God and hee shall not onely bee blessed in this world but be pronounced also blessed at the great assembly when heaven and earth and hell shall meet together before God and all the blessed Angels and holy men even by that sweet mouth of Christ which shall chace and drive thousands to hell and shall curse the wicked but shall say to such Come ye blessed my Father receive the kingdome prepared for you from the beginning therefore labour thou whosoever thou art to be thus blessed of Christ and then thou art fenced against all the injuries and wrongs that this world doth afford us Secondly wee did observe in the Manner of Christs ascension that when hee departed hee went not suddainely away from them as he did from the Disciples that went to Emmaus but he departed by little and little leasurely till a cloud came and tooke him out of their sight Now in severall ages there were some that ascended as Henoch in the time of Nature Elias in the time of the Law and Christ in the time of the Gospell To teach us that heaven is the house prepared for the faithfull in all ages But there was great difference in their ascensions Others ascended by means as we may see in the 2 Kin. 2. 12. Elias was carried up in a firie chariot but Christ did ascend by His owne power and vertue without the helpe of any and so in Luk. 16. 22. When Lazarus was dead he was carried of the Angels into heaven But Christ ascended by his owne power which may teach us that al others have need of help to ascend to heavē but Christ had none Secondly Others ascended before death ceased on them as Elias but Christ ascended after hee was killed and crucified and put into the grave hence we learne all the people of God shall rise and ascend but first death must kill them and they must be laid into the grave and then they shall rise and after that ascend as Revel 11. 9. it is said That the bodies of the two Prophets lay in the streets three daies and an halfe and after life came into them againe and the world wondred at it and ver 12. it is shewed how they rose That they heard a voyce from heaven saying Come up hither and they ascended up to heaven in a cloud in like manner labour thou to be joyned with Christ and as Christ ascended so shalt thou ascend Thirdly Others went onely themselves to heaven but made no way for any body els but when Christ ascended he made way for others to ascend and follow him he did not as Lot Gen. 19. who when he had taken in the angel shut the doore but Christ when he entred into heaven left the doore open for others to enter in so it is said Heb. 10. 20. Hee entred by the new and living way which hee prepared for us through the veile that is his flesh even by the veile of his flesh hath he dedicated a way for us to heaven therefore Chrysostome saith well Christ hath entred into heaven at the narrow hole of his passions and hath left a broad doore for his members to follow Fourthly Others when they were ascended could do nothing there though they could work miracles on earth but Christ being ascended is as powerfull to administer to his people in this kingdome as if he were with them in this world for Act. 2. 33. hee being ascended sent downe the gifts and graces of his spirit upon his Disciples others being ascended can doe nothing their power being confined to the place where they bee but Christ being ascended as is powerfull here as if he were present Fifthly Others went away on a suddaine as wee see 2 King 2. that Elias ascended in a Whirlewind but Christ ascended by little and little by degrees till a cloud came and tooke him out of their sight Now there be two reasons why Christ did not ascend into heaven suddainely but by little and little first that they might sensibly see hee had left this world and was ascended into heaven therefore wee should not looke for him here it behoveth the Church to know that Christ is ascended into heaven and that for their good to prepare a place for them to send downe the gifts and graces of his spirit so Ioh. 6. wee may see the Disciples when Christ told them that he should go away from them sorrowed and mourned for it I but when they did consider that hee was ascended for their good to prepare a place for them and to hold the possession of heaven till they were ready and to send the holy spirit into their hearts this was a great matter of joy and comfort to make them glad Secondly to take away an error in the world that many an one thinkes hee shall goe to heaven in a whirle-wind out of the midst of their sinnes and of their prophanenesse nay looke on Christ hee ascended by little and little and made many ascensions before hee came at heaven so must thou doe and therefore thou must not thinke to goe in a whirle-wind into heaven out of the midst of thy lusts and of thy sinnes but thou must make many ascensions every day in thy care zeale faith and thy repentance It is Christs speech Can. 3. Who is this that ascends up out of the wildernes perfumed with myrrh c. so the people of God ascend up leasurely till God receive them as S. Ierome saies speaking of the 42. journies of the children of Israel to the land of Canaan so we must not think to goe to heaven with ease but it will cost many a journey and a Christian must be every day rising in his care in his zeale in his faith in his repentance and in his love till at last he come at heaven gates Thirdly A cloud came and tooke him out of their sight so Saint Luke saies Act. 1. 9. And when hee had spoken these things whilst they beheld him hee was taken up for a cloud tooke him out of their sight that is it came under the foot of Christ and so did cover him and as hee went away in a cloud so Hee shall come againe at the day of judgement so the Angels said the Prophet Dan. 7. 13. saith I beheld in a vision by night and behold one like to the Son of man came in the clouds of heaven so Mat. 24. 30. And then shall appeare the signe of the Son of man in heaven and then shall all the hindreds of the earth mourne and they shall see the Sonne of man comming in the clouds of heaven Now the use of this point is that seeing Christ ascended by a cloud into heaven and as he ascended so will come to judgement therfore so often as we looke on the clouds wee may consider that these bee the chariots that shall bring Christ to judgement however they now bring us winde and raine and snow
and haile as Genes 45. 24. When Iaakob saw the Chariots that Ioseph had sent for him his Spirit revived againe so when we looke on the Chariots that shall bring Christ to judgement our hearts will or should revive therefore so often as we cast up our eyes to Heaven wee should thinke of this Now we will come to speake of the fifth point the use and benefit wee should make of Christs ascension and I would I had an hundred tongues to speake and that I had the words of motion that I might make you feele and see the excellent things that God doth offer unto us by the Ascension of Christ First The ascension of Christ must cause a spirituall assension in us for as the body of Christ did ascend to Heaven so our hearts and minds and affections must ascend and although our bodies be here yet our hearts and mindes and affections must be in Heaven so saith Paul Colos. 3. 1. If ye bee risen with Christ seeke those things that be above where Christ is as if he should say Christ is in Heaven let not your hearts therefore and your mindes bee on the Earth but let them ascend to Heaven so it is said Philip. 