into Canaan to be laid there Act. 7. 15 16. These Patriarks had not any superstitious opinion of that Land as the Jews of late times have and so the Papists have of Churches and Church-yards but they both shewed themselves to die in faith not doubting but that God at length would perform the promise that he had made concerning the Land of Canaan and also they looked at that Land as a type of heaven where eternall rest is prepared for all Gods elect people 2. In the time of the old Testament God shewed unto his people that there is a life everlasting in the world to come by examples of some whom he took and translated out of this world into the other without death intervening Thus it is said Gen. 5. 24. that Enoch wnlked with God and he was not for God took him That is he was translated that he should not see death Heb. 11. 5. So Eliah was taken up alive into heaven as we read 2 King 2. These examples shew that besides this life here in this world there shall be another hereafter in the world to come 3. After that Abraham Isaac and Jacob were dead God stiled himself the God of Abraham the God of Isaac the God of Jacob Exod. 3. 6. Now as Christ said unto the Sadduces God is not God of the dead but of the living Mat. 22. 32. God so stiling himself their God shewed that both their souls did still live though separated from their bodies and also that their bodies should be raised again and both souls and bodies being reunited should live for ever And thus is life everlasting proved by the old Testament But the new Testament is more full and expresse to this purpose Christ hath brought life and immortality to light thorough the Gospell 2 Tim. 1. 10. Before Christs coming life and immortality lay hid it was but darkly discovered but now by the Gospell it is brought to light it is clearly revealed The places of the New Testament â— in which everlasting life is expressely mentioned are so many that it were endlesse and they are so obvious that it is needlesse to recite them Now everlasting life is begun here but perfected hereafter 1. It is begun here He that believeth on the Son hath not shall have but hath everlasting life Joh. 3. 36. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life John 5. 24. Everlasting life as begun here is the life of grace of which that is meant 1 John 3. 14. We know that we have passed from death to life that is from the death of sin to the life of grace because we love the brethren that this life of grace is life everlasting by inchoation S. John shews immediately after v. 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternall life in him So that eternal life doth abide in the children of God whilest they are here it is here begun in them 2. It is perfected hereafter and therefore it is said in the Text in the world to come life everlasting because the fulnesse and perfection of it is not here in this world but in the world to come In respect of the soul this life is perfected immediately after its separation from the body For it is a grosse and monstrous opinion that some both in former times and also in these times have maintained Vide Aug. de Heres cap. 83. Calvin de Psychopanncuhia that the soul doth either die with the body or doth sleep when it is out of the body This day shalt thou be with me in Paradise said Christ to the believing malefactor Luke 23. 43. We know tht when this earthly house of our Tabernacle is dissolved we have a building of God a house not made with hands eternall in the heavens saith the Apostle 2 Cor. 5. 1. And the spirits or souls of just men departed out of this life are called the spirits of just men made perfect Heb. 12. 23. In respect of the body everlasting life is perfected when the body is raised up and of corruptible and mortall becomes incorruptible and immortall And in this respect both in the Creed and also in the Scripture everlasting life is put after the Resurrection of the body See Dan. 12. 2. and John 5. 29. because at and by the Resurrection everlasting life is consummated and made perfect in respect of the whole man both soul and body Now as everlasting life in respect of it's inchoation and beginning here is called the life of grace so in respect of it's consummation and perfection hereafter it is called the life of glory That which is called the Crown of life Revel 2. 10. is called the Crown of Glory 1 Pet. 5. 4. And that which in other places is termed eternall life is termed eternall glory 1 Pet. 5. 10. The life of grace here and the life of glory hereafter differ not in kind but in degree Grace is an inchoation and beginning of glory and glory is a consummation and perfection of grace What a life this everlasting life considered in its fulnesse and perfection the life of glory is only they fully and perfectly know who do enjoy it It is a glory that shall be revealed Rom. 8. 18. It is not revealed yet but shall be hereafter This life is hid with Christ in God Col. 3. 3. It doth not yet appear what we shall be 1 John 3. 2. But thus much the Scriptures plainly shew that this life is admirable Christ when he cometh shall be glorified in his Saints and admired in all them that beleeve 2 Thes 1. 10. And that it consists in a clear vision of God and a full fruition of him Now we see thorough a glasse darkly but then face to face 1 Cor. 13. 12. When he shall appear we shall be like unto him for we shall see him as he is 1 John 3. 2. Christ pronounceth the pure in heart blessed because they shall see God Mat. 5. 8. And he also makes the happinesse of the Angells to consist in this that they alwaies behold the face of God Mat. 18. 10. The Queen of Sheba thought Solomons servants happy that they did continually stand before him and hear his wisdome 1 King 10. 8. What a happinesse then is it to be for ever in the presence of God and to enjoy immediate communion with him Such is the happinesse of the life to come as that it shall be free from all evill and full of all good 1. It shall be free from all evill both evill of Posse non peccare sin and evill of affliction 1. There shall be no sin there Adam had a possibility of not sinning but there shall be an impossibility of sinning the best here are imperfect but there all imperfection is Non posse peceare abolished just men are made perfect Heb. 12. 23. Now if sin even in
are delivered from Satan Now shall the Prince of this world be cast out said Christ when the time of his death was at hand Joh. 12. 31. For asmuch as the children are partakers of flesh and blood he also himselfe took part of the same that thorough death he might destroy him that had the power of death that is the devill Heb. 2. 14. The devill is there said to have the power of death though that properly belong unto God for it is he that killeth and he that maketh alive 1 Sam. 26. Deut. 32. 39. because by the malice of the devill man became guilty of sin and so liable unto death Christ by his death hath vanquished Satan and freed those that belong unto him from Satans power Therefore they that believe in Christ are said to be brought from the power of Satan unto God Act. 26. 18. and to be delivered from the power of darknesse Col. 1. 13. 3. We have right unto eternall life Had not Christ died we had been uncapable of life that life which is to come This was signified by that Gen. 3. 24. where it is said that Adam having sinned God drove him out viz. of Paradise and he placed at the East of the garden of Eden Cherubins and a flaming sword which turned every way to keep the way of the tree of life By reason of sin the life to come eternall life which was shadowed by that tree of life was inaccessible unto us we could have no accesse unto it but Christ by his blood hath made a new and living way for us Heb. 10. 20. And for this cause he is the mediator of the new Testament that by means of death for the redemption of the transgressions that were the first Testament they which are called might receive the promise of eternall inheritance Heb. 9. 15. And in the two verses following is shewed why the new Covenant that God hath made with his people is called a Testament because it is of force by Christs death For where a Testament is there must also of necessity be the death of the testator For a Testament is of force after men are dead otherwise it is of no strength at all whiles the testator liveth Neither doth this make for the Popish opinion of Limbus Patrum as if before Christs death none did go to heaven and enjoy the happinesse of the life to come For Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. The death of Christ was of force as well before as since Christs coming they that did believe in Christ to come did enjoy the benefit of his death as well as they that now since his coming do believe in him Ob. But may some say notwithstanding Christs death yet still all die Answ True but not so as otherwise had it not been for Christs death they should have died For 1. By the death of Christ all that believe are altogether freed from the second death over such the second death hath no power Revel 20. 6. 2. The first death to believers is as no death but an entrance into life even life eternall Blessed are the dead which die in our Lord from henceforth yea saith the Spirit that they may rest from their labours c. Revel 14. 13. The souls of the faithfull being separated from their bodies do immediately enter into happinesse which made the Apostle say that to die was gain unto him Phil. 1. 21. And v. 23. that he desired to be dissolved and to be with Christ which was far better And the bodies of believers shall also in due time be raised up and together with their souls be made partakers of eternall blisse Christ by his death hath overcome death so that they that believe in him shall not be overcome by it not so as for ever to remain under the power and dominion of it I will ransome them from the power of the grave saith Christ I wil redeem them from death O death I will by thy plagues O grave I will be thy destruction Hos 13. 14. To which place the Apostle alludeth saying O death where is thy sting O grave where is thy victory And he addes the sting of death is sin and the strength of sin is the Law But 〈…〉 ks be unto God who giveth us victory thorough Jesus Christ our Lord 1 Cor. 15. 