ had prayed and meditated in and therefore he would be apprehended there teaching us all herein this most excellent instruction that it is a good thing when death or danger comes that it findes us in the place where we have repented of our sinnes and most constantly walked with God by holy meditation and prayer where we have prayed to God and humbled our selves so Dan. 6. wee see that his accusers did not onely finde him in the place but in the act of prayer this also gave comfort to Saint Paul in his trouble Act. 24. 18. that He was found in the Temple as if hee should say O Lord I thanke thee that I was not found in the place of drunkennesse of dishonesty and prophanenesse but in the Temple the place of prayer When Ioseph and Mary sought for Christ Luke 2. among their kindred they could not finde him there but they sought him in the Temple and there they found him so if any seeke for us it were good that we were found in the Temple in the place of preaching prayer and holy duties but I feare me if some were to be sought for they should not finde them in the Temple nor in the place of prayer but idle at home or a swaggering at the alehouse in places of drunkennesse and prophanenesse when Elias 1 King 19. was come into the cave there came a voyce unto him What dost thou here Elias thou art a Prophet of God this is not a fit place for thee to be in so when men are in prophane places of disorders the Spirit of God comes to them by the motions of it and saith What dost thou here thou art a Christian this is not a fit place for thee to be here therefore as Christ was found in the place of meditation and prayer when hee was apprehended so we should labour to be found when death and danger comes in the place where we have repented of our sinnes and where we have prayed in Thirdly because it was a knowne place to Iudas for Iesus resorted thither with his Disciples to shew that Christ went willingly to his death for if hee had not been willing hee would have gone to some other place more secret at other times hee shunned death but now hee was willing to dye which should teach us that so long as God would have us to live we should be contented to live and when he would have us to dye we should also be contented to dye when wee perceive the houre and the time is I have shewed you heretofore that if a merchant hath sent his servant to trade and traffique beyond the sea so long as his master will have him trade hee trades but when his master will have him pack up all and come away he doth so thus must a Christian doe so long as God will have us to trade here in this world wee should bee contented but when he will have us pack up all and returne we should be contented to doe so too Secondly The time when Christ was apprehended when his houre was come so Ioh. 19. 28. When Iesus knew all things were fulfilled of him addressed himselfe to dye So hee saith Luk. 22. 53. When I was dayly in the Temple yee tooke mee not but this is your houre hee was in danger many times and yet there was none that touched him because his houre was not yet come This is an excellent comfort to a Christian that there is no man can doe him any harme or take away his life till the very time come that God hath appointed So saith David Psal 31. My times are in thy hands as if he should say if they were in the hands of mine enemies then it might come shortly or if they might take me unawares but my time is in thy hands therefore untill our time be come there is no man can doe us any harme though they rage and take on nay all the devils in hell are not able to doe us any hurt or take away our lives till the very houre be come that God hath appointed Thirdly Christs preparation for it he did prepare and strengthen himselfe by prayer and meditation Now as he strengthened and prepared himselfe for his apprehension so wee should prepare our selves for the time of our death for if Christ which was the Sonne of God prepared himselfe much more ought wee for he was strong and full of holy courage and magnanimity wee poore and weake and besides that hee knew the time when hee should die the place where and the manner how but we are ignorant of all First we know not the time when whether in the day or night when we are yong or old whether this yeere or the next Secondly wee know not the place where whether we shall dye amongst our friends or foes whether in the fields or in the house whether on the sea or on the land Thirdly we know not the manner how whether wee shall dye sodainely or of a lingring disease of the plague or of the feaver therefore seeing we know none of these we ought to prepare our selves to repent of our sinnes to get faith patience and obedience so to further our reckoning for if Christ prepared himselfe
the light of Nature wee have the light of Gods grace it it a fearefull thing when a man shall sinne against his conscience though a man sinne of weaknesse and of infirmity yet let us take heed we sinne not against conscience for what a pitifull thing is it that a mans conscience shall say as the Lepers said O we doe not well that we doe so I doe not well to sin to sweare to prophane the Sabbaths I doe not well to nourish any sin to backbite my neighbours It is a fearefull thing to sin against conscience all other accusers one thing or other will stop them either bribes or favour or fiendship or intreatie or flattery but there is nothing that will stop the accusing of evill conscience neither bribes nor flattery nor friendship nor intreaty Revel 20. 12. conscience is compared to a booke that all things are written in when there is question about a debt come to the booke and that doth manifest the matter so there is a question whether thou hast sinned or not come to thy conscience and that will resolve thee all thy sins are written there although thou doe not see nor feele them yet at the Iudgement day when the booke shall bee opened then all shall bee manifest as if they were but new committed Secondly other accusers doe accuse us but certaine times either at Terme time or when anger is stirred but an accusing conscience will give them no peace at any time the worme of conscience wil torment a man at all times in the night and in the day when hee is in company and when he is alone Thirdly other accusers a man may flie from for if they be in one country hee may flie into another country but there is no man can flie from the accusing of an evill conscience unlesse a man flie from himselfe Augustine saith all other plagues a man may fly from from the famine from the envie of man from the pestilence he may flie but he can never from an evill conscience Man saith he get thee into thy chamber or into the secretest place that may bee and although thou shut the doore yet thou canst not shut out the accusing of an evill conscience unlesse thou shut up thy selfe If a man were in a close chamber full of small lights and there were in the same roome one great light though he should put out all the other and leave but this one yet that were sufficient to disclose and to lay open his shame so in the chamber of this world there be a number of lights if all should be put out and there be left this great light of a mans conscience this is sufficient to discover and to lay open a mans shame Thirdly The strange silence of Christ that answered nothing though Pilate did urge him and it did concerne his life therefore the more ready he should have been as one would have thought to defend himselfe for naturally men are ready to defend their lives as the Devill saith of Iob all that a man hath will hee give for his life But see Christ was silent which shewes how ready he was to lay downe his life for us and how willingly this was the reason why Christ was silent and said nothing here we may see the great love of Christ that whereas we should have lost our lives have perished in hell for ever hee was contented to lay downe his life for us Now Christ hath not laid downe his life onely that wee should lay downe our lives for him againe but that we should lay downe our sinnes he was willing to part with his life and wee are not willing to part with our sins for his sake Hester 6. when Ahashuerosh could not sleepe in the night time he cals to a servant to reade in the Chronicles and then found what Mordecai had done in preserving of his life and so makes this inquiry But what honour and dignity hath there been done to Mordecai for it So when a Christian cannot sleepe in his bed hee should be thinking how willing Christ was to lay down his life for him he should make this enquiry what honour and dignitie have I done unto Christ for it Augustine saith this is the reasoning betwixt Christ and us O man wilt thou make a change with me wilt thou forgoe thy sinnes and take my bloud take the merit of my death and I will take the punishment of thy sinnes Fourthly His protestation and confession that hee is the Sonne of God for when Pilate heard that he was afraid that God was ingaged against him and to oppose himselfe against God he was loth this it was that made him to stop and stay the reverence hee had to the name of Christ O that we Christians had this reverence to the name of God that it might stop and â—â—ay us in the course of sinne Pilate was stayed at the mention of the name of God but we heare of the name of God every day from day to day and yet it cannot stop us in the course of our sinnes we see Gen. 39. 9. that the reverent awe that Ioseph had of the name of God kept him from sinning against God so David Psal 21. 22. Because I kept the wayes of the Lord I did not wickedly against my God for all his lawes were before me and I did not cast his Commandements from me And so here Pilate an Heathen did reverence the name of God this it was that stopped him and made him stand so fast for Christ Fifthly The holy commination of Christ saith hee Hee that delivered mee to thee hath the greater sinne There is no man that can have his hand in the death of Christ but he must needs sinne This was it that made Pilate a Heathen man loth to condemne Christ be cause he should sinne against God This must teach us that when wee heare it is a sinne to sweare or lye not to doe it though it be to save a mans life Wee have heard it is a sinne to prophane the Sabbath to mispend the time wickedly and yet neverthelesse dare we goe on and doe it Surely Pilate shall rise up in judgement against us at the last day and condemne us for it We see 1 Sam. 14. 33. when Saul heard that the people had sinned in eating of blood hee laboured to stoppe and to stay them O that there were such affection in Christians to labour to stoppe others but especially themselves in the course of sin For it is Gods great mercie that any thing comes in the way to stoppe or stay us in the course of sinne whether it bee our conscience or the admonitions of our wives or any thing else The Philosophers say that the upper Heavens would set all the world together if they were not staid by the nether but whether that be true or no this is that there is such greedinesse in man to commit sinne that
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 〈◊〉 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
of Israel through the red sea and had drowned their enemies then they sung a song of thankes-giving for their deliverance Exod. 15. And so likewise Deborah and Barak Iudges 3. 1. when they had overcome Sisera sang a song of thankes-giving so also the holy people Revel 15. when they had passed through the glassy sea mingled with fire and were delivered out of trouble then they sang a song of thankes-giving to the Lord in like maner here Christ when he had conquered all our spirituall enemies death hell sinne and the devill sung this song on the crosse to the joy of the world It is finished Now is mans salvation accomplished and perfected As if he should say All this while it hath beene but a working out For this cause was I nine moneths in the wombe of the Virgin borne in a stable laid in a â—anger fasted forty dayes together prayed on the mount swet in the garden and did hang three houres together on the crosse in paines and torments but now I have finished and perfected mans salvation now it is at an end sinne is abolished death is destroyed hell is conquered the devill is subdued heaven is opened God is pacified and pleased this is that hee uttered in these words Now for the better understanding of them we are to consider three things 1. What he meant when he saith It is finished 2. The time when he saith It is finished 3. By what actions it was finished First what he meant when he saith It is finished The full meaning is not expressed in this place but it was some secret and close action that was in the minde and thought of Christ that he had an eye to the perfecting and fulfilling of Now what was that all these Scriptures shew us Luk 19. 10. The Sonne of man is come to seâ—ke and to save that which was lost Mat. 20. 28. The Sonne of man came not to be served but to serve and to give his life for the râ—nsome of many and Hebr. 9. 12. Neither by the blood of Goats and â—alves but by his owne blood entered he once into the holy place and obtained eternall salvation and redemption for us these were in the heart and minde of Christ therefore it is out of question that Christ by saying It is finished meant the finishing and perfecting of the great worke of mans Redemption which the Apostle intimates Hebr. 10. 14. With one oblation and offering hath bee consecrated for ever them that are sanctified Alluding to this very action of Christ so that by this saying of Christ It is finished is to bee understood the finishing and perfecting of mans salvation and redemption Now besides this consummation or finishing there is another consummation that is spoken of Gen. 2. Thus the heavens and the earth were finished and all the â—ost of them which finishing is of the worke of Creation but what comfort could a manhave that God hath made the heavens to cover us and the earth to beare us sea and land to feede us the sunne and moone and the starres to give us light if Christ also had not finished and perfected mans salvation and redemption on the crosse There is also another consummation and finishing which is spoken of Revel 10. 7. That the mysterie of God shall be finished as he hath declared to his servants the Prophets Now what is this mysterie of God It is the end of the world But alas what availes it us for the world to have an end if this redemption and salvation be not finished and perfected by Christ therefore all other consummation is nothing without this for what is it to finish a great building or to finish ones estate in greatnesse or to finish all his dayes in joy and delights unlesse hee have finished his salvation and applied Christ unto himselfe This is the happiest consummation that is this is the joy and content of a Christian when he lyeth on his death-bed he can say Lord I thanke thee I know my salvation is finished in Christ I have applied him unto my selfe and I finde by the merit of his death and passion my salvation to be perfected Therefore into thy hands will I commend my spirit stedfastly beleeving that at the latter resurrection I shall enjoy the blessed presence of my Lord and Saviour Iesus Christ Happie yea thrice happy is the estate of such a man that shall thus depart in the Lord. The uses to be made hereof are these following First seeing our salvation and redemption is perfected and finished in Christ as the Apostle concludes Rom. 8. 1. There is no condemnation to those that be in Christ Iesus Why because Christ hath answered the justice of God and hath beene condemned already therefore hee that is in Christ shall not be condemned As Esay 53. 5. It is said the chastisements of our peace is upon him and with his stripes we are healed and vers 6. All wee like sheepe have gone astray we have turned every one to his owne way and the Lord hath laid upon him the iniquitie of us all Wee see Iohn 18. when the souldiers came to take Christ saith he If yee seeke for me let these goe let me suffer and let these goe free So Christ doth interpose himselfe to the Iustice of God and saith Father let my people goe free let me suffer that which they should suffer and beare that which they should beare Thus we see our salvation is made sure in the holy Person of Christ and there is no condemnation belongs to them who are in him therefore let us labor to be in Christ that wee may say with the Apostle The life which I live now in the flesh I live by the faith of the Sonne of God c. and then there is no condemnation belongs to us but life and salvation is sure because all is finished in the holy person of Christ Secondly seeing our salvation is perfected and finished in Christ all our care must be to apply and to lay hold on Christ for though hee hath purchased salvation for us yet if wee doe not apply him and lay hold on him we are never the better for it If a man should stand in the cold starke naked and one come by and see him who should show compassion to him and get clothes and put it to make for him how would this man carry his eye all the while to the workeman and when hee saw it all was finished would lay hold of it with both his hands and put it on his backe to cover his nakednesse so we ought to carrâ—e our eyes on Christ seeing salvation is wrought in the midst of us as the Psalmist saith therefore we ought to put forth both our hands and to lay hold on this salvation finished and perfected by Christ It is a strange corruption that many know it and heare of it that it is finished but they so attend their pleasures profits and