3. But our conversation is in Heaven There be a number of men in the world that grovell on the ground their hearts bee glued and tyed to the world Oh but a Christian man whiles he is in this world he must have his conversation in Heaven by living justly and holily in this world Therefore whilest wee live here our hearts and minds must ascend to Heaven because our soules shall not ascend till the day of death Nay if our soules doe not ascend whiles wee live here our bodies shall not ascend at the day of judgement for every man must begin his Heaven here therefore Christs ascension must cause a Spirituall ascension in us But what shall wee say of such men as for their lives cannot lift up their hearts and their mindes to Heaven wee may say as God sayes to Adâ—m Gen. 3. Earth thou art and to Earth thou shalt returne Dust thou art and to Dust thou shalt returne Nay it were well with them if they might returne to Earth but they shall goe both soule and body to Hell without repentance and therefore labour to ascend in thy heart and affections whilest thou livest here pittifull is the state of these men I but what shall then the people of God doe when they cannot feele their hearts to ascend they may say O Lord Iesus thou art ascended and I am grubbling on the Earth therefore I will pray as the Prophet David doth Psal 119. Lord quicken mee and raise mee that I may ascend in my heart minde and affections while I live here Now the rules to know whether wee be ascended with Christ in the holinesse of our lives and conversations here on Earth that so wee may ascend to him hereafter in glory are chiefly these two 1. By an Opticke rule a rule of humane learning 2. By a rule of Scripture First By a rule of humane learning or an Opticke rule In all ascensions the higher a man goes the greater the things above seeme to be and the things below seeme the lesser As for example if a man goe to the top of an high Castle the things above seeme great and the things beneath seeme small if hee looke downe I but if he goe up to the Mountaines then the Castle seemes small or lesser but if it were possible that hee could goe up as high as the Sunne or the Moone or Starres how great would the Starres and Spheares and the amplitude of Heaven appeare to bee when as this Earth would hardly bee seene thither and if seene would it seeme scarce so big as a little Moule-hill so it is in our spirituall ascension the neerer wee come to Heaven the greater Heavenly things seeme to bee and the further we goe from these worldly things the lesser and lesser will they seeme to us and therefore the pardon of thy sinnes and the favour of God and the hope of Heaven are these great in thine eyes and the things of this life like little motes flying in the Sunne bee of good comfort thou art ascended but if the things of this life bee great in thine eyes and the things of Heaven small then thou art not ascended as yet And thus by this rule we may give a true judgement of our selves Secondly A rule of Scripture Ephes 4. 9. it is said Hee that ascended is the same that did descend first into the lower parts of the Earth So by S. Pauls rule before there can be an ascension to Heaven they must first descend and that to the lower parts Pauls words bee plaine that a man must first descend before he can ascend and therefore every man must consider with himselfe whether hee hath descended into the lower parts whether he hath beene cast downe with the burden of his sinnes in the sense and feeling of them and that hee hath beene brought as low as Hell and the Grave and into the Dungeon of GODS wrath and displeasure if thus then thou hast ascended but if thou hast not descended into Hell and as low as the Grave in the sense and feeling of thy sinnes If thou hast not beene in the dungeon of Gods wrath and displeasure then thy ascension is yet to come I have shewed you heretofore that a man that would bring water to the top of an high Castle or Tower hee first makes it fall exceeding low so every man that would ascend hee must first descend and come downe low in the sense and feeling of his owne sinnes and then hee is fit to ascend Therefore looke into thy owne selfe and consider whither thou hast descended and hast beene brought low in the sense and feeling of thy owne sinnes If thou hast thou hast ascended but if not thy ascension is yet to come David beginnes one Psalme with De profuâ—dis Psal 130. Out of the deepe places have I called unto the Lord so wee must bee brought to call to God out of the deepes Secondly seeing Christ is ascended into Heaven Let us bee willing to goe to Christ as soone as may be we see in nature that all the members will have recourse to the head because that gives life and motion to the rest of the members so because Christ our Head is gone before to Heaven we should be willing to ascend to him we know and have often heard how willing old Iacob was to goe into Egypt his spirit revived when he saw the Chariots of his sonne Ioseph came for him so we should be willing to leave all and to ascend to Heaven and how should our spirits revive when we see the chariots of death come for us But yet there must be a moderation this way for as a good servant will not goe away till he have a
say they If the same bodies rise then they rise with a number of needlesse parts for what shall a man need teeth seeing they shall eate no meate and what shall they need a stomacke seeing there is no concoction or digestion and what shall a man need bowels seeing there is no redundance to fill them Augustine shall answer this saith he concerning the teeth they bee needfull for a man hath two uses of them they serve to eate with and they are to helpe our speech therefore though we have no need of teeth in regard of eating yet we shall have need of them to speake with for in Heaven we shall praise God and sing the song of Moses and of the Lambe so then all our teeth are needfull Now for the other parts of the body they are saith hee for sight and comelinesse for though there be no need of the stomacke to concoct or of bowels because there is no redundance yet these shall bee as ornaments to the body to adorne and beautifie it for even in this life there are some things which a man hath that are not needfull as a mans beard it is not a needfull thing for a man might live without it hee might speake without it yet nature hath given us it for an ornament and comelinesse So likewise a woman shee hath breasts necessarily for to nourish and feede her child therewithall but why a man should have the like that seeing he hath no use or need of them we see no other reason but they are for an ornament and to beautifie the body In like manner though we shall not neede after this life a stomacke to concoct nor bowels to receive and disperse yet they shall bee for ornament to our bodies Thirdly say they the same bodies doe not rise because they be heavy and ponderous bodies for how shall heavie and ponderous bodies stay above the Clouds in the pure Heaven which is more pure and thin than the Ayre To this I answer that if a man may fill a great vessell of lead and make it swim above water by drawing the Ayre into it why then may not God draw his Spirit into us and fill us therewith so making our heavie bodies abide above the Clouds as well as a man can make a vessell of lead to swimme above the water Secondly I answer that every thing abides in his owne proper place at Gods appointment As the Clouds which are heavie and full of wet would fall downe to the ground if God had not appointed the Ayre to bee the proper place for them so likewise the water would bee above the land but that the Sea is the place that God hath appointed for the water so it is Gods assignement that makes the proper place of a thing And therefore because Heaven is the proper place of a glorified body as the Earth of a mortall body therefore I say our bodies shall remaine here till the day of judgement in this Earth and then when our bodies are made glorified bodies they shall abide in the Heavens As Psal 115. 16. David saith The Heavens even the Heavens are the Lords but He hath given the Earth to the Sonnes of Men so then the proper place of our mortall bodies is the Earth but when our bodies are glorified then they shall be as naturally in Heaven and live and abide there as they doe now on the Earth The uses are three First seeing wee shall rise with the same bodies therefore wee must be carefull to keepe them well that they may bee pure and unspotted without sinne It is Pauls conclusion 1 Cor. 6. 