55 56 57. Vse 1. Here then is consolation for us in respect of the guilt of sin and the fear of wrath as due for sin Do our consciences accuse us doth Satan throw his fiery darts at us The meditation and application of Christs death is sufficient to quiet our consciences and to repell Satan and all his assaults Who shall lay any thing to the charge of Gods Elect it is God that justifieth Who is he that Turbatur conscientia sed non perturbabitur qui◠vulnerum Domini recordabor condemneth it is Christ that died Rom. 8. 33 34. My conscience saies one is troubled but it shall not be orewhelmed for I will remember the wounds of the Lord Jesus Vse 3. But as Christ died for sin so must we die unto sin thus must we be conformed to his death or els we can expect no benefit by it We thus judge saith the Apostle that if one died for all then were all dead And that he died for all that they that live should not henceforth live unto themselves but unto him that died for them and rose again 2 Cor. 5. 15. They are therefore most foolish and absurd who think that because Christ died for them therefore they may live as they list As if Christ by his death had purchased not freedome from sin but freedom to sin this is to turn the grace of God into lasciviousnesse and to deny the only Lord God and our Lord Jesus Christ Jude v. 4. But we have not so learned Christ Ephes 4. 20. our very Baptism doth teach us another lesson The Apostle having said Where sin abounded there grace hath abounded much more Rom. 5. 20. To prevent the abuse of this doctrine he addes presently after What shall we say then shall we continue in sin that grace may abound God forbid How shall we that are dead unto sin live any longer therein Know ye not that so many of us as were baptized into Christ were baptized into his death Therefore we are buried with him by baptisme into death c. Rom. 6. 1. 2 3 4. So Col. 3. 2 3. Set your affections on things above not on things on the earth for ye are dead viz. unto sin and v. 5. Mortifie therefore your members that are upon the earth fornication uncleannesse inordinate affection evill concupiscence and covetousnesse which is idolatry This mortifying of sin and dying unto sin imports 1. A serious and setled purpose to eschew sin I said that is I purposed I resolved I will take heed unto my waies that I offend not with my tongue Psal 39. 1. I am purposed
the regenerate be so grievous as the complaints of the Saints do shew it is mine iniquities are gone over mine head as an heavy burthen they are too heavy for me to bear said David Psal 38. 4 And Paul by reason of those reliques of corruption that were in him cried out O wretched man that I am who shall deliver me c. Rom. 7. 24. How great a happinesse then will it be to be altogether freed from sin as they are that do partake of the life to come Then shall the Church indeed be glorious when it shall be without spot or wrinkle or any such thing Ephes 5. 27. 2. Neither shall there be any affliction in the life to come All tears shall be wiped away Revel 7. 17. There shall be no suffering no sorrow there But to be exempt from evill all evill this is but one and the lesser part of happinesse To enjoy good all good this is it indeed that which doth make happy And therefore 2. The life to come is not only free from all evill but also full of all good VVhat good can be desired but there it shall and that in full measure be enjoyed There God is enjoyed to the full and they that enjoy him enjoy all There are riches the true riches Luke 16. 11. There is glory a far more exceeding and eternall weight of glory 2 Cor. 4. 17. There is joy and pleasure even fullnesse of joy and pleasures for evermore Psal 16. 11. Peter having but a glimpse of this celestiall happinesse when he saw Christ transfigured in the Mount was so ravished with it that he said Lord it is good for us to be here if thou wilt let us make here three Tabernacles c. Mat. 17. 4. How then shall they be ravished who shall have the full and perfect enjoyment of this happinesse Vse 1. Now if there be such a life as the Scripture speaks of in the world to come how great then is the folly and madnesse of the most who only look after the things of this life but heed not the things of the life to come They live so as if there were no life after this or as if it were not worth the looking after or as if they were sure of it though they never labour for it they spend their thoughts cares and endeavours upon the profits pleasures and preferments of this life and they forfeit their hope of the life to come for every toy every trifle O ye Sons of men how long will ye turne my glory into Ocurâ—s hominum quantum est in rebus inane Pcrs Ocurvae in terras animae coelestium inanes Idem shame how long will ye love vanity and seek after leasing Selah Psal 4. 2. Behold all ye that kindle a fire that compasse your selves about with sparks walk in the light of your sire and in the sparks that ye have kindled solace your selves in your earthly injoyments this shall you have of mine hand you shall lie down in sorrow Isai 50. 11. O that they were wise and understood this and would consider their later end Deut 32. 29. Vse 2. Let us be wise and consider it VVhat soever we do let us be sure to lay hold on eternall life 1 Tim. 6. 12. However it fare with us in this life let us make sure of that life that is to come Let us consider that 1. It is life and skin for skin and all that a man hath will he give for his life even this temporall life as Satan said truly in respect of the thing which he spake though falsly in respect of the end for which he spake Iob 2. 4. But what is this life in comparison of that to come what is life temporall in comparison of life eternall Life and good death and evill are joyned together as terms equivalent Deut. 30. 15. and so v. 19. life and blessing death Non est vera vita nisi ubi foeliciter vivitur Aug. Enchirid. c. 92. In damnatione novissima quamvis homo sentire non desinat tamen quia sensus ipse necvâ—luptate suavis nec quiete salubris sed dolore poenalis est non immeritò mors est potius quà m vita appellata Aug. de Civit. Deil. 13. c. 2. and cursing therefore the estate of the damned in hell is called death because it contains in it nothing but pain and misery and on the other side the estate of the Saints in heaven is called life because there is nothing but joy and delight in it 2. It is eternal Methusela and others lived many hundred years yet at length they died Gen. 5. But they that obtain this life shall never die They cannot die any more for they are equall unto the Angels Luke 20. 36. then shall be brought to passe the saying that is written Death is swallowed up in victory O death where is thy sting O grave where is thy victory 1 Cor. 15. 54 55. And eternity is that which both makes the misery of the reprobate misery indeed and the happinesse of the Elect happinesse indeed the reprobate shall be punished with everlasting perdition 2 Thes 1. 9. But the Elect shall be ever with the Lord 1 Thes 4. 17. all the misery and happinesse of this world is as nothing because it is but temporall but the misery and happinesse of the world to come is misery and happinesse indeed because it is eternall 3. The assurance of everlasting life will make all the sorrows and sufferings of this life light and easie to be indured The godly here are subject to crosses and afflictions as much as any yea more then any which made the Apostle say If in this life only we had hope in Christ we were of all men most miserable 1 Cor. 15. 29. But we faint not saies he but though our outward man perish yet the inward man is renewed day by day For our light affliction which is but for a moment worketh for us a far more exceeding and eternall weight of glory Whilest we look not at the things which are seen but at the things which are not seen for the things that are seen are temporall but the things that are not seen are eternall 2 Cor. 4. 16 17 18. This made the Saints take joyfully the spoiling of their goods they knew that they had in heaven a better and an enduring substance Heb. 10. 34. This made them indure the sorest torments that could be inflicted on them they knew they should obtain a better Resurrection Heb. 11. 35. the Resurrection of life John 5. 29. even everlasting life Dan. 12. 2. 4. Every ones portion must be either the one or the other of these two either everlasting life or everlasting damnation there is no middle estate betwixt these whatsoever they of the Church of Rome would perswade us Whosoever was not found written in the book of life was cast into the lake of fire Revel 20. 15. Could we seriously consider this that we must