and intentions therefore that Christs death might bee the more acceptable to God he died voluntarily and willingly which must teach us that if we would have our actions gratefull and acceptable to God we must do them willingly and voluntarily and if we would have our deaths acceptable to him wee must bee willing to dye when God would have us and to live when God would have us to live therefore it is a pittifull thing to see how men hang on the world when God would have them to die It is said Psal 116. 5. Pretious in the sight of the Lord is the death of all his Saints therefore when we die willingly it is pretious in the sight of God when one is not only contented to part with his pleasure goods lands wife children but also is contented that his soule and his body should part therefore if we would dye well we must dye voluntarily and willingly in obedience to God As two subjects beyond sea the king sends for them home the one he meaneth shal attend upon him upon whom he will bestow some honor and the other he will keepe in perpetuall imprisonment both these come home but there is great difference in their comming for the one commeth home joyfully but the other sorrowfully and heavily and would shift the matter if he could so the wicked and the godly live both in this world when the Lord sends for them they come both but there is a great difference in their comming for the one when he dyes hee dies with comfort because he knowes that God will bestow a crowne of life on him hee shall be in heaven and happinesse for ever but the other though hee come yet it is unwillingly if he could shift the matter he would because hee knoweth hee shall goe to a place of torment therefore if wee would dye well we must be carefull to live well The fourth thing was the manifestation of his death set forth unto us by two evidences which with your pâ—tience I will now handle because all hope of salvation hangeth on the death of Christ First that when the souldiers had taken the legges of the theefe and broken them they came to breake Christs but did not because he was dead before they came Secondly that a mad fellow one of the souldiers standing by did thrust a speare through the side of Christ forthwith there came forth blood and water so that if there had been left any little life in him they had done enough to have taken it away For it is a rule in Physicke that if a man be pricked in the heart with the least pricke of a pin it is present death Therefore it was a plaine evidence to the world that Christ was truely and really dead But Why did they not breake Christs legs as they did the theeves I answer for two reasons First to fulfill a Scripture that saith that a bâ—â—e of him shall not be broken Psal 34. 20 to shew that he was the true pascall Lambe First the Pascall Lambe was male without blemish to shew that Iesus Christ he that should redeeme us should bee without any spot of sinneâ— Secondly as they did keepe the blood of the Lambe in a Bason and did sprinkle it on their doore posts that so the Angell of destruction might passe over their houses So we should get the blood of Christ and sprinkle our consciences with that that so the Angell of destruction might passe over us Thirdly the Iewes when they did eate the Lambe put away Leaven from them and this must teach us to put all maliciousnesse from us Fourthly they did eate the Lambe with sowre hearbes to teach us that Christ will never bee truly sweete to us unlesse wee eate him with griefe and sorrow for our sinnes Lastly they did eate the Lambe with their staves in their hands their loynes girded their shoes on their feete they did eate it in haste readie to take their journey so we must eate of Christ also that we may take our journey to Heaven and therefore must take our dinner and Supper often in this kinde feeding on him by faith Secondly to teach us that the wicked Iewes could not doe any thing to Christ but by Gods appointment They tooke Christ and did crucifie him but they could not breake a bone of him and this is a comfort to a Christian that howsoever the wicked rage and take on yet they cannot breake a bone without Gods appointment they cannot do the least thing that may be to him SERMON XXVII MATTHEVV 27. 50 51 52 53. Jesus when hee had cried againe with a loud voyce yeelded up the Ghost And behold the veile of the Temple was rent in twaine from the top to the bottome and the Earth did quake and the Rockes rent And the graves were opened and many bodies of Saints which slept arose And came out of the graves after his resurrection and went into the holy Citie and appeared unto many BEcause all the hope of salvation dependeth on the death of Christ as being the price to satisfie the justice of God for mans sinne It pleased God therefore to shew two evidences to the World that Hee was really and truly dead First that the Souldiers did not breake the leggs of Christ as they did of the Theeves because they found him dead before they came for if hee had not beene dead then as they did breake the legges of the theeves so they would have broken the legs of Christ but in that they did not it was a plaine Evidence that Christ was truely dead so that his greatest enemies gave an evidence to the World that he was truly and really dead The second was that a barbarous Souldier finding Christ dead takes a Speare and thrusts into his side neere his heart so that if there had beene but a little life left this had beene enough to have bereft it for all know that a wound at the heart is deadly if it bee but with a pricke of a pin for the blood and water comming forth of the side of Christ did shew that the Pericardium was wounded and his heart pierced Some of the schoolmen cannot tell from whence this blood and water should come as being ignorant of Anatomie others take it to bee a miraculous thing as Thomas Aquinas for he saith in other dead bodies it is not cleare blood that commeth from them but their blood is congealed and cleare water doth not run from other dead bodies but it is mixt with blood and therefore miracles did not cease in the dead body of Christ But wee neede not doubt but it is a naturall thing that blood and water did come from the side of Christ onely the manner was miraculous in it There was something that was naturall and there was something that was miraculous That which was Naturall was that blood and water that came out of the side of Christ
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
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
looke for as they have trouble so they shall have deliverance out of it as Paul saith 2 Tim. 2. 12. If wee suffer with Christ wee shall also raigne with him of these things saith the Apostle put them in remembrance as they bee humbled here so they shall bee exalted in time to come all the people of God must sustaine themselves with this as Iob 14. where he saith All the daies of my appointed time will I waite till my change come their shame shall be turned into glory and their paines into ease their trouble into joy so also saith David Psal 123. as the eyes of a servant waite on his master and the eyes of a maide attend on her mistresse so we will waite on thee till thou have mercy on us therefore it is plaine as there is a time of trouble so there will be a time of mercy as Christ had these two times so all the people of God shall have these two times Now there be foure degrees of his exaltation 1. His resurrection from the dead 2. His ascension 3. His sitting at the right hand of God 4. His comming to judgement Now of the resurrection of Christ there bee divers things to bee considered 1. Why it was needefull Christ should rise 2. When he rose againe 3. The manner of his rising againe 4. In what estate he did rise againe 5. The manifestation of his rising 6. The fruite and benefit we attaine thereby First The reason why it was needfull Christ should rise for as there were reasons why he should suffer so there are also reasons why he should rise againe First To assure us that all our sinnes are pardoned purged and expiated in the death of Christ for if there had beene but one sinne of so many thousands committed unexpiated and unreconciled the guilt of that one sin would have held Christ under for ever for Paul saith the wages of sinne is death therefore seeing Christ did rise againe it is a plaine evidence that there is not one sinne but is done away and reconciled and yee many a man doth not thinke of this but lyeth in a number of sinnes whereas we see that one sin had been sufficient to have held Christ under death for ever therefore saith Paul Rom. 8. 33. who shall lay any thing to the charge of Gods elect It is God that justifieth who shall condemne and againe in chap. 4. ult he saith Christ was delivered for our sinnes and raised againe for our justification for as Christ was justified before God so is every true Christian by the meanes of Christ Wee see in experience that a man being cast into prison for another mans debt having chaines cast on his hands and fetters on his feet if the party see a little while after the chaines taken off his hands and his fetters knocked off from his feet himselfe to have liberty to walke abroad he may surely thinke that his debt is discharged this is the case betweene Christ and us we were indebted to God Christ is become our surety he is taken and cast into the grave and the chaines of death are cast on him therefore when a little while after Christ comes out of the grave and casts off the chaines of death and walkes at liberty againe we may thinke mans debt is answered we reconciled God pacified and pleased and we shall not answere for it before the tribunall of God for if there had beene but one sinne unexpiated that one sinne would have kept Christ under therefore in that Christ rose it is an evidence that our sinnes are pardoned and expiated Secondly Christ rose to applie salvation for he did purchase and worke mans salvation by his death and rose againe to apply it for though salvation and redemption was wrought by his death and purchased for us yet unlesse he had rose againe to apply it we could have had no benefit by it for all that we might have perished as Ioh. 7. 39. it is said The Spirit was not yet given because Iesus was not yet glorified there were many goodly promises made unto the Church and gifts given but they had them not till such time as Christ was risen to apply them Augustine saith that he made excellent promises to the Church but there was not a hand of power to bestow them till Christ was risen and therefore it was needfull that Christ should rise as Physitians and Surgeons temper a great many of plaisters and then send their servants our to apply them so Christ hath tempered many plaisters with his blood to heale the conscience that is sicke of sin and he sends out his faithfull ministers to apply them we see many times a father doth purchase goodly lands and livings which the childe never enjoyes but Christ hee hath not purchased life and salvation for us but hee lives againe to put us in possession of it therefore it was needfull that Christ should rise againe to apply salvation to us Thirdly That hee might bee an undoubted evidence to us that we shall rise againe Augustine saith that which went before in the head shall follow in the members for as Christ did rise out of the grave so he shall raise all his members Now hee will raise them two waies first out of the grave secondly out of trouble whiles they live here First Christ will raise his members out of the grave for as hee himselfe rose out of the grave so hee will raise them out of it by the same vertue and power howsoever they may dye as others doe and turne to dust yet one day they shall rise againe out of their graves so saith Paul 1 Thes. 4. 16. the dead in Christ shall rise and vers 17. he shewes that they which are a live at the comming of Christ shall not prevent them which are dead which is plainely manifested 1 Cor. 15. 22. that as in Adam all died even so in Christ shall all be made alive Now every man seeth how we dye by Adam but the faith of a Christian must goe further and see how he shall live by Christ this must be the onely stay of a Christian that howsoever hee shall dye and bee turned into dust yet one day hee shall rise againe by the power of Christ therefore howsoever we may be humbled heere have much trouble and affliction and in the end dye and turne to dust yet let us comfort our selves with this that one day wee shall rise againe by the power of Christ to possesse eternall happinesse thus Iob did sustaine himselfe when he was forsaken of his friends when hee was a stranger to his maides his wife not regarding him hee saies joyfully to himselfe in the nineteeth Chapter I know my Redeemer liveth and hee shall stand at the latter day on the earth and though after my skinne wormes destroy this body yet shall I see God in my flesh in like manner a Christian ought to sustaine himselfe that
they should so when thou shalt see Christ rise in great power and shalt see great glory put upon him if thou hast not kept him under three dayes together only but many dayes how wilt thou quake and tremble seeing thou hast not better attended nor regarded him Thirdly An Angell came and ministred unto him which did roule away the stone terrifie the souldiers comfort the women here we may see the wicked they roule a stone upon Christ to keepe him downe but the Angels take it away they minister unto Christ which may be a comfort to Christians that as the Angels ministred unto Christ so they shall doe service to them they shall take away the stone dig away the earth and moulds to pull them out of their graves that they may come joyfully forth and be made partakers of everlasting life as Matth. 25. Christ saith that he will send forth his Angels to gather together his Elect from the foure corners of the earth to digge them out of the earth to pull them out of their graves that they may stand comfortably before God at the last day And there is a further comfort we shall have by the Angels for they shall not onely helpe us out of the graves but they shall also helpe us out of trouble as we see when Peter was in prison Acts. 12. it is said And the Angell of God brought him out and set him in safetie so also Daniel being cast into the Lions den the Lord sent his Angell to stoppe their mouthes in like manner when Sodome was destroyed the Lord sent an Angell to bring Lot forth and his wife who tooke Lot by the one hand and his wife by the other and brought them out of the citie so the Angels doe not onely helpe us out of our graves but doe also helpe us out of troubles The second speciall thing in the manner of Christs resurrection was That when he rose he left all the sinnes of mortalitie and death he stripped himselfe of all the grave-clothes and left them behinde him and Saint Iohn saith Ioh. 20. 7. that when the women came to the Sepulchre all the grave-clothes were foulded up and laid in a place whereof there bee two Reasons First that it might be an evidence to the Iewes to convince them for they had given mony to the souldiers to say his Disciples came by night and stole him away Now it is like that if they had stollen away his bodie much more they would have taken away the fine linnen sheets hee was wrapped in and again if they had stollen away the body of Christ they would not have laid up the linnen handsomely they durst not have tarried to doe it for in a feare men doe not things handsomely but ill favouredly therefore this is an evidence to convince the Iewes that the body of Christ was not stollen away Secondly to teach us that when we rise to the life of grace that we should leave all the sins of mortality and death behinde us all the grave-clothes that is all our vile sinnes and old corruptions that we have long lived in There be many that creepe out of the grave as it were get out of ignorance but because they be not wise to shake off the sins and corruptions they have lived in have drawne them to themselves and have not left behinde them the signes and markes of mortalitie and death therefore are not yet conformable to the rising of Christ It is the Apostle Pauls exhortation Put off the old man and put on the new ye that would rise with Christ leave your old sinnes and your corruptions there be many that rise to the profession of the Gospell who still keepe on the grave-clothes they will sweare lye make no conscience of their wayes and deale deceitfully such are not stripped of their grave-clothes but Christ when he rose he left all the grave-clothes behinde him so if we will be conformable to him we must leave all as he did behinde us Thirdly The Company Christ rose with hee rose not alone but a great many did attend him as wee may reade Matth. 27. 52. though Christ died alone yet he did not rise alone but he rose with a multitude to accompany him to teach us that his resurrection appertaines to us one day all wee shall rise by the same power that these did at his first resurrection therefore all the people of God must labour to establish their hearts in this that one day they shall rise out of their graves by the power of Christ for Christ did not rise alone but with a great company As in a shipwracke one swims out and labours to draw all his fellowes out with him so Christ rising out of the grave did draw all his members out with him We see in nature if the head be above water so long the body cannot be drowned so seeing our body is risen and our head is above wee shall not sinke or lye still but shall be raised up againe It is an undeniable truth that others have risen out of their graves but there was great difference in their rising and Christs The dead man when hee touched Elias bones Lazarus when hee had beene three or foure dayes in the grave the widdow of Naim's sonne when hee was in the coffin and Eutichus when he fell out of a window when these rose never a cloud did stir about them and they rose alone by Christs power as also to die againe but Christ did rise with a number and multitude with him by his owne power and that never to die againe which doth shew there is a great difference in their rising he rose with a great many to shew his rising pertaines to a great many for hee rose not as a private but as a publike person for the good of many and to shew there is a communicative power in his rising from the dead SERMON XXXI MATTH 27. 52 53. And the graves were opened and many bodies of Saints that slept arose And came out of the graves after his resurrection and went into the Holy Citie and appeared unto many IN the manner of Christs rising we may observe that although Christ died alone hee did not rise alone but had a multitude to rise with him which was to shew that Christ did not rise as a private man or person but representing the persons of all the Church for as Christ rose so we shall rise hee rose not alone but with a number of Saints communicating life and glory to them therefore howsoever the Saints die as others yet they shall rise againe All the people of God must be perswaded of this that there is a power in Christ to draw and to pull them out of the grave for as even now I shewed in a shipwracke if one swims out to the land hee doth his best to draw all his fellowes to the shore so Christ escaping out of the dens of