18. Flie fornication every sinne that a man doth is without the body but hee that commits fornication sinneth against the body so because we shall rise againe let us flie every sin and corruption and keepe our bodies unspotted that so wee may bee presented pure and holy before him at that day for what a shame will it be to stand before God in judgement when wee have wronged God by our sinnes grieved and offended him and when our heavenly Iudge shall say unto us Are not these the eyes that yee have let in lust with and looked after vanitie Are not these the tongues that yee have told so many lies with Are not these the mouthes that yee have sworne and blasphemed my Name with Are not these the hands yee have wrought wickednesse with Are not these the feete that have carried you to sinne and vanitie to places of disorder and then how shall wee be able to answer the Lord Therefore beloved how carefull should we be to live well to keepe our bodies unspotted that wee may have comfortat that day We see 2 Chron. 36. 8. when Iehoiakim was dead there was found the characters markes and prints of his â—orcery howsoever he could beare it out because he was a King and smother up the matter and keepe it close yet when hee was dead there was the markes and prints of his forcery found on his body so howsoever sinners may hide their sins and beare them out while they live yet when they be dead there shall be found the markes and prints and Characters of their foule sinnes that they have committed therefore let us keepe our bodies pure and unspotted that wee may have comfort at that day Secondly seeing the same bodies which wee lay downe shall rise againe therefore we should depose and lay them downe well at the day of death and make a holy close of our lives to die in Faith and Repentance that so we may goe to God If a man put off his garment and meanes to put it on againe he will not rend it off his backe and teare it but will put it off tenderly and lay it up safe that so it may doe him service againe and grace him before his friends so seeing our bodies are as garments for our soules when we put them off let us labor to depose and lay them downe well at the day of death to die in Faith and Repentance that our bodies may grace us and do us credit at the day of judgement before God To this purpose 2 Pet. 1. 14. saith Saint Peter I thinke it meete as long as I am in this Tabernacle to stir you up by putting you in minde seeing I know that the time is at hand that I must lay downe this my Tabernacle even as our Lord Iesus Christ hath shewed me so also S. Paul 2 Cor. 5. saith for we know that if this earthly house of our Tabernacle be dissolved we have a building given us of God c. There is great difference betweene a souldier destroying of an house and one that dissolves a house he that destroyes an house will pull downe the timber and stones and careth not where he flings them nor what becommeth of them because he doth not purpose to use them againe But a man that dissolves an
our friend then the more power there is in God the more is our comfort but if God be our enemy and displeased with us for our sinnes then our terrour is the greater because hee is so much the more powerfull to destroy and bring us to nothing therefore let us labour to make God our friend and father and then the more power there is in God the more will bee our comfort Now we come to speake of the second Attribute that he is the Maker of heaven and Earth in this there be divers particulars to be observed 1. Who made heaven and earth And that was God 2. What he made Heaven and earth and all things in them 3. How hee made them or with what Instrument With his Word 4. Of what he made the world Of nothing 5. In what estate he made the world In a good estate 6. In what time he made it In six daies whereas hee might have made it in a moment or in six houres but for singular cause he was six daies a making the world 7. In what order he made Heaven and Earth at first The Heaven for man to rest in and Earth for man to labour in 8. To what end he made it To convey his glory and his goodnesse to his creatures First who made Heaven and Earth It was God no man nor Angell made it nor it made not it selfe but God made it Genesis 1. 1. In the beginning God created Heaven and Earth and so Paul saith in this place that I have read unto you I preach unto you that ye should turne from these vaine idols unto the living God that made heaven and Earth and the Sea and all things that in them are so Heb. 3. 4. For every house is builded by some man but he that hath builded all things is God so then the point is cleared none can deny it Now let us come to make use of it First seeing God made the world and it was not made by man nor Angell neither did it make it selfe but God made it therefore if there be any comfort or any delight to bee found in any creature God is the Author of it and to be thanked for it for we cannot make a sticke nor a straw a feather an eare of corne nor a stalke of grasse therefore seeing God hath made a number of good things for our comfort and benefit God is to bee thanked for it If a man should set up an house for a poore man to dwell in so often as hee looketh on the house he thinkes of the good will of him that set up the house so God hath set up heaven as it were to cover us earth to beare us sea and land to feed us therefore so often as we looke on any of these we are to be thankfull So David Psal 8. 1. O Lord how excellent is thy name in all the world Who hast set thy glory above the heavans and verse 4. What is man that thou art so mindefull of him and the sonne of man that thou visitest him So Davids affections were swallowed up in the consideration of it Secondly seeing God made heaven and earth take heed we doe not displease him for hee that made all is able to destroy all As it is Gen. 6. 7. And the Lord said I will destroy from the earth the man whom I have created from man to beast and to the fowles of the heaven and to the creeping things therefore seeing he made all take heed we doe not sinne against him remembring what is said Esai 51. 12. I even I am hee that comforteth you who art thou that thou shouldest feare a mortall man and the sonne of man who shall bee made as grasse and forgettest the Lord thy maker c. Wee see men are afraid of men to displease them but we ought to bee much more afraid of the power of God who is able to destroy all if a man should hang from the top of an high tower by a twine threed and in such manner as if he that held him should let it goe he would dash him all to peeces how afraid would hee bee to offend him and how glad to please him So wee all hang as it were out of an high tower by the threed of our life God holds the threed who if he should forgoe his hold wee fall and dash to nothing therefore how afraid should we be to offend or to displease him with our sinnes and carefull to please him in all our courses if men had grace to consider this they would not live in knowne sinnes as they doe Thirdly seeing he made all hee is able to dispose of all at his owne will and pleasure for the workeman is able and may dispose of his owne worke wee are the workemanship of God and therefore wee should bee content with his disposing whatsoever it bee sicknesse or health prosperity or adversity Esay 45. 9. it is written Woe be to him that striveth with his maker let the potsheard with the potsheards of the earth Shall the clay say to him that fashioneth it What makest thou c and therefore we should labour to be content with Gods disposing whatsoever it be he made all he may dispose of all as it best pleaseth him The second point is What he made he made the heaven and the earth the heavens where God and his Angels be and the lower world where sinfull men and women are he made visible and invisible things and whatsoever is within the compasse of heaven and earth So saith Paul Act. 14. 15. I preach unto you that you should turne from your vaine Idols to the living God who made heaven and earth the sea and all that therein is and so it is written Iohn 1. 3. All things were made by it and without it was nothing made that was made The use of this is seeing God made all things take heed we doe not injurie and wrong God with them saith Paul Shall I take the members of Christ and make them the members of an harlot God forbid so say you shall wee take the Creatures that God hath made and abuse them and so wrong God God forbid This provokes God to vengeance as it is Hoseah 2. 9. Therefore will I returne and take away my Corne in the time thereof and my wine in the season thereof and will recover my flaxe and wooll lent to her to recover her shame therefore if we abuse Gods blessings and turne them to the dishonour of his name he will take them from us Secondly seeing God made all things therefore we should acknowledge them as the gifts of God put into our hands by the Lord and to receive them as from his hands The rivers receive their waters from the sea by secret passages and againe runne into the sea and so carry it backe againe thither in like manner as we receive all from the hands of