and carefull to use all means that might be to appease him and to reconcile themselves unto him and that because their Countrey was nourished by the Kings Countrey Acts 12. 20. How then should we take heed of provoking God! how should we lay to heart his displeasure we depending upon him infinitely more then they did upon Herod God in whose hand thy breath is and whose are all thy wayes hast thou not glorified said Daniel to Belshazzar Dan. 5. 23. Vse 3. Again God being he that governs all and provides for all if we fear him as we ought we need not feare any thing not the opposition that can be made against us not the want of any thing that is needfull for us We may boldly say the Lord is my helper I will not fear what man can do unto me Heb. 13. 6. Let them that suffer according to the will of God otherwise they cannot suffer commit the keeping of their souls to him in well-doing as unto a faithfull Creator 1 Pet. 4. 19. And how little reason they that fear God have to fear the want of what is good for them David plainly shews saying O fear the Lord ye his Saints for there is no want to them that fear him The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Psal 44. 9 10. Behold saith he also the eye of the Lord is upon them that fear him upon them that hope in his mercy To deliver their soul from death and to keep them alive in famine Psal 33. 18 19. Let 's not therefore be anxious and solicitous about the things of this life for he that provides even for the meanest of the creatures will assuredly provide for us if we fear him and trust in him See how our Saviour urgeth and presseth this argument Mat. 6. 25 26 28 29 30 31 32 33. So the Apostle Paul Be carefull for nothing saith he meaning * The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used Mat. 6 and it importeth a distracting care anxiously carefull but in every thing by prayer and supplication with giving of thanks let your requests be made known unto God Phil. 4. 6. And so S. Peter Cast all your care upon him for he careth for you 1 Pet. 5. 7. Vse 4. This must also teach us in all our interprizes and affairs to seek unto God to direct us and to prosper â—s in that which we take in hand Man purposeth we say and that truly but God disposeth So the Wiseman tells us Many devices are in the heart of a man but the counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that shall stand All successe depends on his blessing if we have it no opposition can hurt us if we want it no indeavour of our own no assistance of others can do us any good Except the Lord build the house they labour but in vain that build it Except the Lord keep the City the Watchman waketh but in vain It is in vain for you to rise up early to sit up late to eat the bread of sorrows c. Psal 127. 1 2. All is in vain without Gods blessing and therefore needfull it is to hearken to that advice of Solomon Trust in the Lord with all thy heart and leane not to thine own understanding In all thy waies acknowledge him and he shall direct thy paths Prov. 3. 5 6. Needfull it is to pray as the Man of God doth Establish thou the work of our hands upon us yea the work of our hands establish thou it Psal 90. 17. Vse 5. So also in our successes and atchievements in all our prosperity and welfare we must acknowledge the goodnesse of God towards us and give him the glory of all seeing that all is from him and by his providence VVe must take heed of being like to those complained of Hab. 1. 16. They sacrifice to their net and burn incense to their drag c Moses earnestly admonished the Israelites to beware of this fault When thou hast eaten and art full then thou shalt blesse the Lord thy God for the good land which he hath given thee Beware that thou forget not the Lord thy God c. least when thou hast eaten and art full and hast built goodly houses and dwelt therein And when thy hards and thy flocks multiply and thy silver and thy gold is multiplied and all that thou hast is multiplied then thy heart be lifted up and thou forget the Lord thy God c. Deut. 8. 10 11 12 13 14. And thou say in thine heart My power and mine hand hath gotten me this wealth But thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth c. v. 17 18. Nehemiah as he was carefull to seek unto God when he was to make a request unto the King Neh. 1. 11. 2. 4. so was he also carefull to give praise and glory unto God when the King had granted him that which he requested of him And the King granted me saith he according to the good hand of my God upon me Neh. 2. 8. And v. 18. Then I told them of the hand of my God which was good upon me So Ezra having obtained a very large Commission of the King for the good of Jerusalem glorifies God for it Blessed be the Lord God of our Fathers which hath put such a thing as this in the Kings heart c. Ezra 7. 27. And v. 28. And I was strengthned as the hand of the Lord my God was upon me Vse 6. On the other side in all adversities crosses and afflictions we must take heed of murmuring and impatience seeing all comes to passe by Gods providence It is the Lord said Eli let him do what seemeth good in his sight 1 Sam. 3. 18. I was dumb and opened not my mouth because thou didst it saith David Psal 39. 9. This consisideration also did work upon Job and made him take all that befell him so patiently as he did he over-looked the Chaldeans and Sabeans and Satan himself he looked up to God and acknowledging his hand submitted unto him and gave him glory The Lord hath taken away blessed be the Name of the Lord Job 1. 21. Applicat In these times of trouble and distraction let this quiet and settle our minds that notwithstanding all commotions and combustions that are or may be yet God rules and governs all Say not saith Solomon what is the cause that the former dayes were better then these for thou doest not inquire wisely of this matter Eccl. 7. 10. Thou lookest only downward unto men whereas thou shouldest rather look upward unto God and consider his hand in all So Eccles 5. 8. If thou seest saith he the oppression of the poor and violent perverting of judgement and justice in a Province marvell not at the matter for he that is higher then the highest viz. of those that are
Lord Jesus Christ and thou shalt be saved Act. 16. 31. 2. Are there any outward troubles and pressures upon us Let us consider what Christ hath suffered and how by his suffering he hath reconâ—ised us to God and purchased eternall Redemption for us and therefore we need not fear though the earth be removed and though the hills be carried into the midst of the sea though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Psal 46. 2. 3. He that spared not his own sor but gave him up for us all how shall he not with him also freely give us all things Rom. 8. 32. Who shall separate us from the love of Christ shall tribulation distresse or persecution or famin or nakednesse or perill or sword As it is written for thy sake we are killed all the day long counted as sheep for the slâ—ughter Nay in all these things we are more then Conquerours thorough him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 36 37 38 39. Vse 2. Here also is instruction for us not to rely on our own but on Christs sufferings We must turn unto God as with all our heart so with fasting and with weeping and with mourning Joel 2. 12. We must so lay to heart our sins as to be afflicted and mourn and weep our laughter must be turned into mourning and our joy into heavinesse Jam. 4. 9. We must take a holy revenge on our selves for our sinners 2. Cor. 7. 11. If we would judge our selves we should not be judged of the Lord 1 Cor. 11. 31. Because we neglect to judge our selves therefore God doth judge us and lay his afflicting hand upon us to bring us to a sight and sense of our sins that we may repent of them and so not perish in them When we are judged we are chastned of the Lord that we may not be condemned with the world 1 Cor. 11. 32. The Antinomians are much wide wrong who wil not have God to afflict his children at all for sin yet the Apostle saith we are chastned of the Lord and chastning presupposeth a fault for which one is chastned And so the Apostle expressely For this cause many among you are weak c. 1 Cor. 11. 30. viz. for their sin in receiving the Lords Supper so unworthily as they did Yet the punishment that God doth inflict upon his children is but castigatory not satisfactory as the Papists would perswade us who hold that men may and must satisfie the justice of God by their own sufferings which they must either voluntarily or els perforce endure only Christ is the propitiation for our sins 1 Joh. 2. 2 Only the blood of Jesus Christ cleanseth us from all sins 1 Jo. 1. 7. Only Christs suffering is our satisfaction Vse 3. Again by Christs sufferings we may see the evill and odious nature of sin how exceedingly God doth hate and abhor it in that his justice would not be satisfied but by such sorrows and such sufferings of his own son O let not us love that which God doth so hate Ye that love the Lord hate evill Psal 97. 10. Sin is evill in the sight of God let it be so in ours also he hates sin and therefore let us also hate it let us not make light of that which Christ found so heavy let us remember what he said as he went to the Crosse If they do these things in a green tree what shall be done in the dry Luk. 22. 31. If Christ who himself had no sin did so suffer for sin what shal become of those who are ful of nothing but sin wil still go on to fill themselves more more with it O let us look on him whom we have pierced and let us mourn for him that is for our sins by which we have pierced him as one mourneth for his only son be in bitternesse for him as one is in bitternesse for his first born Zach. 12. 10. Vse 3. Finally here we may see the wonderfull love of God and of Christ towards us that rather then we should receive the just recompence and reward of our sins God would give his own Son and Christ would give himself to suffer for us God so loved the world that he gave his onely begotten son that whosoever believeth in him should not perish but have everlasting life Joh. 3. 16. In this was manifested the love of God towards us c. Joh. 4. 9. Who loved me and gave himselfe for me Gal. 2. 20. Amat non immeritò qui amatus sine merito Great cause have we to love God and to love Christ who so loved us when there was no cause to love us but to hate and abhor us God commendeth his love towards us in that whiles we were yet sinners Christ died for us Rom. 5. 8. Herein is love not that we loved him but that he loved us and sent his son into the world for us 1 Joh. 4. 10. He adds v. 19. We love him because he loved us first It behoves us to do so but so as to testifie our love by our obedience This is the love of God that we keep his Commandements 1 Joh. 5. 3. If ye love me keep my Commandements Joh. 14. 15. And as such was the love of God and of Christ towards us so we accordingly ought to love one another If God so loved us we ought also to love one another 1 Joh. 4. 11. Walk in love as Christ also loved us and gave himself for us c. Ephes 5. 2. A new Commandement give I unto you that ye love one another as I have loved you that you also love one another By this shall all men know that ye are my Disciples if ye have love one to another Joh. 13. 34 35. THE FOURTEENTH SERMON PHIL. 2. 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Crosse THe Apostle exhorting unto unity and concord v. 1 2. as a means conducing thereunto he exhorts unto humility and lowlinesse of mind v. 3. 4. And to incite unto this he propounds the example of Christ whom Christians ought to imitate v. 5. c. Having shewed how Christ humbled himself in being made man he shewes how he humbled himself when he was made man viz. so as to be obedient unto death even the death of the Crosse Being found in fashion as a man This doth not import that Christ only had the shape and form of a man but was not man indeed as some Heretikes have maintained Every Spirit that confesseth not that Jesus Christ is come in the flesh is true man having true humane