therefore Christ did first appeare to her I will shew you six particulars wherein Mary did shew her love to Christ First that she continued seeking when others Peter and Iohn gave over Secondly in that she wept and mourned for the losse of Christ when others went away without mourning and weeping We see in nature if one comes to a birds-nest and take away her young ones the bird will flie about the nest take on and in some sort bewaile the losse of her young but the Devill may come and catch away the graces of Christ repentance faith patience the comfortable feeling of Gods favour with the hope of heaven and yet thou never weepest for the losse of these therefore it is a good thing when a man hath lost these graces if he can bewaile them It is said of Ioseph and Mary when they had lost Christ they sought him with heavie hearts even so when a man hath lost the comfortable feeling of Gods favour and the graces of Christ he seekes for them and doth weepe in regard of the losse of them this is a true note of true love to Christ Thirdly in that shee bowed downe into the Sepulchre and looked here and there if by any meanes shee could finde Christ Of these wee have spoken alreadie now to proceed Fourthly Her true love to Christ is seene by the continuance of her complaint For notwithstanding she had seene the comfortable sight of Angels the one sitting at the head the other at the feet of the Sepulchre shewing that they were not onely ready to attend the head but also to minister to the meanest of the members of Christ who gave her comfortable speeches asking why shee wept as if they should say to her Indeed if Christ should lye still trampled and trodden under-foot of death if thy sinnes were yet upon him and held him under there might be cause for it but Christ hath risen from the dead and hath vanquished and overcome Death Hell and the Devill and therefore thou hast no cause to weepe yet for all this sight she had seene and for all those good speeches the Angels could not give her comfort till she had the thing shee sought for So if a man have true love to Christ it is not all the Angels can give him comfort till he finde Christ and feele the comfortable assurance of the pardon of his sins and the hope of Gods favour nothing will make him glad till then as Mary complaines to the Angels and sayes They have taken away my Lord and I know not where they have laid him in whom I have laid up all my joy and comfort all my hope and all my delight so a Christian may complaine and say My sinnes have taken away Christ from me they have taken away the comfortable feeling of Gods favour the hope of heaven We marvell that the good speeches that Preachers and good Christians give to a man in distresse doe not comfort him but it is no marvell for the Angels cannot doe it till a man be possessed with Christ therefore no marvell that good Preachers and good Christians cannot give them comfort it is a pitifull thing that a number when they have lost Christ every little matter will comfort them they need not have Angels sent from heaven for a few angels of gold will doe it Fifthly The divulgation of her complaint shee complaines to the Angels and she complaines to Christ thinking he had beene the Gardener she was not ashamed that hee should know that the cause of her heavinesse sorrow and weeping was for Christ this is a certaine note of true love to Christ when we are not ashamed to let the world know or see that the cause of our sorrow and heavinesse is because wee have lost Christ by our sins and the comfortable feeling of Gods favor So in the Canticles when the Church had lost Christ she runs thorow the streets and lanes to see whether she could finde him she was not ashamed to let the world know that the matter of her griefe and sorrow was because she had lost Christ so afterwards she layes out for Christ If yee meet my love tell him that I am sicke of love shee was not ashamed to let the world know that she was sicke of love so when it is thus with a man that hee is not ashamed to let the world know and see that the matter of his sorrow and griege is because he hath lost the comfortable feeling of the pardon of his sins and of Gods favour this is a note of true love to Christ Hebr. 2. 11. it is said that he was not ashamed to call them brethren therefore if he be not ashamed of us let us never be ashamed of him Indeed there is good cause why he should bee ashamed of us there is such a deale of corruption and sin in us therefore he might be ashamed of us especially when hee shall stand before God in judgement Now if Christ bee not ashamed of us let us never be ashamed of him for if we be ashamed of him before men he will be ashamed of us before God and all the holy Angels The sixth note of true love which she bare to Christ was the strange proffer she made to Christ Tell mee saith she where thou hast laid him and I will take him away if he be never so deepe if it be never so far I am contented to take any paines to have him this is a strange proffer which she makes beyond her power and abilitie her weake armes were not able to carry Christ but herein she shewes her true love to him so when a man is contented to take any paines or labour to goe thorow it be it never so farre if he can finde Christ is contented this is a note of true love to Christ for Luke 7. 37. our Saviour saith that where the dead bodies be thither the Eagles will resort As the Eagles when they sent a dead body they will flie many a mile to it so we should like the Eagles get a sent of the dead body of Christ and be contented to goe many miles take any paines and labour that we might have Christ Ioh. 21. when the Disciples were a fishing Christ came and appeared to them upon which discovery Peter launches into the water the ship could not hold him but he leapes into the sea to come to Christ so when we know that Christ is to be found in the use of good meanes in the preaching of the Word nothing should keepe us from thence Mary was content beyond her strength and ability to seeke Christ so we should shew our love to him above our strength and abilitie as 2 Cor. 8. it is said of the Macedonians that to their power and beyond their power they were willing And as he sayes Psa 119. Thou hast commanded me to keep thy Precepts diligently O that my heart were
power of Christ and had tasted of his sweet graces and of the excellencie that was in him so if men had tasted of the sweete things that are in Christ they would long after him therefore Christ sayes to the woman of Samaria Iohn 4. If thou knewest the gift of God and who it is that saith unto thee Give me drinke thou wouldest have asked of him and hee would have given thee living water This was the reason why the two Disciples constrained Christ to tarrie with them because they had felt of the goodnesse and of the excellency that was in him Secondly it is said the doors were shut for feare of the Iewes this is a strange thing that they shut the Doore for feare of the Iewes they were bold to confesse the name of of Christ before all men and now they are afraid of the Iewes and no marvell for they had killed and crucified him and therefore they would make no scruple to kill them which may teach us two things First that we should bee carefull to avoid all needlesse dangers as Matth. 16. Our Saviour saith If any man will follow mee let him deny himselfe take up his crosse and follow mee If it bee a crosse that God layes upon us we must take it up with both hands but wee must take heed of making crosses to our selves We read Luke 22. That Christ prayes that this cup might passe away so we must pray that this trouble and affliction may passe away but if it be the will of God that it shall abide with us then we must willingly yeeld to it Indeede the crosse is needfull when God layes it upon us but we must take heed how we bring needlesse crosses upon our selves If a Physitian should give us ranke poyson hee would so temper and qualifie it as that it should doe us good but if wee take it our selves it may poyson us So God this same skilfull Physitian if he lay the crosse and trouble upon us it will turne to our good but if we take it our selves it may trouble and hurt us therefore it is good to avoyde all needlesse dangers or crosses The second thing that it doth teach us is that Every man must measure his owne actions by his strength the more strength a man hath the more courage and the lesse strength the lesse courage so it was with the Disciples the more strength the more courage they had in the cause of Christ and the lesse strength the lesse courage here is the question answered by that which hath beene spoken of before whether it be lawfull to flie in the time of persecution If one hath strength and courage to stand then hee were best to abide it but if he have not strength then he were better to fly as Marke 15. There was a yong man that did follow Christ in a linnen garment whom they caught hold on and hee left the linnen cloth and fled from them naked But did he well to flie from Christ I answere he did well to flie for he had not strength to resist nor meanes to prevaile The second thing is The manner how hee did appeare and that was when the Doores were shut Hence wee learne no Doores can keepe out Christ when Paul was in prison and the Doores shut he came to Paul so that all the Doores could not keepe out Christ There bee diverse opinions how this could be some be of the minde that the Doores gave way to Christ and did open as the iron gates opend when the Angell did fetch Peter out of prison as S. Ierome saith that the Creature gave place to the Creator A schooleman saith that the Doore did open so softly and shut again as that they did not perceive it others think that he did so attenuate his body and make it so subtile as that it could passe through the Doore or any little chinke or Crevise as the Sun passeth through the glasse window Others againe thinke there is such power in a glorified body as that it is able to passe through any solid body as a man may passe through water or the Aire Therefore Christs body rising a glorified body was able to passe through the Doore so our bodies glorified if they were in an Iron or Steele Chest in a Marble stone or Tombe it could not hold them a glorified body is able to passe through them Hence the Papists would prove their transubstantiation that seeing he could make his body passe through the Doore he could make it passe into the bread and wine To this I answer there is great difference between them for although he passed through the Door yet he was in the same proportion figure dimension that he had before but in the Sacrament there are not the same proportions nor the same figures nor the same dimension so there is a great difference between them Thirdly the Effect of this appearing when Christ came amongst them hee said Peace bee unto you this is a strange speech of Christ to say to them peace bee unto you seeing some of them had betrayed him some denied him and all had fled away from him yet hee sayes Peace be unto you as if they had not offended him the cause was they had repented of their sinnes condemned and judged themselves therefore Christ brings peace unto them So though we sinne against God and offend him yet if wee weepe for our sinnes repent of them and condemne and judge our selves hee will bring peace unto us Here wee may see what Christ brought out of the grave with him to his Disciples even as when a father is absent from his childe hee comes home comfortably so Christ being absent from his Disciples brings out of the dens of death and out of the Grave peace with God with the holy Angels with all the Creatures and peace of their owne conscience with him Therefore if any man shall demand and say Christ indeede was crucified and he died and was laid into the Grave but what good have wee by these things To this I answere that he hath brought the greatest good with him that may be for he hath brought peace with God with the holy Angels with all the Creatures and peace with our Consciences this is a great comfort to a Christian for though hee bee not a great man in the world nor one of the brave gallants yet he is a happy man because Christ hath brought a peace with him unto him Further this may teach us where we are to seeke our peace no where but in the death of Christ therefore if thou wouldest have peace with God and in thy owne conscience seeke it in the death of Christ there thou mayest have it if thou hast peace which doth not arise from hence it cannot bee true peace nor the peace of conscience till thou canst see by the eye of faith Christ dying upon the crosse bleeding in the Garden
flung into the Grave for thy sinnes so it is Christ that brings us peace so the Apostle speakes Ephes. 2. 17. Hee came and preached peace to you which were afarre off and to them that were neere So Esay 26. 12. Lord unto us thou wilt ordaine peace for thou hast wrought all our workes for us Therefore every man that would have peace Must looke to have it in the death of Christ Here wee see what the maine benefit is Christ brought from the Grave with him peace yet it is restrained and with a limitation to you that is To those that have repented of their sinnes and long for Christ So then let every one looke to himselfe if hee have repented his sinnes and longed for Christ then Christ brings him peace but if he be impenitent and doe not long for Christ then there is no peace for him Therefore when thou dost consider Christ is come from the Grave and from the Crosse laden with a number of blessings thinke unlesse thou hast repented thee of thy sinnes thou shalt have no part in him There bee a number of men desire to have peace in the World but if they have not repented and doe not long for Christ he brings them no peace nor comfort Thirdly it is said Hee shewed them his hands and his feete which was for further confirmation of their faith for they had a number of phantasies and thoughts in their mindes they thought hee was a Spirit and therefore Christ bids them feele and handle him for a Spirit hath not flesh and blood as ye see me have therefore to take away these fantasies and these thoughts Christ did shew him his hands here we are to take notice of a corruption of ours that if wee goe about any good thing wee shall have a hundered thoughts to hinder us come into our minds as Zech. 3. 