God so we should returne all to him againe by publike thankefulnesse for them as Paul saith in this place that we should turne from these vaine idols to the living God that made heaven and earth the sea and all that therein is because he made them therefore we should goe backe againe in the consideration of it and returne thankes to him Thirdly seeing God made all things wee should not looke upon his workes without great consideration of them as his workes of mercy or judgement If a workeman make an excellent worke it is a great indignity and injury offered to the workeman to passe by it slight it not to looke on it or regard it so seeing the Lord hath hanged as it were the chamber of this world with many goodly workes of his mercy and judgements it is a great injury and indignity offered unto God for men to passe by them and never to looke upon them so God complaines Psal 28. 5. Because they regard not the workes of the Lord nor the operations of his hands therefore hee shall breake them downe and not build them up so it is a great sinne to passe by his wonderous workes and not to looke upon them and consider of them The third point is how hee made them By no instrument but by his word as Psal 33. 6. By the word of the Lord were the heavens and all the hoast of them by the breath of his mouth Now wee are not to thinke it was a vocall word of God but it was his commandement Psal 33. 9. For he spake and it was done hee commanded and it stood or was created So Psal 148. 5. Hee commanded and they were created Solomon when hee builded the Temple had thousands of workmen to doe it but God when hee made the world made it with his word therefore we may see the excellent power of the word of God that let him but speake and there is a new heaven and an earth and a sea and skie and beasts and birds for the use of man Therefore the Centurion saith well Matthew 8. Doe but speake the word and thy servant shall be whole So we must learne to acknowledge the excellent power of the word of God that if hee say to sicknesse depart it shall depart if to health come it shall come looke what God speaketh shall be done as it is said in the Psalme he sent out his word and healed them Secondly seeing God made the world with a word wee may wonder at our untowardnesse that there is never a creature save man but doth yeeld to the Word of God the Lord hath spoken ten words in his Law nay many more in the gospell unto us and yet what adoe is there an almighty power must ioyne with the word to bring a sinner to repentance therefore wee may wonder at our untowardnesse that the creatures yeeld to the word of God and yet sinfull man cannot submit to a thousand words of God to bring him to repentance The fourth point is what hee made the world of and that was of nothing Hebrewes 11. 3. Through faith wee understand that the world was made by the Word of God so that the things wee see were made of things that did not appeare Philosophers say of nothing nothing can hee made It is true in Nature but not in regard of Gods power In Nature indeede there is no Artificer that can make any thing unlesse he hath matter to make it of as a Smith cannot worke without Iron and a Mason must have stone and a Carpenter must have timber but God is able to make all things of nothing The use is first that seeing God did make the world of nothing hee is able to make a man somewhat when he is nothing he is able to give grace where there is none to create faith where there is no faith and to worke repentance where there is none so saith Paul 2 Cor. 4. 6. For God who commanded the light to shine out of darkenesse hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ And therefore if God be able to make the world of nothing he is able to make a man something that is nothing in himselfe Secondly seeing God is able to make the world of nothing he is able when we are nothing in our worldly estates to raise us up of nothing and to make us great men in the world so faith Hanna 1 Sam. 2. 6 7. The Lord killeth maketh alive bringing downe to the grave and raising up the Lord maketh poore and maketh rich bringeth low and exalieth he raiseth the poore out of the dust and lifteth up the begger from the dunghill to set them amongst Princes Thirdly seeing God made the world of nothing so let us know the world would dissolve and come to nothing againe if God should not uphold it for naturally all things dissolve into that they were made of as a man made of dust so naturally turnes and comes to dust againe so Ice being made of water it turnes to water againe and Snow being made of raine it dissolves to it againe so the world being made of nothing would come to nothing if God should not uphold it Therefore how much are wee bound to God for every houres continuance of this world which Heb. 1. 3. is said to be upheld by his mighty power and word Fourthly seeing he made the world of nothing wee may see the meanes of our beginning that it was of nothing and therefore howsoever some swell with greatnesse of their Ancestors and of their Nobility yet we see the meannesse of our beginning wee came of nothing therefore this may serve to humble us how great soever we be Abraham hee confessed he was but dust this did humble him and were know the dust was made of nothing which should serve to humble us in that all our greatnesse came of nothing The fifth point is â— what estate God made this world in in exceeding good estate Genesis 1. 25. therefore if there be any creature that is not good or hath any defect in it we are to thanke our selves and our owne sinnes as we see in a clocke if there be any alteration or stop in the little wheeles it is because there was first a stop in the great wheeles for the little ones doe depend on the greater wheele so that if there bee a stand in that there is a stand in the little wheeles in like manner if there be any defect in the creatures or if there be any that be not good it is because there is a defect and a failing in us for man is as the great wheele of the Clocke therefore if hee bee out of order no marvell though the creatures be so also Hence we may learne that if there be any which be not good or have defect in them wee may