nature is not of God 1 Thes 4. 3. This particle as is not alwaies a meer note of similitude but sometimes is used to set forth the truth of a thing as Joh. 1. 14. The Word was made flesh and dwelt among us and we beheld his glory as the glory of the only begotten Son of God c. That as the glory c. imports that the glory of Christ which S. John speaks of was indeed the very glory of the only begotten Son of God So Philem. v. 9. being such a one as Paul the aged saies Paul of himself it is therefore as much as if he had said being Paul the aged So likewise Mat. 14. 5. They counted him as a Prophet it is spoken concerning John Baptist and the meaning is they counted him indeed a Prophet as his Father Zacharias prophecied of him when he was newly born saying And thou child shalt be called the Prophet of the highest c. Luk. 1. 76. So here it being said that Christ was found in fashion as a man the meaning is that he was very man indeed like other men sin only excepted Heb. 4. 15. The scope of the Apostle is to shew how low Christ did humble himselfe 1. Unto death 2. Such a kind of death even the death of the Crosse First therefore observe from hence That Christ Doct. was obedient unto death where three things are to be shewed viz. 1. That Christ did suffer death And 2. That it was the will of God that Christ should suffer death And 3. That Christ in obedience to the will of God did suffer death 1. Christ did suffer death So all the Evangelists record and so S. Paul preached 1 Cor. 15. 3. So the Prophets fore-shewed Saying none other things then those which the Prophers and Moses did say should come that Christ should suffer viz. death as appears by the words following and that he should be the first that should rise from the dead Acts 26. 22 23. Daniel fore-told Christs death saying After threescore and two weeks shall Messiah be cut off Dan. 9. 26. So Isaiah prophecied of him saying He was cut off out of the Land of the living Esa 53. 8. And v. 12. He hath powred out his soul unto death Christs death also was prefigured in the Law which was given by the Ministery of Moses all the sacrifices were figures of Christs death therefore he is called the Lamb of God that taketh away the sin of the world Joh. 1. 29. All the Lambs and so other beasts that were sacrificed in the time of the Law did typifie and prefigure Christ who as a Lamb was to be slaine and sacrificed for us The Author of the Epistle to the Hebrewes shews Christ in this among other things to have differed from the Priests that vvere in the Law that whereas they offered often Christ offered but once and that because he offered himself his offering was his suffering so that if he should have offered often he must also have died often whereas men use to die but once and so was Christ to die but not oft'ner See Heb. 9. 25 26 27 28. Ob. But it may be objected that some places of the Old Testament speaking of Christ seem to import that he should not die Thou art a Priest for ever c. Psal 110. 4. His dominion is an everlasting dominion c. Dan. 7. 14. Ans Indeed some from those and the like places did inferre that Christ should not die For when they heard Christ speak of his death they objected against it saying We have heard out of the Law that Christ abideth for ever Joh. 12. 34. As if because he should abide for ever as was signified in the * The Law is sometimes put for any part of the Old Testament as Joh. 15. 25. and 1 Cor. 14. 21. Law that is in the writings of the Old Testament therfore he should not die but they erred not rightly understanding the Scriptures which speak of Christs abiding for ever For the meaning of them is not that Christ should not die but that although he did die yet he should soon rise again and so abide for ever Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 9. 2. It was the will of God that Christ should suffer death There is nothing whatsoever comes to passe but by the will of God Who hath said Nihil fit nisi omnipotens fieri velit vel ipse faciendo vel permittendo ut fiat ab aliis Aug. and it cometh to passe and the Lord commandeth it not Lam. 3. 37. otherwise then by the will and pleasure of God not so much as a sparrow doth fall to the ground Mat. 10. 29. much lesse could so great a thing as Christs death have been had it not been the will and pleasure of God that it should be Pilate condemned Christ to die and others did execute the sentence which Pilate had pronounced but neither Pilate nor others did any thing to Christ but as God had before determined to be done Acts 4. 27 28. 3. It being the will of God that Christ should suffer death Christ in obedience to the will of God did suffer it This Commandement have I received of my Father said Christ Joh. 10. 18. viz. that he should lay down his life and therefore he would and did lay it down And Joh. 18. 11. The cup which my Father hath given me to drinke shall I not drink it As if he should say Shall I not suffer death seeing he will have me suffer it True it is Christ considering death in it self would have avoided it but considering it as that which his Father would have him to suffer so he was willing to suffer it Mat. 26. 39 42. Q. But why would God have Christ to suffer death A. 1. For the satisfying of his Justice God had determined declared death to be the punishment that should be inflicted for sin Gen. 2. 17. 3. 19. Rō 6. 33. Christ was to satisfie for sin and therefore he was to suffer death His soul was made an offering for sin Esa 53. 10. Without shedding of blood is no remission Heb. 9. 22. And v. 26. He appeared to put away sin by the sacrifice of himself Thus Christ died for our sins 1 Cor. 15. 3. 2. God would have Christ to suffer death for the magnifying of his mercy God commendeth his love towards us sets it out in this that whiles we were yet sinners Christ died for us Ro. 5. 8. By Christs death first we are reconciled unto God When we were enemies we were reconciled unto God by the death of his Son Rom. 5. 10. In whom we have redemption thorough his blood even the forgiveness of our sins Col. 1. 14. And v. 21 22. And you that were sometimes alienated and enemies in your mind thorough wicked works yet now hath he reconciled in the body of his flesh through death 2. VVe
that my mouth shall not transgresse Psal 17. 3. 2. A care to avoid the occasions of sin Depart from me ye wicked for I will keep the Commandements of my God Psal 119. 115. 3. A diligent use of the means whereby to subdue sin Thy Word have I hid within my heart that I might not sin against thee Psal 119. 11. Vse 3. As Christ was obedient unto death so we must learne by his example to be obedient also as well in suffering as in doing and that in suffering death it self if God call unto it You have not yet resisted unto blood Heb. 12. 4. As if he should say in obedience unto God you must resist striving as there it followes against sin even unto blood the shedding of your blood if need be so did Christ who is there propounded as a pattern for our imitation Looking unto Jesus c. v. 2. Consider him v. 3. Not that we are to expose our selves to danger when we may avoid it by good and honest means without dishonour to God and his truth When they persecute you in one City flee into another so did Christ counsell his Disciples Mat. 10. 23. And Christ himself did so when some being offended at his Doctrine would have throne him down from the brow of the hill on which the City was built he conveyed himselfe away from them and escaped their hands Luk. 4. 29 30. And so when Paul was like to be apprehended by the Governour in Damascus he was let down in a basket thorough a window and by that means escaped 2 Cor. 11 32 33. But if God call us to suffer if it appear to be his will if it cannot be avoided without dishonouring of God and his Gospell in this case we must be willing to submit unto God and to be obedient unto death as Christ was to lay down our lives for God and for his truth as Christ did Fight the good fight of faith lay hold on eternall life whereunto thou art also called and hast professed a goood profession before many Witnesses I give thee charge in the sight of God who quickneth all things and before Iesus Christ who before Pontius Pilate witnessed a good confession that thou keep this Commandement without spot unrebukeable untill the appearing of our Lord Iesus Christ 2 Tim. 6. 12 13 14. As if the Apostle should say Christ bare witnesse to the truth before Pontius Pilate unto death so must we also if need be bear witnesse to it though we die for it He that loveth his life to wit inordinately so as that he will not part with it when God doth call for it but doth preferre it before Gods glory he that so loveth his life shall lose it and he that hateth his life in this world shall keep it unto life eternall Joh. 12. 25. See the like saying Mat. 16. 25. 10. 39. And Christ would have all that take upon them the profession of his Name to consider this that for his sake they must be ready if the case so require to forgo whatsoever is neare and deare unto them even life it self So S. Luke shewes us saying And there went great multitudes with him and he turned said unto them If any man come to me hate not his father and mother and wife and children and brethren and sisters and his own life also he cannot be my Disciple Luk. 14. 25. 26. THE FIFTEENTH SERMON PHILIP 2. 