1. we may see when Iosua was offering of sacrifices Sathan stood at his right hand to resist him So when a Christian is going about any good thing he shall bee sure to have one thing or other to hinder it Secondly he shewed them he hands and feete To teach them hee did not rise with another body but with the same body that was crucified and killed which may serve for a further confirmation of our faith in the resurrection that we shall not rise with other bodies but with the same bodies Origen saith that it is not the same body we lay downe that shall rise againe but another but Saint Ierome confutes him and sayes the same bodies wee carrie about us and the same bodies we have sinned against God with the same wee shall rise with to receive judgement and Iob 19. saith hee I know that my Redeemer liveth and that hee shall stand the last upon Earth and though after my skinne wormes destroy this body yet shall I see God with my flesh c. And therefore the same bodies wee lay downe the same shall rise againe The Vse is that seeing the same bodies shall rise againe that wee carry about us therefore how carefull ought wee to bee to keepe them pure for the same tongues wee have spoken filthie words with the same bodies we have defiled through unchastity and the same hands we have stollen with the same eyes wee have looked after vanity with the same feete that have carried us to disordered places with the selfesame shall wee stand before God And therefore how carefull should we be to keepe our bodies pure Thirdly The effect and fruite it is said The Disciples were glad when they had seene Christ after a great deale of labour and a great deale of paines so if wee can see Christ after a great deale of paines and labour by the eye of faith we should thinke our labour well bestowed for a man may see Christ with the eye of his body and yet perish but if wee see him by the eye of faith wee shall bee saved Therefore as the Disciples said wee have seene the Lord we have seene Christ though we had lost him so wee may thanke God though wee have lost Christ by our sinnes yet that wee have seene him againe and that although God send the crosse and affliction to us yet we are glad that we have seene Christ whom if we can see heere in this World by the eye of faith wee shall see one day in the kingdome of glory therefore happy is that man or woman that can see Christ Thus we have heard what riches and treasure Christ brought to the Church that hee came not empty from the crosse nor from the grave but laden with a number of rich graces for the good of the Church as Peace of conscience pardon of sinnes justification sanctification all these graces Christ brought with him Now in the next place we are to consider the care that Christ hath to communicate his graces to the Church and to apply them for though he have a number of rich graces in himselfe what were wee the better for it unlesse there were meanes to convey it to us therefore as the woman said to Christ Ioh. 4. The well is deepe and wee have nothing to draw withall so Christ is like a deepe well we cannot come by his graces unlesse we have meanes therefore also it is the care of Christ to appoint meanes to convey them unto us put us in possession of them as a man finding a spring in his ground will get pipes to convey it to his house so Christ is a fountaine of grace and it is his care how to convey it to us Now the ministery of the word is the means this is the hand of Christ to convey all his graces these be the pipes whereby we receive all the excellency that is in him all the benefits that he hath purchased he hath bound thē in a bundle together and laid them down that they may be conveyed to us this way as 2 Cor. 4. 7. the Apostle Paul saith We have this rich treasure in earthen vessels that the excellency of power may be of God and 2 Corinth 5. 18. saith he And hath given unto us the ministery of Reconciliation so the Gospell is the meanes by the which Christ doth apply unto us all his rich graces wee see Gen. 42. 17. Ioseph filled his brethrens sacks with corne which they carried into the land of Canaan to preserve them alive till they came into Egypt so the true Ioseph Iesus Christ hath put these spirituall treasures into a sacke and hath sent his servants to dispence them and give them to his brethren to nourish and to comfort them till the good time they come home unto him this is the first care that Christ hath when hee came from the grave Hee sends out his Disciples Here observe foure things 1 He Armes them before he sends them 2 The Commission as my Father sent me so send I you 3 The Ability that he
as deepe in infidelity as hee but they being met together when Christ came were cured of it and it is very likely if Thomas had beene there hee would have beene also therefore wee may see what a losse he had by being absent from holy meetings Now when the Disciples met Thomas they told him that they had seene the Lord they had seene him that had triumphed over death and the grave and you have not so Christians may say when they have beene at holy meetings wee have seene Christ in the face of the Gospell we have had motions of faith and of repentance wee have beene brought to the sight of our sinnes and you have not therefore little doe men know what a losse they have by being absent from holy meetings though it bee but once for Luk. 8. 9. the Word is compared to seede and why because although the land be good yet it is hardened and beareth nothing till it be plowed and sowne so the increase comes of the seede if a man should steale but a pecke of seede from one he doth him more hurt than if he should steale a bushell of corne out of his barne because hee steales away his increase so our hearts being barren till the Word of God be sowne in them when the devill steales away but a little of this seede of the Word hee doth us more hurt than the world can doe otherwise and that by keeping us away From these holy meetings because hee steales away out increase of grace Wee read Act. 10. 6. That the Angell saith to Cornelius send for Peter and he shall speake words unto thee whereby thou shall be saved and all thine house so a man may chance to bee absent at that time when hee might heare words that hee might bee saved by for who knowes whether that time might not bee the time of his conversion and the time of his repentance and therefore little doth a man know what hee may lose by being absent but one time from holy meetings Thomas was away but once when Christ came and wee see how grievously hee fell in infidelity and this was the first reason why he remained an unbeleever Secondly Thomas prescribed a law of beleeving to himselfe and put on a condition upon Christ Except I see in his hands the print of the nailes and put my finger into the print of the nailes and thrust my hand into his side I will 〈◊〉 beleeve so this law that Thomas made unto himselfe was another reason why hee remained in unbeleefe and yet there was matter enough to make him beleeve though he had not seene him for Christ told him before that he should rise the third day and he had seene Christ raise Lazaâ—â— out of the grave a little before besides the Disciples told him that Christ was risen and hee had the Testimonies both of the Angels and women notwithstanding all which Thomas makes this Law to himselfe which may teach us that wee must take â—eed how wee prescribe a law unto our selves that we will not beleeve nor repent except God doe so and so for us Iob. 4. 48. our Saviour saith unto a certaine Ruler Yee will not beleeve unlesse ye see signes and wonders so Matth. 27. 42. the Iewes say to Christ Let him come downe from the crosse and wee will beleeve him and 2 King 5. 11. it is said of Naaman But Naaman was wroth and went may and said Behold I thought with my selfe he will surely come out and stand and call on the name of the Lord his God and put his hands on the place and heale the Leyer and if his servant had not beene wiser than himselfe he had gone away a Leper as he came therefore every man must take heede how hee prescribes a law of beleeving unto himselfe But what law was this that Thomas made I answere a strange unjust and unequall law for saith he Except I see in his hands the print of nailes and put my finger into the print of the nailes and thrust my hand into his side I will not beleeve Now there is nothing more contrary to true faith than this because as Saint Paul saith Heb. 11. 1. Faith is the substance of things hoped for and the evidence of things not seene in naturall things we have first experience and after wee beleeve as feeling fire to be hot when we have experience of it then wee beleeve it to be hot and feeling water to bee cold we beleeve it to be cold so experience goeth before and faith followes after but in divinity faith goeth before and experience followes after for wee must beleeve though wee have no experience so then this law that Thomas makes is contrary to true faith I dare say wee are all ready to condemne Thomas but there be a number of us whose cases be like this they will beleeve no longer than they see with their eyes and feele with their hand the goodnesse of the Lord to them and when sense and feeling failes them then their faith failes them so Iudg. 6. 13. the Angell saith to Gideon God be with thee thou valiant man saith he O my Lord if the Lord be with us why then is all this come upon us because hee could not see Gods goodnesse and feele it with his fingers therefore he did not beleeve but we must take heed we doe not tye our faith to the sense sight or feeling but to relye upon God and to beleeve in him against sense and reason and to shut up our eyes and rest in the bare promises of God as that holy man Iob 13. 15. saith Though thou kill me yet will I trust in thee hee relied upon God against sense and reason so Christ when he did hang on the crosse he rested himselfe by faith on his fathers good will and therefore cries out My God my God why hast thou forsaken me so also David Psal 73. 26. My flesh faileth and mine heart also but God is the strength of mine heart and my portion for ever therefore Thomas's law is unjust unequall and contrary to faith The second thing is the Time when Christ appeared eight daies after so long Thomas lay in his sinnes and longer would have lyen if Christ had not come here wee are to take notice of our corruption how prone we are to fall into any sinne and how difficult and hard a matter it is to recover againe for being once plunged in of our selves wee have no minde to recover or to come out of our sinnes till Christ bring us backe againe an example hereof wee have in David who after hee had committed the great sinnes of adultery and murther lay in sinne a whole yeare and longer would have lyen in it if the Prophet Nathan had not come and told him of his sinne So the people of Israel Amos 4. 11. when the Lord brought a number of judgements upon them Yet have yee not returned unto me saith the
while So we dwelling in Cottages of clay in this World if one should aske us when we looke up to Heaven whose house is this and be answered by any of Gods people it is mine I thanke God Iesus Christ hath purchased it not with gold and silver but with his most pretious blood and one day I shall have it would not every man thinke this mans case to bee good and hee a blessed man This is the first reason why Christ is ascended into Heaven Now if Christ bee ascended to Heaven to prepare Heaven for us then every man must prepare himselfe and make him ready to receive Heaven â—evel 19. It is said That the Bride the Lambes wife is ready So wee should make our selves ready for Heaven we must repent and beleeve make conscience of our wayes and be obedient before God while we live here Secondly Christ ascended into Heaven To send downe the Holy Ghost into the hearts of his servants as hee saith Iohn 16. 7. It is expedient for you that I goe away for if I goe not away the Comforter will not come but if I depart I will send him unto you But had not the Disciples the Holy Ghost before Christ ascended I answer yes for they could not have the smallest meaâ—â—â—e of grace but it must bee by the Holy Ghost for as Saint Paul saith 1 Corinth 12. 3. No man can say Iesus is the Lord but by the Holy Ghost yet he full measure of grace and the abundance of the holy Ghost was not given till Christ ascended but was reserved till then therefore Iohn 7. 30. It is sâ—id That the Holy Ghost was not given because Christ was not ascended Even as a King whose gifts bestowed on his Favourites are but petty till hee bee installed and then bee they great gifts so the gifts of the Spirit be given but in a small measure till Christ was ascended and then were they great gifts unto which hee daily addes more gifts and graces of his Spirit still as a loving husband when hee is absent from his wife will bee sending of love-tokens some Gold-rings Iewels or Pearles to comfort and to cheare her sending still by every messenger that comes one thing or other till hee himselfe comes home so Christ being absent from us doth send unto us Rings Pearles and Iewels even the gifts and graces of his Spirit untill he come This is a great comfort howsoever wee want the presence of Christ here so long as wee have his Spirit to assure us of Gods favour and of the pardon of our sinnes and that Heaven is ours all is well wee know 2 Kings 2. 9. When Elias was to depart from Elisha saith be Aske what I shall give thee Elisha answers that thy spirit may bee doubled upon me So when Christ at his ascension bids us aske what we would have we must make this request Lord that thy Spirit may bee doubled upon me that so my minde may bee enlightned my will sanctified and all my affections rightly ordered Now as Christ is ascended to send down the graces of his spirit into our hearts so we must prepare our selves for it as the Disciples Acts 1. 14. Did all continue in Prayer and Supplications with one accord so seeing the Spirit is promised let us read the Scriptures meditate of them pray and so make our selves fit to receive the holy Ghost As 2 Kings 4. 10. when Elisha came to Shunem saith the Shunamitish woman to her husband Let us make him a little chamber I pray thee with wals and let us set him there a bed and a stoole and a candlesticke that he may turne in thither Now if this good Shunamite did prepare a chamber to receive the Prophet into how much more should wee prepare our hearts to receive the Spirit of God Thirdly Christ did ascend into Heaven to lead captivitie captive to triumph over Sinne Death Hell the Divell and our spirituall enemies when Sampson was beset with the Philistines in Gaza it is said He rose at midnight and tooke the doores of the gates of the Citie and the two posts and lift them away with the barres and put them on his shoulders and carried them up to the top of an high hill so Iesus Christ being beset with all our spirituall enemies hath triumphed over them and is gloriously ascended into heaven As Saint Paul saith Ephes 4. 8. When hee ascended up on high heeled captivity captive Death Hell Sin and the Divell so that now a Christian may see all his spirituall enemies in fetters and chaines I but some may say What is this to me seeing I am subject to Death Sinne and to the grave To this I answere that Christs victorie is our victory his triumph is our triumph there is not a true Christian but one day he shall triumph over all his spirituall enemies but it must be as Christ was For first he was killed and throwne into the dens of theeves and death then he arose againe and triumphed over all our spirituall enemies and did gloriously ascend into Heaven so when we bee killed and throwne into the dens of death and rise againe then wee shall triumph over all our spirituall adversaries and say as Saint Paul saith 1 Cor. 15. O Death where is thy sting O Hell where is thy victorie and then wee shall ascend into Heaven Therefore labour thou to bee a servant of God and then doubt not but as Christ triumphed over all our spirituall enemies so shalt thou for as Christ speakes Iohn 16. 33. In the World yee shall have trouble but in me you shall have peace be of good comfort for I have evercome the World Augustine saith some men will object what are wee the better for it that Christ hath overcome the world and triumphed over all our spirituall enemies why all that Christ did is for our sakes that one day wee may succeed in the same triumph Iudges 10. wee see Ioshâ—a when he had inclosed the Kings and shut them up in a Cave Hee brings them out and makes his Souldiers and Servants to tread on the neckes of them whom yet hee himselfe had conquered so making all his Servants Conquerors so Iesus Christ will make every true Christian to tread on the neckes of our spirituall enemies Sinne Death Hell and the Divell that so although the conquest be Christs yet he might make all us his Servants Conquerors Fourthly Christ ascended to fill the whole Church with his gifts As Ephes 4. 8. When hee ascended up on high he gave gifts to men and verse 10. of the same Chapter Hee that descended is the same that ascended farre above all Heavens that he might fill all things so that the goodnesse of Christ is spread all the World over Christs ascension is like a tree the rootes whereof be in the Earth but the fruite is above our heads but shake the tree and
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