thanke our selves and our sinnes for it thus much the very Heathen could tell Ionas that because there was a disorder in the creatures a great tempest causing the Sea to rage they thought there was somewhat amisse amongst them therefore they cast lots to see for whose cause it was And this shall bee the first use that seeing God made all good if there bee any defect in the creatures wee may thanke our selves and our sinnes Secondly Seeing God made all the creatures good wee must take heede wee doe not abuse and turne them to evill ends for God made apparell to cover our shame and to keepe us warme therefore wee must take heede we doe not use it to pride He made our meate to feede us and nourish us wee must take heede that wee abuse it not to gluttony and drunkennesse and so of the rest If a servant should be allowed a candle to doe his businesse by and should therewith goe and set the house on fire this were not the masters sinne but the servants hee shall answere for it for his master gave him a candle to doe his businesse by and not to set his house on fire so 〈◊〉 we abuse the creatures of God and turne them to wrong ends the fault is not in God that gave them but it is our fault and we shall answere for it Thirdly seeing God made all the world good wee should wish to reduce them to their former state which seeing wee cannot doe wee should labour to bring our selves to our former estate and goodnesse againe And should therefore apply our selves to the use of good meanes as preaching prayer reading of the word meditation the use of the Sacraments and the like If a man should make an Image or picture and it should bee defaced the eyes plucked out or the face deformed or wanting a hand or a part of it if the picture had life and reason whether would it goe to be renewed but to him that made it so seeing sinne hath defaced us whither should wee goe to be renewed but to him that made us As David makes his request Psal 119. 73. Thine hands have made me and fashioned me give me understanding that I may learne thy commandements even so should we if we feele any defects or wants in our selves goe to God and desire him to restore us againe so that although wee cannot reduce the creatures to their former estate yet we must labour to restore our selves againe Sixthly In what time the Lord made heaven and earth hee could have made it in a moment in sixe houres but hee was sixe dayes in making it Here wee may see the great power of God that he was able to doe that in sixe dayes that all the powers of heaven and earth are not able to doe in sixe thousand yeares nay not at all it is a long time since the world was made and yet all the creatures in the world could not make such an heaven and earth in all this time we can doe nothing without time although wee bee willing to doe for our friend yet we will say I pray you give mee time I must have time to doe it in Solomon was thirteene yeares in building the Temple and the Iewes were fortie yeares but God made the world in sixe daies Men must have time for all things so we see Moses was a long time in delivering the people out of Egypt and Ioshua was seven yeares in placing of them and Daniel must have time to interpret the dreame but Gods power is not tyed to any time hee is able at an instant to helpe us and therefore wee must take heed we doe not tye the power of God unto time Matth. 19. 20. The woman that had a bloody issue did but touch the hemme of Christs garment and was made whole and Luk. 5. 13. He did but touch the Leper and he was made clean and Mat. 8. when his Disciples were at the sea in great distresse when the winds blew and the ship was in danger of sinking and drowning Christ did but speake a word and there was a great calme such a change the Lord can make still that if there be any danger upon our persons or in our estates hee is able to remove it and to make a great calme in a moment therefore wee are not to tye Gods power to any time hee can doe great matters in a short time God made the world and all things in it in sixe dayes but hee was thirty three yeeres in redeeming of us therefore the worke of our redemption is a greater worke than the worke of our creation So S. Ambrose saith O Lord I am more beholding to thee for that thou hast redeemed me by thy blood of thy Sonne when I was lost by sinne than I am for that thou hast created mee by the hand of thy power Therefore it is a pittifull thing that neither the worke of our creation nor the worke of our redemption can moove us the Lord may say to us as hee did to the children of Israel in Esai 5. 4. What is it that I can doe more for my vineyard that I have not done so the Lord may say to us what could I have done more for you I have created you and made you reasonable creatures and when ye were lost by sinne I have redeemed you I was content to bee borne of a Virgin to bee laid in a manger to shead my blood and to dye for you what could I have done more for you Wee read Gen. 30. 16. Leah said unto Iacob Come in unto mee for I have bought thee and have paid for thee with my sonnes mandrakes such a claime and challenge the Lord may lay to us Come unto mee live and abide with me for I have bought you and paid for you I have not onely bought you with mandrakes but I have bought you with mine owne blood The Lord was but sixe dayes in making the world but he was thirty three years in redeeming of it hence this Question But why was the Lord sixe dayes in making of this world he could have made it in a moment in sixe houres I answer it was to determine the time of mans labor that seeing God did labour sixe daies together before hee rested and then rested the seventh day so wee should labour sixe dayes and rest the seventh day as Leviticus 23. 3. Sixe daies shall worke bee done but the seventh day is the sabbath of rest Againe hee was sixe dayes to shew the ordinary course of Gods labour that God brings not things together at once but by little and little even as a man when hee filleth a bottle or vessell first hee filleth it to the quarterne and then to the halfe and then unto the top so it is in the worke of grace it is not perfect at an instant but in time it shall bee perfect for as the Lord was sixe daies in
making of the world and filling it even so the Lord is many dayes in furnishing the soule of man with graces though grace bee but weake at first in us yet it shall be perfect in time therefore the graces of God are compared to a seede that is but little at the first and not to a stone for a stone groweth not but a seede albeit it bee little at the beginning yet it will grow greater No man therefore ought to bee discouraged at small beginnings of grace for although they bee little at first yet they shall bee perfect in time And although things depend on the power of nature yet they doe much more depend on the power of God for before the Lord made the Sunne and Moone and the starres he made the trees to bud and hearbs to grow where nature was wanting his power was assistant Psal 78. 19. say the children of Israel Can God prepare a table in the wildernesse they looked not to the power of God so likewise of Moses who was a good man Numb 20. 11. it is said Hee stroke the rocke twice hee looked to the power of nature but the power of God is beyond the power of nature when the power of nature faileth yet the power of God is able to doe anything and therefore wee see Abraham beleeved God when the power of nature failed Rom. 4. Hee considered not the deadnesse of his owne body which was almost an hundred yeers old nor the deadnes of Sarahs womb neither doubted he of the promise of God through unbeleefe but was strengthened in the faith and gave glory to God being fully assured that he that had promised was able to performe it so thou that art a Christian never doubt but that God is able to raise thee out of thy sins or out of the grave and to give thee life for things depend not so much on the power of nature but much more on the power of God Seventhly the order first hee made the heavens and then the earth as we see Gen. 1. And therefore where God beginnes his worke first there a Christian must beginne his care to seeke for heaven our Saviour saith Matth. 6. 