8. Even the death of the Crosse THus the Apostle shews the greatnesse of Christs humiliation and obedience in that he not only humbled himself and was obedient unto death but such a kind of death even the death of the Crosse that is death on the Crosse he was crucified nailed alive to the Crosse and so did hang upon the Crosse untill he died This point then offers it self to be considered That Christ was obedient even to the death of the Crosse In the handling of this point I shall shew 1. That Christ suffered death on the Crosse 2. That this was a great aggravation of Christs suffering 3. What use is to be made of the point For the first That Christ suffered death upon the Crosse it is a thing clearly recorded by all the foure Evangelists So Paul in his Epistles often speaks of the Crosse of Christ that is of Christs death on the Crosse and of Christ crucified See 1 Cor. 1. 18. 23. 2. 2. 8. Gal. 6. 14. Phil. 3. 18. So Peter saith that Christ bare our sins on his body on the tree that is on the Crosse 1 Pet. 2. 24. David also prophecied of this saying They pierced my hands and my feet Psal 22. 16. He spake those words prophetically in the person of Christ as the very beginning of the Psalm doth shew My God My God why hast thou forsaken me which words as the Evangelists record Christ uttered when he was upon the Crosse So v. 18. They part my garments among them and cast lots upon my vesture Which as appears likewise by the history of the Gospell was fulfilled in Christ when he was crucified Christ also himself did foretell what kind of death he should suffer to wit the death of the Crosse Behold said he to his Disciples We go up to Jerusalem and the Son of man shall be betrayed unto the chief Priests and to the Scribes and they shall condemn him to death And they shall deliver him to the Gentiles to mock and to scourge and to crucifie him Mat. 20. 18 19. So Joh. 12. 32 33. And I if I be lifted up will draw all men unto me That by his lifting up he meant lifting up upon the Crosse to die upon it the Evangelist immediately declares saying This he said signifying what death he should die Christs death upon the Crosse was likewise typified and prefigured by the brazen Serpent of which we read Num. 21. There the sacred history tells us how God when the Israelites sinned against God and provoked him by murmuring he plagued them by sending fiery Serpents among them but in wrath remembring mercy he commanded Moses to set upon a pole a brazen Serpent the similitude of a serpent made of brasse that whosoever was stung by a fiery serpent by looking up to that brazen serpent might be made whole This brazen serpent so lifted up was a type and figure of Christ lifted up upon the Crosse that whosoever are stung by that old serpent the devill may look up to him with the eye of faith and be saved This Christ himself doth signifie unto us saying As Moses lift up the Serpent in the wildernesse so must the Son of man be lifted up that whosoever believeth in him should not perish but have everlasting life Joh. 3. 14 15. Ob. But it may be objected that among the Jews this kind of death was not in use The Iewish Talmud tells us that Sanhedr c. 7. they had foure kinds of capitall punishments to wit stoning burning killing with the sword and
would have been of none effect For how could we have believed that he by his death had redeemed us from death even eternall death and destruction if he himself had been so swallowed up of death as for ever to lie under the power and dominion of it Therefore the Apostle saith that Christ was delivered for our offences and rose again for our justification Rom. 4. 25. And if Christ be not risen your faith is in vain you are yet in your sins 1 Cor. 15. 17. And as Christs resurrection was thus necessary in respect of our redemption the forgivenesse of our sins Ephes 1. 7. Rom. 8. 23. so was it also in respect of the redemption of our body How could we have expected the resurrection of our bodies if Christs body had not been raised up If the Head had not risen again how should the members rise again The resurrection of the members depends upon the resurrection of the Head the resurrection of Christians upon Christs resurrection as the Apostle shews at large 1 Cor. 15. Vse 1. Now if Christ rose again then how wretched and miserable are the Jews who wil not believe Christs resurrection but as their fathers did so do they still impugne and oppose it S. Matthew relates that when the souldiers that were set to guard Christs sepulcher went and told the chief Priests what had happened they gave them large money that they might say that whiles they slept Christs Disciples came and stole them away And this saying saith he is commonly reported among the Iews untill this day Mat. 28. 11. 15. Now consider a little what an absurd and foolish fable this was which yet the Jews were so ready to believe 1. How improbable that a few weak timorous men who but a few daies before did forsake yea one of them forswear Christ yet now should be so valiant or rather fool-hardy as to adventure to steal Christ out of the grave knowing that a guard of souldiers was purposely set to prevent such a designe 2. Suppose they should have so far adventured as some of them to espie whether the souldiers were asleep or no yet how could they assure themselves that the souldiers should continue asleep untill they had dispatched that for which they came Yea how could this be there being a great stone for them to roll away from the mouth of the sepulcher which could not be done without making such a noise as to awaken some of the souldiers at least if they were asleep before 3. Grant the Disciples should have had such courage as to attempt the businesse and such happinesse as to effect it yet would they have been so foolish and unwise as to stay at the sepulcher to unloose the cloaths in which Christs body was wrapped Would they not rather have hasted away with the body as it was buried and have loosed the cloths then when they had more leisure to do it and might do it with more safety But the linnen cloths were found lying in the grave and the napkin that was about Christs head not lying with the linnen cloths but wrapped together in a place by it self Ioh. 20. 6. 7. And 4. if the Disples could break thorough all difficulties and get Christs body away with them yet could they put life into it when they had it But Christ after his passion by many infallible proofs shewed himself alive Act. 1. 3. otherwise it is senslesse to imagine that the Disciples having so deserted Christ when he was alive would have so constantly preached and avouched his resurrection as they did And lastly the very tale doth sufficiently confute it self and shew its own absurdity For if the souldiers as they said were asleep how then could they tell that Christ was taken away by his Disciples it might be otherwise as indeed it was for any thing thar they did know Vse 2. Secondly Christs resurrection serves to demonstrate Christs divinity The divinity of Christ and his resurrection so mutually help to demonstrate each other His resurrection is demonstrated by his divinity as the effect by the cause and his divinity by his refurrection as the cause by the effect That which God the Father speaks unto Christ Psal 2. 7. Thou art my Son this day have I begotten thee the Apostle refers to Christs resurrection Act. 13. 32. 33. And we declare unto you glad tidings how that the promise which was made unto the Fathers God hath fulfilled the same unto us in that he hath raised up Iesus again as it is also written in the second Psalm Thou art my Son this day have I begotten thee The Apostle by this day shews that the day of Christs resurrection is understood not that then Christ was first begotten of the Father and became the Son of God for he was so from all eternity Mic. 5. 2. but then when Christ rose again he appeared to be the Son of God his begotten Son God of God one and the same God with the Pather Thus the same Apostle saith plainly that Christ was declared to be the Son of God with power according to the spirit of holinesse by the resurrection from the dead Rom. 1. 4. Christs divine nature before did lie hid under the infirmity of his humane nature but by his rising from the dead it did look forth and shew it self Ob. Some may say many others as we find recorded both in the old and in the new Testament did rise from the dead besides Christ yea many before Christ and how then doth his resurrection demonstrate his divine nature Answ I answer Christs resurrection did excell the refunction of others in a twofold respect For 1. Others did rise again but so as to die again the life to which they rose was this mortall life But Christ arose to life immortall Christ being risen from the dead dieth no more death hath no more dominion over him Rom. 6. 2. Christ arose by his own vertue and power which none ever did or shall do but he only Destroy this Temple said Christ meaning his body and in three daies I will raise it up Joh. 2. 19. I lay down my life said he that I may take it up again No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it up again Joh. 10. 17. 18. Now except Christ were God it had not Resurrexisse per se ex mortuis in vitam nisi Dei natura non potuit Hilar. de Trin. l. 7. been possible for him to raise himself from the dead this is not competible to a meer humane nature Ob. But may some object it is said in the Text and in other places that God raised up Christ therefore it seems he did not raise himself but was raised by another Answ This doth not follow Christ both was raised of God and also did raise himself As man so God did raise him up as God so he rose of himself