discharge from his master though hee long for the time of his freedome and looke to the shore of the Sea to see when the Ship would come to carry him away and thinke every day seven and every yeere seven till the time come yet he goes not before his master calls so it should be with a Christian though hee be willing to goe to God and to leave all yet Hee must not take downe the Tent himselfe but hee must tarry till the Lord give him a discharge and then thinke every day seven daies and every yeere seven yeeres till the time come and when it is come he must willingly goe to Christ It is an infinite wonder notwithstanding all the happinesse men shall enjoy by ascending with Christ that they cannot by any perswasions be induced to forsake and leave off this hanging on the world I doe not meane onely when God would have them to live but even when men lie on their sicke beds and are readye to depart this World Thirdly seeing Christ is ascended wee must labour to feele the vertue and Power of Christs ascension there bee many that can talke and tell long stories of it but this is nothing unlesse they can find the vertue and power of it Phil. 3. 9 10. saith Paul I desire that I may be found in him and that I may know him and the vertue of his resurrection c. So wee must desire that we may feele the Power of Christs ascension as Psal 68. 18. It is said that when Christ ascended up on high he led captivity captive that is as yee heard before that when hee ascended hee did triumph overall our spirituall enemies and they were bound and tyed to the triumphant Chariot of Christ in fetters and chaines like slaves Now everyman must feele this triumph and conquest in himselfe therefore dost thou feele the Divell to be bound and Hell to bee stopped Death to be weakned and the power of thy lusts and sinnes abated then thou dost truely feele the vertue and the power of Christs ascension but if thou doe not feele the Divell to bee bound Hell stopped Death to bee weakned and thy lusts and corruptions to be abated then hast thou no vertue by Christs ascension Saint Bernard saith well If thou doest not feele the vertue and power of Christs ascension hee is not ascended for thee thou shalt have no good nor bee a penny the better for it therefore let every man labour to finde the vertue and the power of Christs ascension in himselfe as Hell to be stopped Death to be weakned and Sinne to bee abated and then hee may have comfort by Christs ascension Now there is another vertue we must finde by Christs ascension spoken of Psal 68. 18. at his ascension Hee gave gifts to man and what gifts were they of two sorts First Royall gifts and Secondly Personall gifts Personall gifts bee such as Teachers and Preachers have Royall gifts be such as be in a Christian as Knowledge Spirituall wisedome Vnderstanding Faith Repentance Love Zeale and the gift of Prayer Therefore hast thou knowledge spirituall wisedome understanding faith and repentance hast thou love and zeale and hast thou a gift in Prayer Then thou dost feele of the vertue and power of Christs ascension but if thou bee an ignorant and a blockish man and hast no knowledge or understanding no faith or repentance no gift in prayer then thou art not one pennie the better by Christs ascension neither canst thou have any comfort in it Fourthly seeing Christ is ascended what must we doe till he come againe to us the Papists tell us wee must have an Image or a picture of him and must keepe it to put us in minde of him till hee come againe but this is against the second Commandement And 2 Corinth 5. 16. the Apostle Paul tels us that wee should no more know Christ after the flesh saith hee yea though we had knowne Christ after the flesh yet now henceforth we know him no more so that this is not the way the Papists tell us to have an image or a crucifixe of Christ But there is another way for the Lord hath left us the glasse of the Gospell as 1 Corinth 13. 12. But now we see through a glasse darkly but then face to face Therefore we must looke well into this glasse for there wee shall see Christ borne in a Stable and laid in a Manger praying on the Mount bleeding in the Garden hanging on the Crosse laid into the Grave and rising from Death and gloriously ascending into Heaven Therefore wee must not doe as the Papists tell us but we must keepe us to this glasse hold us to it and looke into it and at last Iesus will come and joyne himselfe to us nay he will stand by us and transport our bodies and make them like to his glorious body Now the next uses are uses of Comfort First that seeing Christ is ascended into Heaven this may give us comfort that one day we shall rise and ascend also for He is our pawne and pledge and hath taken possession of heaven for us which is a great comfort to a Christian that where Christ is there hee shall bee also as Christ saith Ioh. 14. 3. I go to prepare a place for you and I will come againe unto you and take you unto my selfe that where I am there you may be also therefore seeing Christ is in heaven he wil draw all his members after him so Ioh. 17. in that sweete prayer that Christ makes he saith Father I will that they which thou hast given me may be with me even where I am that they may behold my glory Tertullian saith well Christ the Mediator of God and man hath taken the pawne of our flesh and hath carried it into heaven and hath left us the pawne of his Spirit therefore now flesh and blood be secure in Christ and Athanasius saith God hath repealed this heavy sentence Earth thou art and to earth thou shalt returne againe dust thou art and unto dust thou shalt returne againe for Christ hath carried thy flesh into heaven and hath taken possession of it and holds it till thou art ready therefore let not a Christian be afraid of the troubles and afflictions that hee meets with in this world for as Christ is ascended so one day he shall ascend when the time comes this is a sweet comfort to a poore Christian when he lyes on his sicke bed when he meets with many troubles and afflictions in this world unto whom I may say as Christ said to the Church of Smyrna Revel 2. 10. Feare none of these things that thou shalt suffer even so I may say feare none of these things that thou shalt suffer feare not trouble affliction sicknesse death nor any thing Art thou a poore man and dost thou want a house to dwell in why Heaven is thy house dost thou want friends God is thy
to the good of them because the government is in his hands Wee see in experience when there is a cunning Pilot set at the stearne of a ship though it bee tossed with the waves and troubled with winds yet hee will carry the ship safe into the harbour even so as long as Iesus Christ is our Pilot and sits at the sterne of heaven though there be many winds and waves beate on the ship that is though there be many troubles and afflictions that doe arise yet he safely brings both soule and body to the haven or harbour of rest It is a good meditation that the learned have out of Matth. 8. the Disciples were in a ship at sea where arose a great tempest so that the waves beate on the ship which was in danger whilest Christ was asleepe in the ship Then they cried to him and awaked him and he arose and rebuked the winds and the sea and there was a great calme so say they the Church is compared to a ship and this world to the sea the troubles and afflictions of this life to the winds and waves that beate upon the ship and indanger it therefore we must doe as the Disciples did runne to Christ awake him by our praiers and stirre him up by our repentance and then he will arise and rebuke the winds and the sea and there shall he a great calme therefore in all the troubles and rages of the world we are to consider that Christ sits at the right hand of God and hath the government of the people of the whole world and he will turne all to the good of his Church and people Now the consideration of this will make feare flye from thee as the darkenesse doth from a candle Thirdly why Christ is said to sit and not to stand at the right hand of God Of which there be three reasons First To shew unto us that hee hath now finished the worke of mans redemption and having done all he is set downe at the right hand of God this is that he would have the whole world to see that now mans redemption is finished and perfected so Heb. 10. 12. But this man after hee had offered one sacrifice for sinnes sate downe for ever at the right hand of God Now although Christ hath wrought the redemption of man and is set at the right hand of God yet wee must not sit downe too but seeing he hath done his part we must doe our parts though he be set yet we must not sit but labour to lay hold on that which he hath purchased and apply it to our selves for although Christ hath purchased it yet if wee doe not apply it we shall be never the better for it If a man lye bound hand and foote in a deepe dungeon and a Iaylor come and set open the prison doores bidding him come to him and he will take the Gives and Bolts off from his hands feet and when he hath done so the Iaylor sits himselfe downe with the keyes in his lap now doe you thinke though the Iaylor sits still the prisoner will no I warrant you but rather would labour to creepe out of the stinking prison so seeing Christ hath opened the prison doores and hath knocked off the Gives and the Bolts of sinne and is set downe at the right hand of God with the keies of hell and of death we must not sit downe too but apply our selves to come out of our sinnes and to lay hold on the mercy that is offered to us Secondly because there is a judiciarie Power committed unto Him that is a power of judgement he sits to arraigne men and to give judgement and sentence against them and as earthly Iudges sit to order and to determine of all things that are done â— so Ioh. 5. 22. it is said The Father judgth no man but hath committed all judgment to the Sonne therefore because Christ holds a court of judgement to judge the whole world wee must be carefull to passe the whole time of our life and dwelling heere in feare and holinesse before God because Hee sits to judge us and though we bee not afraid of earthly Iudges yet let us bee afraid of the heavenly Iudge for howsoever men may shift the matter and blinde an earthly Iudge yet they cannot blinde the heavenly therfore every man must consider when he is drinking deceiving lying swearing and the like that Christ will judge him for it Thirdly because he is in the continuall act of judgement hee is alwaies on the judgment seat alwaies ready to administer judgement to the world earthly Iudges bee not alwaies on the judgement-seate but they have their vacation times out of tearme as they say that is they have certaine times of hearing O but Christ is in the act of judgement and on his charge continually Moses sate from morning till night to heare the people but he was weary of that but Christ sits continually and is never weary in the act of judgement Hence wee may learne these good instructions following First to comfort us in afflictions and crosses that Christ is alwaies ready to waite and attend on the causes of his servants and people a man may come at an unseasonable time to men as Luk. 11. it is said the man came to his friend at midnight and he was rebuked of his friend O but we cannot come at any unseasonable time to Christ hee sits night and day on the throne and will bee ready to heare us therefore in all our troubles this may give comfort Secondly to strike terrour into the hearts of men and to make them afraid of sinne and to offend him because he sits on the throne still and is ready to execute judgement If a theefe should steale or cut a purse when the Iudge is on the bench hee in worthy to be hanged sentence is ready to passe upon him presently so seeing Christ is on the bench and in the act of judgment if a man sinne against him sentence is ready to be passed hee may presently have execution done upon him and indeed all the judgments that come from day to day upon us come from Christ the executions be in the country but the writs and sentences amongst us come from a higher court from London so here in this world be all the executions but the sentence and the writs come from above they come from the court of heaven Fourthly To what end Christ sits at the right-hand of God for two ends first To make intercession for us as Heb. 9. 24. For Christ is not entred into the holy places made with hands which are similitudes of the true Sanctuary but is entred into heaven to appeare now in the sight of God for us We see in Samuel that Saul was angry with David many times and would have killed him but still Ionathan interposed himselfe and laboureth to pacifie his fathers
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
to comfort and the other to paine Thirdly besides these both particular judgements that befall particular and speciall men and the private judgement that is at the day of death there shall also a generall judgement and a solemne arraignment of this whole World where every person shall be judged and arraigned as we beleeve in our Christian profession From thence he shall come to judge the quicke and the dead that is hee shall judge all sorts of people even every Man and Woman that hath lived in this World or shall live Now if any man demand what is the reason why there shall be a generall judgement seeing there is particular iudgements that light on particular men and the private judgement at the day of death I answere there be three reasons thereof First Because the Bodies must be judged as well as the Soules for seeing men sinne against God as well in their Bodies as in their Soules therefore both shall be judged as Revel 20. 12. the Evangelist saith And I saw the Dead both great and small stand before God they did not onely stand with bodies but with soules also for saith he The Sea gave up the dead in her and Death and Hell delivered up their Dead that were in them So we see the bodies rise againe to be judged as well as the Soules Secondly That there may be a declaration of the just judgement of God that all the World may see the judgements of God are just upon men for their sins as Rom. 2. 5. But thou after thy hardnesse of heart that cannot repent heapest upon thy selfe wrath against the day of wrath and of the declaration of the just judgement of God therefore besides the private and close judgement there must bee a generall and solemne arraignement in the view of the whole world that so there may be a declaration of the just judgement of God Thirdly Because they shall not be judged as private persons but as publike in the same body that they lived in either in the body of the Saints or in the body of the wicked for they shall be judged as they be members of the same body they rise in and as they are found to have done good or bad accordingly shal the division be made as appears Mat. 25. 31. where it is said And before him shall bee gathered all Nations and hee shall separate them one from another as a sheapheard doth separate his Sheepe from the Goats and he shall set the one at his right hand and the other at his left hand c. Now because this point is a great and a very waighty one and to be considered before others in a Christians life being like the great wheel of a clocke it turnes all the inferior wheeles so if a man be once perswaded of this that he must give an account to God for all his actions and must stand before God in judgement it will make him to passe his daies holily and vertuously while he lives here and therefore let us see briefly what bee the proofes and grounds that there shall bee a judgement which are chiefly these foure following The first is taken From the Truth of God because hee hath said it and therefore it shall come to passe for God is not as Man that hee should lye neither as the Sonne of Man that he should repent He hath said it and shall hee in doe it and hath he spoken it and shall he not accomplish it As it is Num. 23. 19. Therefore whatsoever he hath said it shall come to passe in the time that he hath appointed Now that Christ hath said there shall be a judgement day there bee many Scriptures for it As Matth. 10. 15. Truely I say unto you it shall bee easier for them of the land of Sodom and Gomorah in the day of judgement than for that Citie So also Matth. 12. 36. But I say unto you That of every idle word that men shall speake they shall give an account at the day of judgement And verse 41. The men of Ninevie shall rise up in judgement with this Generation and shall condemne it because they repented at the preaching of Ionas We see the Testimony of the Lord is plaine for this that there shall bee a judgement day Augustine saith God hath made us many promises and hath performed them and shall wee not thinke that the judgement day shall come according as hee hath foretold us It is said Psal 144. The Lord is righteous in all his waies and holy in all his workes If the Lord hath promised any thing it shall come to passe for the Lord hath left his Scripture which is his hand-writing to assure us of the truth of it And therefore dost thou not beleeve that there shall bee a day of judgement The Lord himselfe shall answere thee thou hast the hand-writing of GOD and what must thou doe Looke into that and see what a company of things hee hath promised in his Word as unlikely as this which are all come to passe he hath promised that He would send his Sonne into the World to worke thy Redemption Looke into his Word thou hast his hand-writing hath he performed this promise Then assure thy selfe likewise that one day he will come to iudgement Hee hath promised that Hee will send downe his spirit that should lead them in all truth thou hast his hand writing see if this promise be come to passe then assure thy selfe withall he will come to judge this World hath he promised He will preach the Gospell to all Nation looke into the Scriptures hath hee performed it Why then never doubt but that thy body also shall rise because he hath foretold it The second is because it is the nature of Gods Iustice to give to every man according to his due desert good things to good men and evill things to evill men but it is not so here in this life but the best men bee in the worst estate for the most part and evill men in the best for as Salomon saith Eccles 9. 2. All things come alike to all there is one event to the just and to the wicked to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that sweareth not or feareth an oath so the worst be in the best estate and the good be in the worst estate hereof Habakkuk complaines Chap. 1. 13. Thou art of pure eyes and canst not behold wickednesse wherefore dost thou looke on the transgressors and holdest thy tongue when the wicked devoureth the man that is more righteous than be here in this life there be many aberrations and swervings from the right rule of justice therefore there must bee a judgement to bring that which deflects from the rule to rectitude and straightnesse Againe Augustine speaking out of Pssalm 101. saith God hath