33. First seeke the kingdome of God and his righteousnesse and all other things shall be ministred unto you so that where God beginnes his worke there a Christian must beginne his care to make heaven sure to himselfe which when hee hath done hee may the better looke for these earthly things it is a corruption that men seeke for these earthly things first and never seek for heavenly till they be sick or come to dye Secondly in the order that God made the world wee may observe that God made all the creatures before he made man hee was the last some man may say Why was He the last that was made I answere there be three reasons of it 1. It was to honour man 2. To teach him 3. To further him in the best things First it was to honour man for it was a great honour to man that God did not bring him into a bare and naked world but that hee had first furnished it with all things needefull for mans use and delight Even as a king when he is purposed to goe to a towne or place his provision goeth before all is furnished and made ready before hee comes which makes for the honour of the King so God had made all for mans use and had furnished the world with them before he made man This serves for the honour of man and therefore seeing God hath honoured man let us labour to honour him againe Secondly to teach man that hee was not the maker of them for if all the creatures were made before man was made he being the last and there found them all before this is a plaine evidence that man made them not and therefore if there be any creature that is comfortable or delightfull to us God is to be thanked and praised for it not our selves Thirdly to further man in the best things for the Lord provided all things for the use of man to delight him that he might take the more time to provide for heavenly things for the richer a man is and the more plentifull the Lord hath provided for Him the better heart and encouragement hee may take to looke after the things of eternall life and the greater vantage hee hath in the worship and service of God Therefore when as God doth give a man riches and furnish him with all things needefull for his life he should not misspend them neither in wantonnesse or prophanenesse in swilling or drinking and such like but he should take the more time for things of eternal life as Deu. 10. 12. And now O Israel what doth the Lord require at thy hands but to feare the Lord thy God and to walke in all his waies and to love him and to serve him with all thy heart and with all thy soule when they had filled their barnes and houses with corne and other fruites of the earth saith the Lord And now Israel what doth the Lord thy God require of thee but to feare him and to walke in all his wayes so when God hath filled our barnes with corne and hath made a supply of things needefull then the Lord lookes we should love feare and serve him for if we will not serve the Lord for his blessings we shall serve our enemies in want so we see in Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulnesse and with a good heart for the abundance of all things Therefore thou shalt serve thine enemies which the Lord thy God shall send upon thee in hunger and in thirst and in nakednesse c. Eighthly the end why God made this world and all things It was for mans good and mans benefit It was to do good to mankinde that God made Heaven and earth the Sunne Moone and starres that hee made all the creatures And whereas God was most blessed in himselfe before there was a Heaven or earth and needed not to have beene grieved with our sinnes yet notwithstanding Hee was not content to bee blessed in himselfe and to keepe it but hee would communicate his goodnesse and his blessednesse to his creatures and draw man into communion with him and therefore wee should bee ashamed to grieve God with our sinnes seeing hee powreth out his goodnesse and his blessings unto us dayly SERM. VII MATTH 1. 21. And thou shalt call his Name Jesus c. THe faith of a Christian is like the Fishes in a pond that as long as there is water in it so long they tarry but if the water goe out of the Pond then the Fishes goe with it so is the faith of a Christian God the Father hee is the fountaine of the Deity therefore as long as the Deity remained in the Fountaine so long our faith was there but when
was laied on Christ He was killed and wee goe free Iesus saveth us by giving his life for us as Matth. 20. 28. His patterne is proposed unto us Even as the Sonne of man came not to be served but to serve and to give his life for the ransome of many so 1 Pet. 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 Iesus did save us by giving his soule and body as a ransome for us our sinnes were put upon him he tooke our roome and place and so stood as a malefactor before God arraigned and condemned for us and suffered the torment that we should have suffered thus did Iesus save us by interposing and giving himselfe to pay for us whatsoever God would require at our hands and therefore as Rebekkah said to her sonne Iacob Gen. 27. 12. when he was loth to goe to his father to steale the blessing On me my sonne bee the curse if there be any blessing or benefit to be found on thee bee the blessing but on mee the curse so Christ saith to his people if there be any blessing or if there be any good or benefit on you be the blessing on you be the good and benefit but on mee my people be the curse Thus Christ taketh the sowre and leaves us the sweet this is the royall exchange wee make with Christ When Onesimus was runne away from his Master Philemon and had stolne away things from him being converted Saint Paul sent him home againe with a letter as wee see Philemon 18. and saith If he hath done thee any wrong or any injury set it upon my score I will pay thee I Paul have written it with my owne hand so Iesus doth to us wee bee all runne away from God have done injury and wrong to him Christ meets with us and sends us backe againe with a Letter in our hands to this effect Father if they have done thee any wrong or injury doe not require it at their hands but put it on my crosse put it on my score I will answere thee I Iesus have not written it with inke and paper but with my owne Blood Therefore seeing he hath saved us by dying for us let us take heede wee doe not despise this great salvation which Iesus hath wrought for us Esay 53. 11. it is said he shall see the travell of his soule and shall be satisfied Christ hath laboured and travelled for us and it cost him sore labour too now he hath not laboured for our meate money nor our goods but hee hath laboured for our soules to bring us to repentance to faith and unto God therefore if wee bee brought to repentance if to faith if to God this will satisfie Christ this will rejoyce him but if he cannot see the travell of his soule then it will repent and grieve him that ever he swet in the garden dyed on the crosse for us therefore let Christ see the travell of his soule and this will satisfie Iesus and thus Christ saved us not by strong hand by fighting for us but by suffering and dying for us Thirdly from what hee saved us He saved us from our sinnes It is a sweet thing to bee saved from sicknesse from fire and water from the sword but it is a greater matter to be saved from our sinnes than to bee saved from sword fire and water for wee may bee saved from these things and yet our soules may perish therefore the greatest matter is to bee saved from our sinnes which howsoever we doe not see it now yet one day wee shall for one of these dayes wee shall dye wee know not how soone and then we shall see what a great matter it is to bee saved from our sinnes and at the day of judgement when the heavens shall melt with fire and the earth shall bee dissolved and heaven open above us and hell underneath us and the divell ready to accuse us Then we shall see what a great blessing the pardon of sinnes is from other things therebee divers wayes and meanes to save us but to save us from our sinnes there is but one meanes and that is the blood of Christ therefore howsoever we are thankfull to God for other deliverances yet above all let us be thankfull that God hath saved us from our sinnes for he is a blessed man that is thus saved from his sinnes whatsoever his estate be in this world So Psal 32. 