Christ and the Father are one Joh. 10. 30. That which the Father doth he doth also Joh. 5. 17. 14. 10 11. Therefore Cum eadem fit divina virtus operatio Patris Filii haec duo se mutuò consequuntur quòd Christus fit suscitatus divinâ virtute Patris sui ipsius Aquin part 3. quest 53. art 4. ad 1. these two are so farre from crossing one the other Christ was raised up by the power of his Father and Christ arose by his own power that they confirme one the other they follow one upon the other Vse 3. Thirdly by Christs Resurrection our faith is confirmed in him as a most perfect Redeemer For seeing that Christ died for our sins he as our Surety was arrested by death as Gods Serjeant and cast into the prison of the grave in that he was not still detained there but released and set free it clearly shewes that the debt is discharged Gods justice satisfied and we through faith in Christ reconciled unto God and at peace with him The two Disciples that knew Christ to be dead but knew not that he was risen again seemed to have but small hope of redemption by him We trusted said they that it had been he that should have redeemed â—srael Luk. 24. 21. They did trust so before but now it seems they did in a manner despair of it And indeed had Christ so died as not to rise againe we could have had but a dead hope as I shewed before But now our hope is a lively hope as S. Peter calls it Blessed be God and the Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope how by the resurrection of Jesus Christ from the dead 1 Pet. 1. 3. So S. Paul having said that Christ was delivered for our offences and rose again for our justification he addes immediately Therefore being justified by faith we have peace with God through Jesus Christ our Lord Rom. 4. 25. 5. 1. And Acts 13. 38 39. having immediately before confirmed Christs Resurrection he thereupon inferres Be it known unto you therefore men and brethren that thorough this man is preached unto you forgivenesse of sins And by him all that believe are justified c. And Rom. 8. 34. he cryeth out Who is he that condemneth it is Christ that died yea rather that is risen again And Heb. 7. 25. Wherefore he is able to save to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Vse 4. Fourthly by the Resurrection of Christ we may be assured of our owne Resurrection The Apostle 1 Cor. 15. to convince some among the Corinthians who denied the Resurrection of the dead first proves at large Christs Resurrection and from thence inferreth the resurrection of Christians Now if Christ be preached saith he that he rose from the dead how say some among you that there is no resurrection of the dead But if there be no resurrection of the dead then is Christ not risen 1 Cor. 15. 12 13. And v. 16. For if the dead rise not then is not Christ raised And v. 20. c. But now is Christ risen from the dead and become the first fruits of them that slept For since by man came death by man also came the Resurrection from the dead For as in Adam all die so in Christ shall all be made alive But every man in his own order Christ the first fruits afterward they that are Christs at his coming So 2 Cor. 4. 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus c. And 1 Thes 4. 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him The force of this inference viz. of the resurrection of Christians from Christs resurrection consists in that near relation and union that is betwixt Christ and Christians he being their head Quod praecessit in caepite impletum erit in corpore Bern. and they his members As in the naturall body though all the members be under water yet the head being above they are safe and there 's no fear of drowning so is it in the mysticall body Christ our head being risen though we his members lie in the dust yet there is a sure and certain hope of our resurrection For the members must be with the head and conformed to it Father I will that they whom thou hast given me be with me where I am said Christ Joh. 17. 24. We know that when he shall appear we shall be like unto him 1 Joh. 3. 2. Christ shall change our vile bodies and shall make them like unto his own most glorious body Phil. 3. 21. THE TWENTIETH SERMON Vse 5. FIftly and lastly as Christ rose corporally so ought we to rise spiritually viz. from the death of sin to the life of grace There is a death of the soul by sin and a resurrection of the soul by grace Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 14. And that we must be conformed unto Christ by a spirituall resurrection the Apostle sheweth Rom. 6. 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life And v. 11. Likewise reckon ye also your selves dead indeed unto sin but alive unto God thorough Jesus Christ our Lord. We must thus be conformed unto Christ by the resurrection of our souls here or els we shall not be conformed unto Christ by the resurrection of our bodies hereafter For though all shall corporally rise again yet not so as to be conformed unto Christ in glory and happinesse No thus shall none rise corporally but only such as now rise spiritually so as to be conformed unto Christ in grace and holinesse Only they that whiles they are upon earth have their conversation in heaven can expect that the Lord Jesus will change their vile bodies and make them like unto his own most glorious body Phil. 3. 20 21. Now if we would know whether we be partakers of this spirituall resurrection we may try and discern it by these marks 1. Heavenly mindednesse If ye be risen with Christ seek those things that are above where Christ sitteth at the right hand of God Set your affections on things above and not on things on the earth Col. 3. 1. 2. 2. Love of Gods children We know that we are passed from death to life because we love the brethren 1 Joh. 3. 14. This is meant of loving the godly eo nomine in that very respect as they are godly not for by ends or carnall respects which they may do who are not godly 3. A sense and feeling of spirituall wants and infirmities VVhere there is such a
feeling there is life as there was in Paul who complained of the corruptions that were in him as grievous and burthensome unto him For I know said he that in me that is in my flesh no good dwelleth For to will is present with me but how to perform that which is good I find not For the good that I would do I do not but the evill that I would not that I do I find then a law that when I would do good evil is present with me For I delight in the law of God after the inward man But I see another law in my members warring against the law of my mind and leading me captive to the law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death Rom. 7. 18 19 21 22 23 24. On the other side such appears to be alienated from the life of God as are without feeling Eph. 4. 18 19. such as are full of sin and of corruption and yet are nothing sensible of it but like the Angell of the Church of Laodicea think that they are rich and increased with goods and have need of nothing when as indeed they are wretched and miserable and poor and blind and naked Rev. 3. 17. 4. A love of Gods Ordinances As they that have corporall life so also they that have spirituall life will desire food convenient for them whereby their life may be preserved and whereby they may grow As new born babes desire the sincere milk of the word that you may grow thereby If so be that you have tasted that the Lord is gracious Pet. 2. 2 3. 5. Communion with God by prayer The Spirit which is the worker of this spirituall resurrection is the Spirit of grace and supplications Zach. 12. 10. The Spirit of Adoption whereby we cry Abba Father Rom. 8. 15. Behold he prayeth said Christ to Ananias speaking of Saul after called Paul when a spirituall life was newly put into him Acts 9. 11. The ordinary means whereby this spirituall resurrection is wrought is the Word preached As at the last day the Trumpet shall sound and the dead corporally shall be raised 1 Cor. 15. 52. So they that are spiritually dead are raised by the Trumpet of Gods Word sounding in their ears Verily verily I say unto you saith Christ that the houre is coming and nâ—w is that the dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. That is spoken of the spirituall Resurrection as appears by these words and now is even as that which presently after followes v. 28. 29. is spoken of the corporall Resurrection The hour is coming in the which all that are in the graves shall hear his voice and shall come forth But the corporall Resurrection and the spirituall in this do differ that the corporall Resurrection is compleat and perfect at once In a moment in the twinkling of an eye 1 Cor. 15. 52. But the spirituall resurrection is carried on by degrees by little and little the inward man is renewed day by day 2 Cor. 4. 16. Therefore they that are already in some measure made partakers of spirituall resurrection must still labour that they may be made more and more partakers of it Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. So much for this point concerning Christs Resurrection That Christ did rise again from the dead I come now to speak a little of the time of his Resurrection the third day and here this point is to be considered Doct. That Christ did rise again the third day So we confesse in the Creed the Scripture is clear express for it Christ fore-telling his resurrection did likewise fore-tell this circumstance of time when it should be Destroy this Temple and after three dayes I will raise it up Joh. 2. 19. From that time farth began Jesus to shew unto his Disciples how that he must go unto Jerusalem and suffer many things of the Elders and chief Priests and Scribes and be killed and be raised again the third day Mat. 16. 21. So Mat. 20. 18 19. Behold we go up to Jerusalem and the Son of Man shall be betrayed unto the chief Priests and unto the Scribes and they shall condemn him to death And shall deliver him to the Gentiles to mock and to scourge and crucifie him and the third day he shall rise again And so much the chief Priests and Pharisees had understood as appears by their words to Pilate Sir we remember that that deceiver said while he was yet alive after three dayes I will rise again And therefore they desired to have Christs Sepulchre watched but till the third day Mat. 27. 63 64. All the four Evangelists also do record as that Christ rose again so that he rose again the third day So also Paul preached how that Christ did for our sins according to the Scriptures and that he was buried and that he rose again the third day 1 Cor. 15. 3. 4. It was congruous and meet that Christ should rise again the third day not sooner nor later Not sooner to shew that he was truly dead and for a while under the power of death and the dominion of it which is meant by his being in hell as was shevved before Not later that so he might comfort and revive the drooping and dying spirits of his Disciples who after his death untill they heard of his resurrection mourned and wept Mar. 16. 10. And that he might strengthen their faith which was ready to fail as appears by that Luk. 24. 21. We trusted that it had been he that should have redeemed Israel Again it was not only congruous and meet but also requisite and necessary that Christ should rise the third day because so it was 1. prefigured viz. by that which happened unto Ionas his being three daies and three nights in the fishes belly neither more nor lesse signified that Christ should be so long neither more nor lesse in the grave Mat. 12. 40. Ob. If Christ were three daies and three nights in the grave how then did he rise again the third day Answ Those three daies and three nights are taken synecdochically that is not for three whole daies and three whole nights but for part of three daies and part of three nights Christ died and was buried as the Evangelists shew the day before the Jewish Sabbath that is on Friday as we call it towards evening that part of the day is by a synedoche reckoned for a day and to it belongs the night going before the Jews beginning the naturall day which consists of 24. hours at evening Levit. 23. 32. Then Christ lay in the grave the night following and the day after which we call Saturday here are two daies and two nights and so likewise he remained in the grave the night after and rose early in the morning