Christ doth defer the judgement day seeing all Creatures groane and long for the comming of it as Paul saith Rom. 8. the creatures they groane by the instinct of Nature and the people of God by the instinct of Grace therefore we may marvell that God doth deferre the judgement day I answere there be three causes or reasons of this delay 1. Gods patience in waiting for mans repentance 2. His goodnesse to his Creature 3. His care of the Elect. First it ariseth out of the patience of God in that he waits for our repentance as Peter sheweth 2 Pet. 3. 9. The Lord is not slacke concerning his promise as some men count slacknesse but is long-suffering towards us not willing that any should perish but that all should come to repentance so Gen. 6. the Lord gave the old world an hundred and twentie yeeres to repent in this S. Peter cals the patience of God in his first Epistle Chap. 3. verse 20. Because the Lord doth give us time to repent and doth deferre his judgements and waits with patience from yeere to yeere and from day to day to see when we will returne to him So then this delation of the judgement day ariseth out of the patience of God Revel 2. 21. it is said of the woman Iezabel that God gave her time to repent her of her fornications and when she did not the Lord did threaten to cast her into a bed of sicknesse so all the time that God gives us here is that we may repent and turne to him but if we doe not but despise the patience and kindnesse of God he will not onely cast us into a bed of sicknesse but he will cast us into hell Secondly it ariseth out of the goodnesse of God to his creature which hee extendeth to the reprobate so farre forth as it doth not impeach his justice for seeing it is a long time to lye in hell for ever and ever in torments where there shall bee no mitigation or intermission of paines but all the wicked shall be tormented day and night they shall have no Sabbath of rest nay they shall not have the least moment of ease therefore the Lord out of his goodnesse doth deferre the judgement day Mat. 8. the devils desired to be kept from hell and the Lord shewes his goodnesse to them Now if the Lord shewed his goodnesse to Divels much more to men Thirdly this delay ariseth out of the care and love that God hath of his Elect. There bee a number of men that bee yet unborne and a number now living unconverted therefore it pleaseth Christ to deferre the judgement day till the number of them bee accomplished It is said Revel 6. 9 10. The soules of them that lie under the Altar did crie unto the Lord saying How long O Lord holy and true dost thou not judge and avenge our blood on them which dwell on the Earth and answer was made that they should rest for a season untill their brethren and fellow-servants should be killed as they were so there be a number of them that bee yet unborne and not yet converted that the patience of God stayes for and therefore the judgement is delayed as Gen. 19. the Angell could doe nothing to Sodome till Lot was in Zoar set in safety so the Lord Iesus will doe nothing till hee hath set his Elect people in safetie Wee see a Ship that takes in passengers lies at Anchor till the last passenger be come in then they hoist up saile and away they goe so the Lord Iesus lies as it were at Anchor here in this world to take in passengers for the number of his Elect and when the last man is come then the judgement day shall be But some man will say if the judgement day be not yet then it will make men secure To this I answere that although the judgement bee not yet yet we know not how soone the day of death may come therefore we should prepare our selves for it repent us of our sinnes get faith in Christ for As the day of death leaves us so the judgement day shall finde us It is almost sixteene hundred yeeres since Iudas dyed and yet he shall stand before God in the same condition he dyed in an unrepentant man and in the same condition and estate hee shall stand before God in judgement Augustine saith well on Psal 36. Suppose that the day of judgement cannot bee yet yet the day of death cannot bee farre off therefore O man prepare for it for looke in what estate death leaves us in the â—ame estate shall judgement finde us I but yee will say though the judgement day be not yet yet it is good to keepe men in feare of it To this I answer that Christ would not have his Disciples build on a false ground and Paul saith 2 Thes 2. 1. Now wee beseech you brethren by the comming of our Lord Iesus Christ and by our assembling unto him that you be not soone shaken in minde nor troubled neither by spirit nor by word nor by letter as from us as though the day of the Lord were at hand Let no man deceive you by any meanes for that day shall not come except there come a departing first and that man of sin be disclosed so he would not have their feare grounded on a false ground and I accordingly excite every Christian man or woman to be quickned hereby that as death leaves him so judgement shall finde him therefore we should so shut up our eyes here in this world as that they may be opened againe in the kingdome of God Fifthly The persons that shall be judged be the quicke and the dead that is all the men and women that are dead and all them that are alive at his comming for all men shall stand before him of what estate and condition soever they be rich and poore high and low we which are present and they which are absent as S. Paul saith We shall all appear before the judgement seat of Christ no man can be absent from it there were many exempted from the marriage but there is no man that can bee exempted from this the mountaines cannot hide us hell cannot hold us but we must all appeare before Christ in judgement and I would to God this were written in our hearts with the point of a Diamond that it might not be forgotten There be many wayes to shift mens Courts and Tribunals they may flie the countrey or bribe the Iudge or compound and agree with their adversary or if this doe it not they may be prevented by death O but we cannot shifts Gods judgement barre wee cannot fly the countrey for whither shall wee goe but hee will finde us out hell cannot hide us from his presence we cannot bribe the Iudge because he is an heavenly and a righteous Iudge and will give to every man according to his workes neither can we
compound the matter with our adversary for it is the divell that will accuse us who will not bee agreed with nor can we prevent it by death for as Saint Iohn saith in the Revelation that Death and Hell gave up their Dead that were in them so we see nothing can keepe us from the judgement seat of Christ O that this were sealed in the hearts of all men and surely it would make them much more carefull how they passe their dayes in this world Saint Paul compares wicked men to those that gather and treasure up money in a bag which being opened discovers a number of strange coynes that they did not know of so every day that a Man sinnes hee doth as it were treasure it up in his Conscience and when the judgement day commeth then his bagge shall be opened that is his Conscience then shall hee see a number of sinnes that hee thought not of Therefore seeing wee shall all appeare before the judgement Seate of Christ let us bee carefull how wee live and passe our dayes here for although wee may escape Westminster Hall and the Kings Exchequer we cannot escape Gods judgements Therefore I say let us labour to repent of our sinnes and get a pardon for them till wee have gotten our quietus est in our Conscience that so wee may stand with comfort at that day that although wee bee found sinners and great sinners yet wee may get a pardon for them sealed with the blood of Christ and shew it unto God who will bee thereby pacified and pleased If a Man have committed Treason against the King by coyning money hee will not bee at rest and quiet till hee hath gotten a Pardon for it So because wee have committed Treason against God divers and sundry wayes wee should not bee at rest till wee have got a Pardon for them sealed with the blood of Christ SERMON XLIIII ACTS 17. 30 31. But now commandeth all men every where to repent Because hee hath appointed a day in the which hee will judge the world in righteousnesse by that man whom be hath ordained IT is a profitable and a fruitfull thought as one saies to thinke of the last end not onely of the day of Death but also of the day of Iudgement How this whole World shall bee dissolved and that wee must stand before God to give an account of all our thoughts words and actions How wee have lived and passed our dayes here Philosophers say That it is the end that moveth all Agents and the Schoolemen say that All actions are determined in regard of the end Therefore they compared it to the Sterne of a Ship which is behinde the Ship when the Ship goes before it and yet the little Rudder that hangs at the Sterne of it that doth order and governe the Ship this way and that way so the end of a man is the best thing that should order all the Actions of his life therefore it is a profitable thought not onely to thinke of the day of Death but also of the day of Iudgement therby to prepare themselves that they may stand before God to give in their accounts for certaine it is because men do not thinke of their last end they run jnto all sin and disorder Moses complaines of this Deut. 32. 29. Oh that they were wise that they would understand this that they would consider their last end And so in Lament 1. 9. it is said of Ierusalem shee remembred not her last end therefore shee came downe mightily shee had no comforter Here wee see it is a profitable thought to thinke of our last end and not onely of the day of Death but also of the day of Iudgement that there shall be an end of this whole world and that we must give in our accounts of all our thoughts words and actions Philip king of Macedonia had a little boy to knocke at his chamber doore every morning and to say unto him Remember Philip thou art but a mortall man and thou must die so much more wee that are Christians should thinke of our last end every night when we goe to bed and every morning when we rise and every time wee goe into the World that Christ shall judge us and that we must give in our accounts of all our thoughts speeches and actions When Paul preached to Felix of temperance and of the last judgement he shifted away the matter and could not abide to heare of it because he had a naughtie conscience for Iosephus tels us he was a naughtie man for the woman that was with him whose name was Drusilla he had inticed from her husband and therefore his conscience accusing him hee shifted away this thought but the people of God bee often thinking of this that so they may be fitted for it as Iob 31. considered with himselfe What shall I doe when God standeth up and when hee visiteth me how shall I answere so should we doe The last day we spake of the persons that shall be judged and shewed you out of Scripture that they were all men of what estate and condition soever they be I that speake and you that heare they which are absent and they which are present both the quicke and the Dead as it is in the Creed that is all men and women that ever were or shall be past present or to come no man shall be exempted from that day So Saint Paul saith Wee shall all appeare before the Iudgement seat of God and Revel 20. 12. I saw the Dead both great and small stand before God Therefore it is a sure thing that all shall come to judgement the Hils cannot hide us nor the Mountaines cover us so there is no man can escape it nor no man can avoide it Here in this World there bee many shifts to escape mens Courts and Tribunals they may flie the Countrey or bribe the Iudge or compose and agree the matter with their adversary or if these doe not serve Death may acquit them but there is no flying from God whither can wee goe where hee will not finde us out If wee were in Hell he would fetch us thence Neither will this Iudge take bribe for he is a severe Iudge and will not be bribed nor can wee compose the matter with our adversary for it is the Divell and he will not bee satisfied he is so cruell that he will not take the whole World to agree the matter nor shall wee be acquitted by death for wee see Revel 20. that Death and Hell gave up their Dead that were in them so there is no way to escape the Iudgement seate of God but all shall appeare before him from the first man that entred into the World to the last that shall bee borne and therefore this should make us the more carefull to passe our dayes in reverence and feare before him Acts 19. 20. as when there was a commotion in Athens the Towne
safe so saith he Christ is this friend that commeth to a friends house hee sees that we lay up our treasures in this World where they will corrupt and come to nothing therefore he gives us this Counsell that wee should lay up our treasures in Heaven in an high loft where wee may bee sure they will be safe If any man here make a doubt and put this question What is there nothing but this world and the workes thereof that shall bee consumed and burnt I answere him from the same place of Peter not onely the earth and the workes thereof but the heavens shall melt with heate and the elements so much as is visible and sensible even those that are most true and regular and constant in their courses clockes may deceive us but these will not they be true in their courses and yet these shall melt with heare and shall passe and runne away from the presence of Christ Heere we may see the lothsomenesse of sinne that doth not rest in the center of the earth but goeth thorough the clouds and doth infect the ayre almost to the seate of God himselfe I would to God men would thinke of this when wee see a man strangely taken away by untimely death or a house on fire we thinke it strange but for the sinne of man God will destroy the heavens and the earth Wee see in the Law that if a man had the Leprosie upon him he should bee shut up and the wals of the house should bee scraped and if it brake out againe then the house should be pulled downe and the timber and the stones and the 〈◊〉 carried away that it might not infect the people Levit. 40. 41. so the Lord doth scrape us as it were by his judgements but because sinne breakes out still he will pull downe the house even destroy this whole world so that at the last day no man shall know his former house or his land to say here is my house or here is my land as Iob speakes When a man dyeth he knoweth neither house nor land Now heere another question may be demanded seeing the heaven and the earth shall be dissolved and burnt up what shall become of the people of God To this I answere out of the Apostle Pauls words where he tels us as a Mystery We shall not all sleepe but we shall all be changed 〈◊〉 is all shall not dye for those that bee alive or that bee living at Christs comming shall be changed from mortality to immortality this shall be their estate at that day the creatures appointed for the fire shall bee burned and the fire shall fall on the wicked but all the people of God shall be preserved as the three Children were in the firy furnace Hence we learne what a comfortable thing it will be when Gods people shall see all the world on a fire about them over their heads and under their feet but it shall not touch them Moses told the Children of Israel that the Lord would bring great plagues on the Egyptians which should not touch any of them so the Lord at the day of judgement will bring downe fire on the wicked and the ungodly which shall not touch any of the people of God howsoever they be set light by here not accounted of nor regarded yet at that day they shall see what a comfortable thing it is to be a Christian Thirdly seeing the heavens and the earth shall bee dissolved and burnt with fire let us labour to be found in Christ to be one of the people of God and then the Lord will worke strangely for us if a towne or a country should be on fire and there should be a little house of stone where whosoever could get into it should be preserved from the fire O how men would thr◠and throng thither Beloved Christ is as a little house of stone and whosoever is in him shall bee preserved from the fire when the fire shall fall on the wicked and ungodly and burne them then they that be in Christ shall bee safe from danger therefore every man should labour to be in Christ that so hee may be saved we see Phil. 3. the Apostle Paul saith that hee accompts of all things to bee but dung and drosse that he may be found of Christ so it should be with a Christian to esteeme all things but dung and drosse that he may be found in Christ let who will take the world with all the delights and pleasures thereof wee must labour to lay up our comfort in Christ and to make God our friend and then we shall bee preserved when this world shall be dissolved When the unjust steward in the Gospell knew his master would turne him out of his office hee made a friend with his masters goods so because we know not how soone the Lord may turne us out of our offices out of our dwellings therefore let us labour to make God our friend and then it shall goe well with us howsoever SERMON XLV 2 PETER 3. 13. Neverthelesse wee according to his promise looke for new Heavens and a new earth wherein dwelleth Righteousnesse THe last day wee began to speake of the actions that belong to the great day of judgement and then we discoursed at large of the first of them which is the burning up of the whole world and dissolution of the whole frame of nature together with the severall uses and instructions that did arise therefrom now therefore to avoid further repetition I will proceed to the actions following The second action is the renewing of Heaven and earth for as soone as this world is dissolved by the power of Christ it shall bee renewed againe as you see it is said in the words read unto you But we looke for a new Heaven and a new Earth according to his promise wherein dwelleth Righteousnesse The people of God they know this though the men of the world bee blinded as birds are blinded with snow but we that be Christians know it and looke for it as a promise from God as Esai 65. 17. For loe I will create a new Heaven and a new Eart◠and the former shall not bee remembred and to put it out of all doubt Saint Iohn saw it Revel 21. 1. so then it is plaine by the Scripture that wee shall have a new Heaven and a new Earth But how shall it bee new I answer not in regard of substance but in regard of quality whence we see the reason why the creatures are said to groane Rom. 8. 22. that is they have a kinde of longing or desire to have this time come when they shall be set at liberty by this renewing brought into as glorious a state as they were in before they were brought under the bondage of sin Psal 102. 26. it is said The heavens shall bee changed as a vesture c. whereupon one saith well