1. Blessed is hee whose wickednesse is forgiven and whose sinne is covered he that is saved from his sinnes is a blessed and a happy man There bee two dangerous things in sinne the Guilt of sinne and the Power of sinne both these wee are saved from the Guilt of sinne is the binding of a man over to answer for it at the judgement seate of God and the Power of sinne is the ruling and raging of sinne in a man Now both these Christ saveth us from from the Guilt of sinne and the Power of sinne for hee saveth no man from the Guilt of sinne but in some measure he saveth him from the Power of sinne it is true indeed that therebee sinnes and weaknesses in the people of God and will be so long as wee carry fraile flesh about us for wee are regenerated but in part therefore if there bee a striving against sinne if there be a hatred a loathing and a distasting of them then we are in some measure saved from the Power of sinne and from the Guilt thereof but if wee doe not finde this striving against it this hatred and loathing of it then wee are not saved as yet from the Power of sinne nor the Guilt thereof How shall a man know that lyeth in the jayle whether his friend hath procured a pardon from the king or no if the Iaylor come and knocke off the manacles on his hands and the chaines off his feet by this hee shall know his friend hath procured a pardon for him but if this party lye in the jayle still bound in his fetters and chaines then it shewes there is no pardon come So we may know when Christ hath procured a pardon for us or not if wee feele the chaines and fetters of sinne to be taken off from us a hatred and loathing of them a striving against them it is a good signe but if wee finde our selves fast bound in our sinnes and continue in them then as yet wee cannot assure our selves they be pardoned The second thing that is implyed in the title Iesus is That there is no other Iesus but this Iesus in the matters of salvation and redemption for there is no salvation to bee found but onely in him as Act. 4. 12. Neither is there salvation in any other for among men there is given no other name under heaven whereby wee must bee saved In the time of the
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
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
God to despise you when you come to die therefore it is good to make God our friend whilest we be alive This is the counsell that Christ giveth us Luk. 16. 9. Make to your selves friends of the Mammon of unrighteousnesse the Fathers take it for the poore that wee should make friends of the poore But the meaning is that we should make God our friend in our life time that we may have a friend of him when we come to die therefore because every man must commend himselfe to God when he dies it is good to please him and to walke holily in all our courses that we may commend with boldnesse our soule to him at the last gaspe Secondly what it was bee commended into the hands of God His Spirit his body he left to Pilates mercy but all his care was for his soule therefore he commends that into the hands of God which may teach us two things first though our bodies dye yet our soules doe live all the Scriptures shew this Eccles. 12. 7. Then shall the dust returne to the earth as it was and the Spirit shall returne to God who gave it so Revel 6. 9. And when hee had opened the fifth seale I saw under the Altar the soules of them that were killed for the Word of God and for the Testimonie which they mainetained so also Heb. 12. 22. For yee are not come to the mount that might bee touched c. but yee are come to the mount Sion and to the city of the living God the celestiall Ierusalem and to an innumerable company of Angels and to the congregation and Church of the first borne whose names are written in heaven and to God the judge of all and to the spirits of just men made perfect So it is a plaine truth in Christianity that though our bodies dye our soules are immortall therefore seeing our soules never dye but shall live for ever how carefull ought we to be for them and to passe our time in holinesse and feare before God as they may live with God for ever in heaven Indeed if our soules might dye our care might bee the lesse but seeing they shall never dye it is a wondrous corruption amongst most to see how they cloath the body feed and physick that runne from market to market to make provision for it which yet must dye and their immortall soules they take no care for therefore one saith well O man of all thy parts take care of thy immortall part that which never dieth Secondly it teacheth us that seeing Christ commended his Spirit into the hands of God wee see what the especiall care of a Christian should bee not to care so much what become of his body so his soule may be saved Christ he left his body to Pilates mercy but he commended his soule into the hands of God so a Christians care must be especially that his soule may be saved that it may come safe into the hands of God what soever become of the body this was the care of the holy theefe Lord remember mee when thou commest into thy kingdome all his care was for the saving of his soule it being provided for hee cares not what become of his body we see when a mans house is on fire if he have a pretious jewell he will labour to save that though the rest perish so seeing the soule is the most pretious jewell whatsoever thy labour and paines be labour to lay up thy soule safe in the hands of God as Steven did when a storme of stones came about his eares hee bowed himselfe downe and said Lord Iesus receive my soule all his care was for the saving thereof that it might come safe into the hands of God as if he should say Lord receive my soule I care not what becommeth of my body so that thou save my soule all shall be well this will content me Thirdly the time when he commended his Spirit at the time of his death which was the very close of his life when he was ready to breathe out his last breath which may teach us that every man should make this his practise when hee comes to dye to bee sure to make a holy close of his life then it is a time to commend his soule to God Now there bee other times for a man to commend his soule to God as first in the time of danger and perill so David did when he was in perill of Saul Psalm 31. 5. saith he Lord into thy hands doe I commend my spirit because I have no body else to commend it to nor no body to trust it with in assurance of safety therefore Lord into thy hands I commend it likewise Psalm 10. 14. the poore committeth himselfe unto the Lord seeing no man regards him nor cares for him hee commends himselfe to the care of God so that the time of distresse and danger is a time to commend our soules to God There is also another time that wee should commend our soules to God and that is daily because our life is uncertaine therefore wee should every morning when we doe rise and every night when we goe to bed not knowing not what will befall us in the day commend our soules to God there bee a number of men in the world that bee greatly overtaken in this they never commend their soules into the hands of God if a nurse goe abroad and leave her childe and doe not commit it to the care of some body to keepe and to looke after it if the childe catch any hurt they will blame the nurse for it so if wee doe not commit our selves our wives and children to God in the morning and at night if any hurt befall them we may thanke our selves for it the blame lieth upon our selves 1 Sam. 18. 28. we see when David came into the host to his brethren they asked him this question with whom hast thou left those few sheepe So we should commend our temporall estate to the keeping of some body where it may be safe and if we should commend that to keeping much more must we commend oursoules to God Now as at these times wee should commit our soules to God yet more especially we must doe it when we come to dye because the devill will then bee busie and wee have a long journey to goe if a man were to passe into France and to carry all his goods with him that hee hath scraped together all his life time hee would looke into what ship hee did commit his goods and if hee had a rotten bottome hee would beware how he committed his goods to it so seeing we are to passe from earth to heaven a long journey we must take heed wee doe not commit our soules to a rotten bottome but bee carefull to lay them up into the hands of God that so they may remaine safe there Fourthly upon what ground he commends his soule into the