coming shall so remain and they vvho vvere before dead shall be raised up and together vvith the other shall be judged and in this sense is it said that Christ shall judge both quick and dead not that any shall be dead when they are judged but where as they were dead they shall be raised up and so be judged Thus is that to be understood Revel 20. 12. I saw the dead small and great stand before God viz. to be judged as it there followeth the dead that is those who had been dead And in opposition to these are the quick that is they who are found living when Christ cometh and so remaining alive come to judgement For the Lord himself saith S. Paul shal descend from heaven with a shout with the voice of the Archangel and with the trump of God and the dead in Christ shall rise first Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the ayre c. 1 Thes 4. 16. 17. Here the Apostle sheweth that the Elect Electi qui relinquimur non moriemur sed de vitâ corporali transferemur in vitam immortalem Hoc n. clarè significat repetendo qui vivimus simul rapiemur cum illis Hoc consonat verbis Petri Act. 10. Ipse est qui constitutus est à Deo judex vivorum mortuorum Et ideò in symbol cantamus c. Cajetan ad 1 Thes 4. vide etiam Cajetan ad 2 Tim. 4. 1. ad Act. 10. 42. for of them only he here speaketh that remain and are alive at Christs coming shall not die but shall together with those that were dead but then are raised up be conveyed unto Christ and be with him for ever viz. after the judgement which shall passe upon them Austin indeed having alledged these words of the Apostle makes a question whether Aug. de Civ Dei l. 20. c. 20. they whom Christ at his coming shall find alive in that very space whilest they are caught up as the Apostle speaks shall not have their souls separated from their bodies and presently re-united unto them But there is no ground at all for any such conceit and that other parallel place of the Apostle is against it viz. that 1 Cor 15. 51 52. Behold I shew you a mystery we shall not all sleep but we shall all be changed in a moment in a twinkling of an eye at the last trump for the trumpet shall sound and the dead shall be raised incorruptible aâ—d we shal be changed Here the Apostle plainly shewketh that the Elect of which likewise he here speaeth that are alive at Christs coming shall not sleep that is not die but only shall be changed that is as he after explaineth it of mortall shall be made immortall and of corruptible incorruptible Indeed this place to the Corinthians is diversly read and that was it that did mislead Austin he followed another and a contrary reading viz. We shall all rise again or We shall all sleep but we shall not all be changed But these readings are false and the other which we have in our Translations and is found in the Greek is the true reading See Cajetan on 1 Cor. 15. 51. 522. as may appear by divers reasons 1. Otherwise this place to the Corinthians and that other to the Thessalonians should but ill agree and therefore for the reconciling of them Austin was fain to make that strange quaere before mentioned and to imagine that which neither by Scripture nor by reason hath any probability for it 2. If we should read it thus we shall not all be changed then the Apostle should comprehend himself in the number of those that perish for the change there spoken of is a change unto glory and happinesse as appears by the words following and therefore all the Elect have that change only the reprobrate have it not though a change also they shall have but a wofull and miserable change and not that which the Apostle there intendeth 3. That which seemeth to me most convincing is this that except we should read it as we do We shal not all sleep but we shal al be changed that preface which the Apostle useth were impertinent improper Behold I shew you a mystery For what mystery is there in this that all shall sleep and die but not all be changed that is inherit glory eternall life If this had been that which the Apostle was to say he would never have brought it in Verè hoc est magnum mysterium quòd aliqui electorumabsque morte intercedente assequentur omnes immutationes supra scriptur c. Cajetan iâ— 1 Cor. 15. with such a preamble he would never have spoken of it as a mystery for surely nothing is more obvious to every understanding then that though all shall die yet all shall not enjoy the life to come But this is a mystery indeed except the Apostle had by the spirit of God revealed it we should have been ignorant of it that all shall not die but that some shall be exempted from death and without the intervention of death shal passe from this life to another incomparably better Ob. Some may object that Heb. 9. 27. It is appointed unto men to die once And how then should the Apostle say We shall not all sleep that is die Answ But this objection is easily answered Cajetane speaks briefly but pithily Statutum regulare Cajetane ad Thes 4. 17. est illos autem non mori singulare est That is the Statute or appointment for men to die is regular and ordinary but for those who remain at Christs coming not to die is singular and extraordinary And so necessarily those words It is appointed unto men to die once must be understood of Gods usuall and ordinary dispensation for by once there is meant onely once as appears by the context yet we know that Lazarus and some others who were raised from the dead to this mortall life did die more then once and besides the Scripture shews that Enoch and Eliah were so translated See Calvin on 1 Cor. 15. and taken from the earth as not to die once Some further answer that the change which the Apostle speaks of shall be as a kind of death but being no separation of soul and body it is not properly death I therefore rather acquiesce in the former answer And so also is that to be understood which Austin objecteth That which thou sowest it is not Quomodo quos viventes hic Christus inveniet per immortalitatem in illo vivificabuntur etsi non moriuntur cum videamus propter hoc esse dictum Tu quod seminas c. Aug. de Civ Dei l. 20. c. 20. quickned except it die 1 Cor. 15. 36. The Apostle there also speaks of that which is regular and ordinary and so it is true regularly and ordinarily none are quickned that is inherit eternall
custome among the Jewes to wash the dead body before they did bury it as appears by that Acts 9. 37. Whom when they had washed Tarquinii cor pus bona faemina lavit unxit Ennius they laid her in an upper chamber The same custome also was among the Heathens The Jewes used also to imbalme the dead as appears by Ioh. 12. 7. and 19. 39 40. The Heathens also have used the same especially the Egyptians as both forraigne History sheweth and also sacred Gen. 50. Now though the Heathens did use these ceremonies vainly and superstitiously yet no question but the people of God had respect therein to the Resurrection shewing by these ceremonies which they used about the dead that they believed that the dead shall rise again Now there is no need of such ceremonies for that end the Article of the Resurrection being by the Gospell more fully manifested then before Yet this is of perpetuall observation that the bodies of the dead be decently buried as being in due time to be raised up againe Vse 2. Secondly this point touching the Resurrection doth teach us not to lament immoderately for the dead Lawfull it is to mourne in this case nature requires it and grace doth not forbid it as not extinguishing naturall affections but only rectifying them and setting bounds unto them Yea the Apostle reckons it among the grossest sins to be without naturall affection Rom. 1. 31. The Saints have expressed their affection in this kind Abraham mourned for Sarah Gen. 23. 2. Joseph fell upon his fathers face and wept when he was dead Gen. 50. 1. The godly made great lamentation for Stephen Acts 8. 2. Yea Christ himself wept at the grave of Lazarus Joh. 11. 35. Whereupon the Jewes that were present said Behold how he loved him v. 36. But this affection of sorrow for the dead must be moderate and that as in other respects so in this that the dead even in respect of the body do not perish for ever but at length shall rise againe This argument the Apostle useth to this purpose But I would not have you to be ignorant brethren concerning them which are asleep that ye sorrow not even as others that have no hope For if we believe that Jesus died and rose againe even so them also which sleep in Iesus will God bring with him 1 Thes 4. 13 14. Vse 3. The consideration of this point touching the Resurrection of the dead is of great force to comfort us in all afflictions and to animate us against the fear of death it self This did support Iob in his greatest extremity as appears Job 19. 25. 26. 