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 secoâ—d 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 splendâ—r 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 Gargesiâ—es 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 â—nto 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
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
shall have at the day of judgement at this present the soules of the faithfull are in glory and the world sees it not but a the day of judgement there shall be further declaration of it So then wee see the former opinion is false Now it is not onely against Scriptures but against reason and that both naturall reason and sanctified or rectified reason First it is against naturall reason because all motions are without cessations till they come to their proper place unlesse they be hindred by some violence as a stone flung down a hill rests not till it comes at the bottome unlesse it be hindered by violence so the proper place of the Saints is heaven thither they move unlesse they be hindered now there is nothing can hinder them but sinne but when they are dead they have no sinne therefore they must needs goe to heaven that they have no sinne it is plaine by the Scripture as Rom. 6. 7. for he that is dead is free from sinne and Augustine saith wee live not without sinne so long as wee bee here but when we be out of this life then sinne ceaseth to this the Schoolemen agree that all sinne ceaseth in a Christian when he is dead In the estate of grace there is no man without sinne but when this life is ended then sinne ceaseth Now if any shall say that the decree of God is hinderance enough I answer there is no such decree set downe in the booke of God Secondly it might seeme injustice in God to delay glory where there is not cause to keepe them from it so the Greekes opinion is against naturall reason Secondly it is against rectified or sanctified reason for the Lord is more inclined to mercy than to judgement as soone as the wicked are dead their soules goe into hell as Luke 16. the soule of the rich man as soone as he was dead was carried into hell while his brethren were alive and had Moses and the Prophets to speake to them therefore it is agreeable to justice that the soules of the just should goe to heaven so soone seeing he is inclined more to mercy than to judgement Augustine saith the soule of a good man goeth to God when hee is dead to enjoy blessednesse and happinesse and the soules of the wicked goe to hell therefore it is out of question that the soules of the godly goe to heaven before the judgement day Secondly the Church Militant is that part of the Church which is a warring and fighting in this world against sinne the devill the world and temptations where although it pleaseth God to give them many victories conquests and triumphs in this world as the Apostle â—aith Rom. 8. In all these things we are more than conquerers yet because it is not without paine and labour toyle and trouble yea not without blood as is shewed Heb. 12. 4. Yâ—â— have not yet resisted unto blood the Church of God hath a number of these incursions and conflicts and as one saith that the devils follow them like a number of barking and bawling dogs and are never at rest therefore it is called the militant Church To this purpose 1 Tim. 6. 12. Paul exhorts Timothie to fight the good fight of faith laying hold of eternall life and 2 Tim. 2. 3. Thou therefore suffer affliction as a good Souldier of Iesus Christ the people of God bee never at rest here the devill will follow and pursue them the world will have a â—ing at them and their sinnes will trouble and annoy them therefore they must lye in campe against all their enemies These are the two maine parts of the Church and this is the order betweene them that the Church militant is a doore gate or poâ—ch to the Church triumphant for wee must be members first of the Church militant before wee come to bee members of the Church triumphant as Dan. 1. 4. there were certaine of the Children of Israel fed with the kings meate that at three yeeres end they might stand before the king so it pleaseth God the great King of Heaven and Earth to feed us here in the militant Church that one day wee may stand before him in the Church triumphant We have heard heretofore out of the Booke of Ester that king Ahashuerosh had two houses for his Maides there was a house of sweete perfume where they were kept for a season before they were brought to the kings house so God hath two houses there is the militant Church and the Church triumphant whereof this is the order that first they must live in the Church militant being perfumed with the graces of his Spirit before they can come to live in the Church triumphant therefore it must be the care of every man so to carry himselfe in the militant church as that be may come to live in the Church Triumphant Thus much of the doctrine now for the use First seeing the Church of God is Militant here in this world therefore wee must looke for no perfect peace here although it pleaseth God sometimes to give the Church rest as it is said Acts 9. 31. That the Churches had rest yet usually it is but a little breathing time it will not be long we must prepare for a new encounter for 1 Cor. 15. it is said The last enemy that shall be destroyed is Death Therefore till death come that we may lie downe in the grave we must looke for vexation and trouble never to be at rest till then for when the Divell doth cease tempting of us and the world is at quiet with us then we have our owne lusts and sinnes to trouble us Augustine saith well the life of a Christian here in this world is nothing but a warfare this is not the place of triumph for what are these but the speeches of warre The good things that I would doe that doe I not but what I hate that doe I and againe I see a law in my members rebelling against the law of my minde leading mee captive to the Law of sinne and death Here is nothing but speech of leading captive and rebellion and he askes the question when will this warre be at an end His answere is When this corruption shall put on incorruption and when this mortall shall put on immortalitie Therefore we must looke for no perfect peace in this World for our sinnes and corruptions will trouble us the world will be against us and the Divell will barke and bawle against us so that a Christian cannot be at quiet while he lives here There be some weake Christians who thinke that because they have many temptations troubles and afflictions that therefore they are no members of Christ nor of the Church of God for if they were they think they should be at peace but here the Divell proceeds against them with false Logicke for they ought rather thus to argue because we live in
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
hee comes for whilest the market lasts for if the market bee once over the opportunitie for that time is lost so the time of life is the market of the soule whilest this lasteth a man may have any sanctified Grace hee may faith Repentance favour with God and pardon for his sinnes but if hee tarrie till the market bee done and this life ended hee cannot have faith Repentance nor any sanctified grace nor one drop of Gods favour though hee would give a world for it Therefore let us bee exhorted to lay hold on the good time that God giveth us Now for the further inlargement of this wee are to consider two things 1. What wee are to beleeve in generall 2. What wee are to beleeve in particular In the generall we are to beleeve that if we can repent there is forgivenesse of sinnes and in particular I doe beleeve that my sinnes are pardoned and forgiven mee for what shall I bee the better to beleeve there is pardon of sinnes unlesse I can beleeve that my sinnes are pardoned now in generall there bee six particulars to bee beleeved 1. That all men bee sinners both in the estate of Nature and in the estate of grace 2. That there is no way to finde release but by the forgivenesse of them 3. That there is forgivenesse of sinnes if men will seeke it 4. There is forgivenesse of sinnes without limitation of Number bee they never so many or Quality bee they never so great 5. That God onely forgiveth sinnes 6. That God doth not absolutely forgive but it is upon condition if men repent them of their sinnes First Wee beleeve that all men bee sinners both in the estate of nature and in the estate of grace for in our Christian faith wee beleeve the forgivenesse of sinnes now there can be no forgivensse where there is no sinne and Christ teacheth us to pray daily for the forgivenesse of our sinnes to shew that the pardon of them is as needfull as our daily bread even in our best estate Iob. 9. 3. it is said If hee will contend with him hee cannot answer him one of a thousand and Psal 143. 13. David saith enter not into judgement with thy servant O Lord for in thy sight no flesh is justified so Salomon shewes 1 King 8. 4. That there is no man that sinneth not and Iames 3. 2. it is said In many things wee sinne all so also 1 Iohn 1. ult If wee say wee have no sinne wee deceive our selves and there is no truth in us Hence then it is plaine by the Scriptures that all men are sinners both in the estate of nature and in the estate of grace And it is plaine by Reason also for look where the punishments of sinne bee there is sinne for by order of divine Iustice where there is sinne there is the punishment of it Now all men have in some measure tasted of the punishments of sinne some in one kinde some in another therefore there is sinne in all men Wee see in experience that if the Bayliffes be busie about a man and they arrest him and strain him in his goods they will say surely this man is in debt hee is but in a poore estate so when the Lords Bayliffes bee left about a man that is when the judgements and punishments of God distraine us in our goods and arrest us wee may say surely wee are in the Lords debt our estate is but meane and poore The use is seeing all men bee sinners both in the estate of Nature and grace therefore every man must labour for the forgivenesse of his sinnes Wee see that David when he came to the sight of his sinnes by the Prophet Nathan he was not at rest till hee had repented of them so when we are brought to the sight of our sinnes by any occasion we should not be at rest till we have repented of them If a man hath committed such an offence against the king that he is in danger of death hee cannot bee at rest till he hath gotten a pardon from the king sealed which when hee hath hee layeth it up in his chest and looketh on it many times to his comfort so when wee have sinned against God and are in danger of death let us not be at rest till wee have got a pardon from God sealed with the blood of Christ which a man must lay up in his heart and look on it at all times for his comfort Secondly there is no way to finde release of our sinnes but by forgivenesse therefore when we have sinned against God there is nothing that can release us neither Angell nor Archangell but it must be by forgivenesse our case is like the servants Matth. 18. 24. that ought a thousand talents a great deale and had nothing to pay it withall so wee have a great deale to pay unto the Lord and have not one halfepenny to pay him with we have nothing and therefore we are never able to satisfie for it neither is there any other way to release us but by forgivenesse The Church of Rome saith that a man may satisfie God for many of his owne sinnes and that according to justice and needeth not at all forgivenesse But this is contrary to the doctrine of their owne schoolemen and Reason is against it First every man that doth satisfie for any thing must doe as much good to the partie as be hath wronged him by his offence as Aquinas saith that satisfaction implyes a certaine equalitie But when we sinne against God wee offend an infinite thing therefore there must be infinite satisfaction for it but al the actions of men bee finite and therefore no man can satisfie God for any sinne Secondly no man can discharge one debt by paying another debt But all we doe is due debt to the Lord for as Christ saith When yee have done all that ye can say that We are unprofitable servants therefore because all that we doe is due debt unto the Lord therefore we cannot satisfie for any sinne Thirdly sinne hindreth the vertue of satisfaction for if a man be a sinner he can doe nothing that is pleasing and acceptable to God and if a man cannot please God he cannot satisfie for any sinne but there is no action we doe but we sinne in it therefore we cannot satisfie God for our sinnes This is cleare by the Scriptures and therefore their doctrine of the Church of Rome is not to be beleeved For we must acknowledge when wee have sinned that there is no way to satisfie God but by free pardon and forgivenesse But how is it free pardon and forgivenesse I answer It is free in regard of us It is due in regard of Christ for it cost him three and thirty yeeres travell in this world it cost him his life and his blood many streames of pure blood issued from him to obtaine a
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 â—â—nds 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
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
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
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. †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. Impâ—tation 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 Betâ—lehem 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. †Two times to commend our soules to God In danger every day 258. 3. grounds of coÌ„mending 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. †Christs complaint on the crosse 168. Christ conceived of the flesh of the Virgin 105. †by the power of the holy Ghost how 106. Christ conceived by the Holy Ghost that he might be pure and without sin 107. †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. †207. †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. †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. †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 〈◊〉 467. * D ALL needlesse dangers are carefully to be shunned 338. †Whether the darkenesse of the Sunne at Christs passion was all the world over 165. †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. †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. †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
ought to keepe God our friend in this life if we expect to have him so at oâ—r death 256. †¶ Fulnesse of time 113. ¶ Christ came not till the fulnesse of time 114. ¶ G CHrist apprehended in a Garden because 1. Sinne began in a Garden 2. Christ prayed in the Garden 3. It was a place knowne to Iudas 177. c. The calling of the Gentiles in the wise mens comming to Christ 129. †That the Holy Ghost is God proved by Reason Scripture 479. The holy Ghost a Person really subsisting 481. distinct from father and Sonne 482. The holy Ghost really and actually in us 487. The holy Ghost Teacheth Governeth Comforteth us 509. c. The graces of the holy Ghost inestimably good 487. †The benefits wee receive by the holy Ghost 508. How the holy Ghost may be lost 515. †The meanes to come by the holy Ghost 488. The true markes to know whether the holy Ghost be in us or no. 489. Discovery of the false markes of the holy Ghosts being in us 494. The Defect Excesse of giving 593. Christ gave gifts personal to the Ministers royall to euery man 367. The life of Glory 650. The Saints Glory by Christs pronouncing them blessed at the end of the world 447. * Differences of Christs and Moses Glory 419. Foure properties of Goates 436. That there is a God proved by The workes of God The place where God is The nature of the creatures Our conscience Our experience 42. c. That there is but one God 46. How God is said to be Almighty 59. Things that imply Incapability Weaknesse Contradiction God caÌ„not doe 60. Vses of Instruction Comfort from Gods being Almighty 61. God is a true God inregard of his Nature Properties 48. We must beleeve God is our God in particular 49. God the Father of Christ 52. Vnion with Christ makes God our Father 53. Comforts that arise from Gods being our Father 56. Some men make their bellies their gods 46. ¶ A distinction of the Persons in the Godhead 50. †The Father the fountaine of the Godhead 51. ¶ Golgotha why so called 216. Many hindrances when wee goe about any thing that is good 340. †How God the Father communicates his goodnesse to the Sonne and holy Ghost 52. * The Church the Goshen of God therein light onely all the world besides being darke 565. ¶ The Gospell like a Vine in his growth 122. * The Gospell compared to a great glasse 219. †Christ more glorious in the preaching of the Gospell than in his bodily presence on Earth 130. * The wicked disobedient to Christs government 87. ¶ Christ governes his Church by 1. Drawing them to himselfe 375. 2. Guiding them the right way 377. 3. Exercising them with trials for their good 378. 4. Defending them from their enemies 380. Foure grounds that the true graces of Gods Spirit are never finally lost 518. In all Gods People a roote of Grace remains to be discerned three waies 505. * Common graces of the Spirit may bee lost 517. †Five meanes how to nourish the graces of the Spirit 520. No power in man to doe any thing unlesse God give him grace 445. Two things a weake beginner in grace must looke to 501. Grace at first small increases like seedâ— sowne 490. * Degrees of grace 490. †Growth of grace imperceptible 491. ¶ If grace be in the heart it will shew it selfe 190. * When wee rise in grace wee must leave the sinnes of nature behinde us 298. * The Papists opinion of the incertainty of grace confuted 494. Two defects in restraining grace 495. The graces of the Spirit compared to Oyle 81. Desire of grace fourefold 505. ¶ Comforts in the lying in our graves 633. Christs grave why new 279. Every man though hee have no house hath a grave to be buried in 278. * Christ at first made knowne to the poorer sort not great men 120. ¶ All sinne is a griefe to God 481. * The sinnes of Gods People doe more grieve Christ than of the prophaner sort 18. †The Spirit grieved by sinne against knowledge and disobedience 520. H THe right hand of God signifies 1. His Power 2. The glory of Heaven 3. Propinquitie of place to God in dignity 371. By Christs sitting at Gods right hand is implied His enobling our nature His governement of the Church 372. Christ sits at Gods right hand 1. To shew the worke of mans redemption is finished 2. All judiciary power is committed to him 3. He is in continuall act of judgement 374. Never can a man make too much haste to come to Christ 126. ¶ A good hearer like dry powder 528. ¶ How to know whether Christ bee conceived in the heart 105. ¶ The great stirre that is at the conception of Christ in the heart of a Christian 108. †The heart hardned in sinne nothing will do good upon 185. ¶ Pilate an Heathen goes beyond most Christians in fearing to sinne against God 209. * God the maker of Heaven and Earth 64 65. Of the reâ—â—ing of the Heavens and the Earth 412. All that come to Heaven must come by Christ 286. ¶ Heaven promised to sinners upon repentance 242. * Heaven prepared for the Elect before they were borne 451. Gods Children must be content to stay from Heaven for the good of those they live amongst 359. †In Heaven we shall be freed from 1. All necessities of nature 652. 2. All labours of this life ibid. 3. Originall sinne 653. 4. All worldly power and authoritie 654. 5. All society with the wicked ibid. 6. All sicknesses and diseases 655. The Heavens shall be new in regard of Vse Disposition Effects 413. In Heaven we shall enjoy 1. Immediate society with God 655. 2. Eternall presence of Christ ibid. 3. Societie of Saints and Angels 657. 4. Lordship over the world ibid. 5. A continuall Sabbath to the Lord. 658. Christ suffered the paines of Hell but not in place of Hell 242. * Women when good helps 206. * Christ borne when Herod was king to shew His Kingdome was not of this world The Iewes kingdome was at the lowest 115. Why Herod was troubled at Christs comming 132. †Herod desired to see Christ not for love but for his miracles sake 201. ¶ The holy Ghost the onely Author of holinesse 482. Sixe meanes whereby the holy Ghost workes holinesse in us 484. Two defects of Popish holinesse 572. All our hope and comfort must bee in Christ 140. * We ought to bee humbled seeing Christ was humbled for us 101. †Christs humiliation the first degree 100. The humilitie of Christ in his birth 117. ¶ None can hurt us but from power given from God 60. 179. * I THe Valley of Iehoshaphat not the place of the last judgement 398. Christ will deale with good men as Iehu with Iehonadab 447. ¶ Humane reason brought the wise men to Ierusalem divine to Bethlehem 130. †Why the Iewes were troubled at Christs birth 132. ¶ In
Spirit attends the Ministery of his Word 345. The authoritie of the Ministery is to forgive sinnes 346. All true Ministers are sent to Seeke that which was lost Call sinners to repentance Preach deliverance to the captives 342. Why meâ—tion is made of Christs sufferings and not of his miracles 145. †Money ill come by will one day lie heavie on the conscience 184. †Mortification wherein it consist 503. ¶ How Moses may bee said to accuse us 554. ¶ Why Christ dranke myrth mingled with wine 217. ¶ The mystery of God spoken of Revel 10. 7. the end of the world 251. ¶ N REverence due to the Name of God 208. ¶ We are naturally naked in the sight of God 222. †A good nature no signe of grace 494. Nature hardly restrained by grace 516. * Christ tooke on him both the whole Nature of man as soule and body and the infirmities thereof 102. Christ tooke on him such infirmities of mans nature as were not sinnefull but unblameable passions and those not personall but common to all men 102. ¶ Christ tooke the infirmities of mans nature 1. For satisfaction sake 2. To strengthen faith in the incarnation 3. For our example 4. To compassionate us 103. c. Christ tooke mans nature inregard of Necessitie Equitie Fitnesse 103. ¶ The ends why he tooke it are to Redeeme man Restore the lost Image of God in man Advance mans nature Make it dreadfull to the divel Declare thereby the Wisedome Goodnesse Iustice Power of God 164. Mans nature and sinne hardly parted but by the power of the holy Ghost 107. †Impossibilities to a naturall man 511. * Better not to speake at all than ill of our neighbours 195. ¶ We may not hurt our neighbours though it be in our powers 200. * Noah left all to save his soule 38. Christs words Noliâ—e tangere 312. ¶ God is able to make a man somewhat when he is nothing 66. ¶ O THe marvellous obduration of the Iewes 185. Obedience due to God that Made Can destroy Disposes all things 64 65 Obedience due to Christ as Lord. 97. ¶ A man that hath nothing to offer to God must offer his sinnes 137. ¶ The threefold office of Christ 83. Oile of gladnesse why so called 81. ¶ Difference in opinions hath beene in all ages 283. †The danger of letting slip an opportunitie 348. Christ over-heares every word wee speake 351. P THe Papists feare the Popes curse more than Gods 467. †Christ borne of meane Parentage to Sanctifie the meanest births Pull downe the pride of the world Teach us contentment Declare the greatnesse of Gods love 111. Christs care extends not onely to all in generall but to every one in particular 347. We must beleeve in particular 77. * Christ the true paschall Lambe 266. 268. ¶ Christs Passion two-fold of Necessitie Arbitrary this he Vnderwent Refused 218. No perfect peace on earth whilst the Church is Militant 531. * Christ brings peace whithersoever he comes 339. ¶ True peace of conscience is only to be sought in the death of Christ 340. Gods People are sensible of their owne wants 248. ¶ Perseverance obtaines the Crowne 255. ¶ Why Peter girt his coat unto him when hee cast himselfe into the Sea and swim to Christ 627. Philip of Macedonia his dayly memento 407. ¶ God as a Physitian gives his people such a potion as shall free them from all diseases 641. ¶ Pilate sought to cleare Christ 197. ¶ Pilate laboured to deliver Christ Loquendo Mittendo Iungendo Flagellando 200. Of Pilates labouring to deliver Christ 205. In foure respects we must be Pilgrims here 40. The places of trouble God will make places of comfort 360. What to plead against Satan 152. Wee ought to remember death in the midst of all our pleasures 279. ¶ Neglect of the poore a great sinne 475. Christ the poore mans portion 121. ¶ Christ not to bee despised for his povertie 137. * What Christ prayed for in the Garden 160. * Christ prayed for his enemies 225. Prayer is seede sowne in Gods eares and heart 488. †As Christs so our prayers must be limited to Gods good will 160. The stronger conflicts the more earnest our prayers 161. ¶ Prayer should take place where admonition will not 227. †Ground of prayer 240. * Hearty prayer shall not want its due fruit 242. * Praising of God must follow holy Services 127. ¶ Preparation to Heaven illustrated by a Simile of a Traveller 447. †A personall precept bindes not every man 492. ¶ No man must prescribe conditions to God 349. †Wee must labour to bee in the presence of Christ 98. * A twofold presence of God 1. Generall to sustaine us in the life of Nature 2. Particular to assist us in the life of Glory 170. 465. Christ a Priest to Reconcile us to God Intercede for us 84 c. The longer we live here the neerer we draw to the accomplishment of Gods Promises 114. †God 's Promises accomplished in the fulnesse of time 113. Patient waiting for Gods promises commended 114. * Christ a Prophet to declare the will of God 83. The soule goes not to Purgatory or a middle place 604. Q HOw the Spirit is quenched 516. R AS the Rechabites observed their father Ionadab so wee must observe and obey God 54. * Reconciliation to God is by Christ 152. * Our reconciliation to God cost Christ thick blood 163. †Our reconciliation no easie thing 212. †The difficultie of recovering out of sinne if long lyen in 350. ¶ The worke of redemption greater than of creation 68. ¶ The great and long labour of our redemption 253. * The consummation of our redemption in the words It is finished 251. †The power of grace in the heart makes Gods people to rejoyce 136. ¶ T is nothing to be religious if not just withall 139. ¶ Two remembrances of God in Iudgement Mercie 241. †Repentance cannot save without faith for three reasons 1. 2. Repentance Fruitfull only in this Vnfruitfull or penall in the other life 609. ¶ Defects in unsound repentance as in Ahab c. 497. The danger of late repentance 235. No repentance in Hell 285. †Christ alwaies comes to repentant sinners 306. †No resisting Christ the Lord of the world 96. ¶ Of the resurrection of the body 623. Reasons proving it drawne from the Power Iustice Mercie End of Christs comming Resurrection of Christ of God 623. Objections of Atheists against the resurrection answered 625. The glory of the body at the resurrection consists in 1. 2. 3. 4. 5. 6. Intirenesse of parts 638. Beauty and lovelinesse 639. Brightnesse and splendor ibid. Immortalitie and immutabilitie 640. Spiritualitie 642. Power 643. Of Christs resurrection 292. Christs resurrection of necessity to Assure us of pardon of sinnes Apply salvation Assure our resurrection out of the Grave Trouble 292. c. The companions of Christs resurrection 300. The manifestation of Christs resurrection 304. Reasons that wee
Fourthly the end of their iourney Three motione or reasons to seeke Christ 1 Simile 2 3 Simile Fifthly what mooved the Wisemen to seeke Christ 4 Simile Vse 1. 1 Quest sol SER. XII Two discouragements of the wisemen in seeking Christ 1 Observe Simile Simile 1 2 Simile 1 2 Object Sol. Rom. 6. 13. 3 Simile First Hee was man Secondly a Devout man Luk. 2. 25. Thirdly he waited for the Consolation of Israel 2 1 Thirdly the effects of Simeons manifestation of Christ 1 Simile 3 1 Simile 2 Simile 3 2 4 Simile SER. XIII Quest Sol. ARTI III. First the necessity of Christs Sufferings 1 Necessitas Precii Simile 2 Necessitas exempli Secondly who it was that suffered Vse 1. Simile Quest. Sol. Vse 2. Vse 3. Simile Thirdly for whom be suffered Vse 1. Vse 2. Simile Simile Fourthly the â—nd why Christ suffered The generall end of his death 1 Object Sol. 2 Heb. 9. 12. 3 Simile The particular end of his death First to reconcile us Simile Plead against Satan Secondly to abolish sinne Simile Fifthly of whom Christ suffered Sixthly what Christ suffered 1 Affliction the curse of our sins wrought in Christ Two causes of Christs Feare 1 2 1 Causes of Feare Simile Simile 2 Cause of Christs Feare Simile Simile 2 Affliction of Christ. 1 Three causes of Christs Sorrow Vse 1. Simile 2 Simile Simile Simile 3 Affliction of Christ Vse 1. Simile SER. XIV Vse 2. Vse 3. Two reasons why sinne seemes so light 1 Simile 2 Simile 3 Simile First what Christ Praied for Simile Simile Secondly the limitation of his Prayer Thirdly the effects of Christs Afflictions First the procuring Cause Sin Secondly the carriage of Christ Simile Simile 2 King 8. 29. First He did sweat Secondly blood Vse 1. Simile Vse 2. 3 Thicke bloud Heb. 12. 1. Iob 15. 16. 4 It ran thorow his garments Simile Simile 5 It ran on the ground Simile Simile The second thing Christ suffered from God on the Crosse 1 Sam 28. 15. The first cause 1 The manner of it Vse Simile Simile The second cause of it Reason 1. Simile Reason 2. Simile Simile Simile 3 The end of the Darknesse Simile 2 The effect of Christs suffering on the Crosse 1 SER. XV. Simile Quest Sol. 2 3 Two times the devill tempts busily Simile 2 First what it is to be forsaken 1 Vse 2. Secondly how farre forth God forsaken 1 Simile The second desertion Simile How farre forth one may be forsaken in the life of grace Quest Sol. 1 Foure grounds proving that a Christian or a true beleever is neither totally nor finally forsaken of God 2 3 4 1 They fall in part Simile 2 He fals not finally Simile Vse 1. Vse 2. Vse 3. Simile 3 Why God forsakes his people 4 How we should carry our selves being forsaken First mournefully Secondly patiently Simile Thirdly hâ—lily Simile Secondly what Christ suffered of men Three reasons to enable us to suffer from men 1 2 3 Simile Simile First the place where 2 Simile Simile 3 Simile Secondly the time when Thirdly the preparation for it Fourthly the meanes and manner Simile Simile SER. XVI The second thing what did moove Judas to betray Christ First the merchant Simile 2 The Chapman 3 The Ware sold 1 2 3 4 5 4 The Price Distinction of Shekels 1 2 3 The Manner 4 The Issue and event 1 2 Simile Simile Simile First in his taking two things 1 The Iewes obduration Secondly a meditation of the last Iudgement 1 2 3 Simile Simile 2 The binding of Christ three reasons of it in regard of mans intention First for paine and punishment Secondly for the more security Thirdly to put the more disgrace upon Him Secondly Hee was bound in regard of God for three causes 1 2 3 First the chaine of condemnation Simile Simile Secondly the chaine of corruption Simile Simile Thirdly Christs leading away 1 The Person 1 A Young man Simile 2 2 The declaration of his Love 1 2 1 2 3 3 The souldiers rage Matth. 7. 4 His escape Simile 1 SERM. XVII Before whom he was Arraigned Secondly the causes why Christ was arraigned 1 2 3 Iob 9. 20. Thirdly the manner of his arraignment Foure testimonies of Christs innocencie First his concealement Secondly his defence 2 3 4 1 2 Simile Simile First how often Pilate sought to deliver Christ. The first time 1 2 Simile 1 King 10. 8. The second time Proverbs The third time The fourth time 2 The meanes used to deliver Christ Quest 1. 2 Ans 1. Ans 2. 1 By speaking for Him Simile 2 By sending Him to Herod Simile Thirdly by ioyning Christ with Barabbas Simile Simile Fourthly by whipping of him Vse 1. Vse 2. Vse 3. Thirdly what made Pilate so stand for Christ. First his owne conscience Simile Simile Secondly the admonition of his wife First who sent the message Secondly when it was sent Thirdly the message Simile Fourthly the reason and cause SERM. XVIII Vse Simile 2 3 Simile 3 The strange silence of Christ Simile 4 Christs protestation 5 Christs Commination 4 What made Pilate to condemne Christ 1 The importunitie of the Iewes Simile Simile Simile 2 Feare to lose Caesars favour SERM. XIX The first thing Christ must die the death of the Crosse for foure reasons 1 Because it was onely accursed 2 Because it was a shamefulâ— death 3 Because it was one of the painefullest dâ—aths Reasons 4. 1 2 3 4 Vses 2. 1 2 Why Christ dyed not an ordinary death 4 1 2 The second point how Christ was led to bee crucified 1 In his owne garments Vse 1. Simile 2 2 They laid his Crosse upon him 1 2 3 Simile Iob. 6. 14. The third thing where Christ was crucified 1 Without the Gate Three Reasons why Christ suffered without the Gate 1 Simile Simile Simile 3 Simile Simile 2 In Golgotha SERM. XX 2 Simile Fourthly the manner of Christs crucifiing Matth. 27. 34. Mark 15. 25. Quest. Why Christ refused the bitter cup. 1 Sol. Division of Passion twofold Simile 2 Simile Fifthly the crucifying of Christ 1 2 3 4 5 Vse 1. Simile Simile Simile Vse 2. Vse 3. Vse 4. Vse 5. Of the stripping of Christ Vse 1. Vse 2. Vse 3. Next crucified betwint two theeves 1 2 Five falsehoods of popish Crucifixes 1 2 3 4 5 Fiftly Christs Behaviour on the crosse Simile Simile The seven last words of Christ upon the crosse The first word of Christ on the crosse First for whom Christ prayed 1 Simile Simile Five Considerations to move us to love our enemies 2 Simile 3 Simile 4 Simile 5 Simile The second Lesson Quest. Sol. Simile Simile 2 What Christ prayes for 3 When hee prayed for them 1 Simile 2 1 Of Compassion 2 Of Extenuation SER. XXI 1 Occasion of the speech First a Morall Simile Secondly a Spirituall use Simile 2 The Speech it selfe 1 2 1 Object Sol. 2 3 Order of our Duty Simile 4 Simile Object Ans Simile Secondly the time when he spake Simile Heb. 11. 21.
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 Mâ—ses 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
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 perfâ—orme holy duties Simile Impossible to a naturall man 1 2 3 Fifthly comfort in distresse How the comfort of the Holy Ghost exâ—â—ds 〈◊〉 other comfort 1 For 〈◊〉 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 Spâ—rit 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 â—romise 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 â—e 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 â—he 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 sâ—â—d 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 pâ—ircing 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 conâ—inuall Sabbath to the Lord. Simile The continuance of Life everlasting Simile Simile Simile 1. Pet. 1. 4.