27. by the words before cited and so it may well support all that truly fear God as Iob did Death which is the worst that can befall them is but as the pulling down of an old ruinous house to build it againe in a more excellent and glorious manner Or as if a statue of brasse or any other mettall being full of rust and decayed with age should be cast into a furnace and melted that so it may be made more pure and perfect then before Death in Scripture is often termed sleep as when a man sleeps he awakes again and rises up more lively and vigorous then he was before so shall the godly arise after death and be in a condition incomparably better then this which here they are in The Apostle shewes what a difference there is betwixt the body as now it is and as it shall be in the Resurrection It is sowne in corruption it is raised in incorruption It is sowne in dishonour it is raised in glory it is sowne in weaknesse it is raised in power it is sowne a naturall body it is raised a spirituall body 1 Cor. 15. 42 43 44. The hope of this Resurrection did incourage the Saints and servants of God to indure the greatest torments that their inraged adversaries could inflict upon them They were tortured not accepting of deliverance that they might obtain a better Resurrection Heb. 11. 35. Vse 4. Finally seeing there shall be a Resurrection of the dead it behoves us to labour whiles we are here that we may attaine unto a blessed Resurrection hereafter the Resurrection of life Joh. 5. 29. which is the Resurrection of the just Luke 14. 14. There shall indeed be a Resurrection of all both of just and the unjust Acts 24. 15. But as Christ said of Iudas It had been better for him that he had not been borne so may I say of the wicked It were better for them that they should not rise againe because they shall rise unto condemnation John 5. 29. But as for the righteous they shall so rise as to shine like the Sun in the Kingdome of their Father Mat. 13. 43. Let us labour that we may be partakers of this Resurrection And to this end we must here have our part in the first resurrection that Rev. 20. 6. of the soul from the death of sin to the life of grace and then the second death shall have no power over us More particularly first we must be incorporated into Christ by faith For he is the Resurrection and the life he that believeth in him though he were dead yet shall he live And whosoever liveth and believeth in him shall never die viz. eternally Iohn 11. 25. Christ is already risen from the dead and entred into glory and so in due time shall all that belong unto Christ that are members of his body He will change their vile bodies and make them like unto his owne most glorious body Philip. 3. 21. 2. But if we would be thus conformed unto Christ in glory and happinesse we must be conformed unto him in grace and holinesse Every one that hath this hope purifieth himselfe even as he is pure 1 Iohn 3. 3. Paul having said that he believed that there shall be a Resurrection both of just and unjust addes And herein doe I exercise my selfe to have alwayes a conscience void of offence both towards God and towards men Acts 24. 16. As many as walke according to this rule peace shall be upon them and mercy Gal. 6. 16. The five and thirtieth SERMON LUK. 18. 30. And in the world to come life everlasting LIfe everlasting is the conclusion of the Creed and so S. Peter calls it the end of our faith even the salvation of our souls 1 Pet. 1. 9. For the words of the Text they were spoken by our Saviour and that upon this occasion Peter having seen how a certain rich man was rather willing to forfeit his portion in the world to come then to forgo his wealth that he had here in this world said unto Christ Lo we have left all and followed thee v. 28. Then Christ let him and the rest of his Disciples know that neither they nor any others should loose any thing by parting with all for his sake but should be well recompenced for it even here in
this world and much more in the world to come And he said unto them Verily I say unto you there is no man that hath left house or Parents or brethren or wife or children for the Kingdome of Gods sake who shall not receive manifold more in this present time and in the world to come life everlasting v. 29 30. The point to be observed is this That as there Doct. is a temporall life for all here in this world so there is an eternall life for some hereafter in the world to come Both the Old and the New Testament beare witnesse to this truth life everlasting is asserted in both yet more sparingly and obscurely in the Old Testament more frequently and clearly in the New Testament As for the Old Testament I do not find that everlasting life is expresly mentioned in it save only once viz. Dan. 12. 2. Many of them that sleep in the dust of the earth shall awake some to everlasting life c. Yet though not in such expresse words the Old Testament doth afford many proofs that after this life there is another life to come not as this induring only for a time but for ever God did shew this unto his people first by types figures and resemblances As first the tree of life mentioned Gen. 2. 3. That was a type and figure of everlasting life as appears by that Rev. 22. 14. Blessed are they that do his Commandements that they may have right to the tree of life c. And so Rev. 2. 7. To him that overcometh will I give to eat of the tree of life which is in the midst of the Paradise of God In these places by the tree of life is meant eternall life whereof that tree called the tree of life was a figure What further use that tree was ordained for is over-curious and not necessary to inquire As for that Gen. 3. 22 23. where it is said that Adam having sinned God cast him out of Paradise least he should put forth his hand and take of the tree of life and eat and live for ever that I say the best Expositers take as spoken onely in respect of that opinion which Adam had viz. that if he did eat of that tree he should never die like as when God said as is there related Behold the man is become as one of us to know good and evill it was spoken ironically in respect of that which the Serpent said unto the woman that if they did eat of the forbidden fruit they should be as Gods knowing good and evill Gen. 3. 5. Some have thought that if man had eaten of the tree of life he should have thereby been free from death But certainly the tree in it selfe could have no such vertue in it onely God appointed it as a Sacramentall signe of everlasting life and man having by his transgression made himself unworthy of the thing God would not suffer him to meddle with that whereby the thing was signified 2. The Sabbath spoken of in the fourth Commandement and in other places of Scripture did also prefigure eternall life it was a figure of that everlasting Sabbath or rest for so the word Sabbath doth signifie as much as rest which the godly shall keep in heaven This is evident by the Apostles discourse Heb. 4. where having spoken of Gods rest when the workes of Creation were finished in memory whereof God instituted the Sabbath he saith v. 9. There remaineth therefore a rest to the people of God the word there rendred a rest imports as is noted in the Margent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping of a Sabbath So that in the very word there used there is a manifest allusion to the Jewish Sabbath as a type of that Sabbath or rest there spoken of viz. eternall in the world to come Which is further evident by that which followeth v 11. Let us therefore labour to enter into that rest c. 3. The Land of Canaan into which God brought the Israelites after that he brought them out of Egypt as is recorded in the book of Ioshua that likewise did typifie heaven and that rest which the Israelites after a long and wearisome travell in the wildernesse enjoyed in that Land did typifie that rest which the Saints having passed thorough the wildernesse of this world shall enjoy in heaven This also is clear by comparing the words of David Psal 95. 11. with the Apostles discourse upon them Heb. 4. 7 8. David saith that God being provoked by the Israelites that came out of Egypt sware in his wrath that they should not enter into his rest And David alledgeth this to deter others in after ages from provoking God in like manner saying To day if ye will hear his voice harden not your hearts c. Psal 95. 7 8. The Apostle hence proveth that by Gods rest cannot be meant the Land of Canaan or rest in that Land for that the people to whom David spake were then in that Land and did enjoy that rest and so the Israelites had done long before Again he limiteth a certain day saying in David To day after so long a time viz. that the Israelites had rested in Canaan as it 's said to day if ye will hear his voice harden not your hearts For if Iesus that is Iosua as the margent noteth who brought the Israelites into Canaan had given them rest then would he not afterward have spoken of another day That is if that rest in Canaan which Josua as their Captaine and Leader brought them into had been all the rest which God intended for his people then he would not so long after by David have said To day c. threatning them that except they were obedient unto him they should be debarred from entring into his rest This argues that God by his Rest meant another rest viz. an everlasting rest in heaven whereof that rest in Canaan was but a figure Thus the Apostle there immediately infers There remaineth therefore a rest unto the people of God v. 9. and addes v. 11. Let us labour therefore to enter into that rest least any man fall after the same example of unbelief And hence it was that the Patriarkes did make such account of the Land of Canaan Jacob caused Joseph to swear that he would not bury him in Egypt where he died but carry him into Canaan and bury him there Gen. 47. 29. 30 31. And the same charge he gave to all his sons immediately before his death Gen. 49. 29. c. And they did what he enjoyned them as is related Gen. 50. where also v. 25. is shewed how Ioseph likewise made his brethren to swear that they would carry his bones with them into Canaan when they went And Exod. 13. 19. it is said that Moses took the bones of Joseph with him when he and the Israelites went out of Egypt Stephen also shewes that so the rest of Jacobs sons though they died in Egypt were carried