passed that heaven and earth could not reverse it therefore either we must die in our own persons or Christ must die for us he took our nature upon him died for us and so gave satisfaction to the justice of God In the Law we see when lots were cast for the Goats he that the lot fell on was killed and the other escaped so there were lots cast whether we should die or he it pleased God that the lot fell on Christ hee was killed and we escaped wherein we may see the infinite love of Christ that died to satisfie the justice of God that we might not die we reade 2 Sam. 10. 33. David cried out O my sonne Absalom my sonne my sonne Absalom would God I had died for thee O Absalom my sonne my sonne wherein he shewed the true affection of a father Now that which David desired for his sonne Christ hath performed for us and therefore when wee thinke of the death of Christ we may thinke of the infinite love of God to us If one should commit such a fault against the King that he should lose his head or his eye or some part of him how farre should a man goe to finde such a friend to take his punishment upon him and so free him But Christ doth more for us than this he hath not only lost an eye or an hand for us but hee died for us therefore as often as wee thinke of the death of Christ so often wee should thinke of the love of God The Centurion Luke 7. sent the Elders of the Iewes to Christ to tell him of one that loved their nation and builded them a Synagogue but Christ hath done more for us than to build a Synagogue for he hath loved us and wished away our sinnes in his bloud as Saint Iohn saith Revel 1. 5. And therefore as often as we thinke of the death of Christ so often let us thinke of the infinite love of Christ that he would die for us to satisfie the justice of God for sinne Secondly it was needfull that Christ should die that our sinnes might die in his death for he tooke all our sinnes upon him as Saint Peter saith Who in his owne body bare our sinnes upon the Crosse when he went to die on the crosse all our sinnes were bound unto him who carried them up with him unto the crosse that they might be crucified with him and die in his death this was another thing that made a necessity of the death of Christ therefore if we live in sinne what doe we but pull downe our sinnes from the crosse of Christ bring them to the fire rub and chafe them as it were put Aqua-vitae into the mouth of them that they may live againe Iosua 7. we read that Achan stole away a wedge of gold and a Babylonish garment of the spoile when Iericho was destroyed and that proved his owne destruction in the end so if wee steale our sinnes from the crosse of Christ notwithstanding Christ died that sin might die with him then these same stolne sinnes will be our destruction Thirdly it was needfull that Christ shold die to seale unto true beleevers the promises that God hath made in the Gospell God hath bequeathed life everlasting and Christ heaven and happinesse to those that repent and beleeve In the law there is nothing but death and destruction promised to those that did transgresse and breake it but in the new testament God hath promised to them that repent and beleeve life and salvation heaven and happinesse Therefore that these promises might be sealed and confirmed Christ must die for as long as the testator liveth the testament is of no force As it is Heb. 9. 16. For saith he the testament is confirmed when men be dead because it is of no force as long as he that made it is alive therefore that the promises of God might stand good unto us it pleased the sonne of God to die for us and to seale it with his blood all which is to sustaine and comfort us for although wee have nothing here but misery and trouble yet one day we shall bee put in possession of heaven and happinesse as a man that hath a patent or a sealed deed that hee shall have such lands and livings one day though hee have not any thing to help himselfe yet he wil comfort himselfe with that which is to come so though we be put in possession on these promises presently yet let us comfort our selves that one day they shall be verified unto us and although wee endure troubles and afflictions in this world yet we may bodly stand up and say Lord I thanke thee I have a sealed deed to shew that one day I shall enjoy the promises that thou hast made in the Gospell here we see for the comfort of a Christian it was needfull for Christ to die and to seale with his blood the promises that are made in the Gospell Secondly the time when he died when he had finished the worke of mans redemption and done the worke hee came for a long time did he hang on the crosse in paines and torments yet he dyed not till hee had done the worke hee came for which must teach us that wee should bee willing to die when we have done our worke when wee have repented of our sinnes and made Christ sure to us then we should be willing to die and never till then so it is said of David Act. 13. 36. After he had served his generation by the counsell of God he fell on sleepe and was laid unto his fathers and saw corruption so the Lord said to Moses Numb 31. 2. Avenge the children of Israel of the Midianites and afterwards shalt thou be gathered unto thy people in like manner we must doe the will of God and fulfill the worke he sent us to doe and then we shall be willing to dye and never till then If a master should send his servant beyond sea to deale for him in his businesse if hee come home and doe the halfe onely and leave the other halfe undone hee must looke for a cold welcome home so God hath sent us into this world to doe his businesse whereof if we doe but the halfe leaving the rest undone we may looke for a cold welcome when wee come to dye 1 King 19. 4. we read that Elias laid him downe under a Iuniper tree and desired that he might die saying it is enough O Lord take away my life for I am no better than my fathers at which time an Angell came unto him and said Vp Elias eate and drinke for thy journey is too great for thee so many times a Christian may have a desire to dye when troubles and griefes are upon him but the Spirit of God comes unto him and bids him arise for God hath another service for him to doe We see Christ was not willing to dye
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
thought that it had not beene Christ but some other And therefore whiles the matter was fresh and the Souldiers about the Grave Christ rose Secondly That the faith of the Disciples might not faint nor stagger for we see Luke 24. 21. that two of them say We trusted that it had beene hee that should have delivered Israel and besides all this to day is the third day so their faith began to stagger and therefore Christ rose that hee might strengthen their faith this is the great goodnesse and kindnesse of God to his servants In the Scripture it is said Hee remembred that we bee but dust Now as Christ had a care of the faith of his Disciples so hee hath a care of the faith of us Christians for hee might have deferred his rising till wee shall rise and then we might have doubted whether we should rise againe or no therefore lest wee should doubt of our resurrection Christ would tarrie no longer and so by this meanes to strengthen our faith that as he arose at his time so we shall arise at our time Thirdly That he might apply it and therefore the Angels give a charge to the woman that she should goe and tell his Disciples he was risen Fourthly Because it was the time that God had appointed Hee stirred not the first day nor the second hee lay dead without motion there was not a word of his rising but when the third day came then Christ rose with majestie and power to give us comfortable hope that wee shall rise one day out of trouble for although there bee little hope of comfort to day or the next day yet when the time commeth that God hath appointed we shall have ease and wee shall have comfort And therefore as Christ was contented to tarry his time so wee must bee contented to tarry the time God hath appointed for our ease comfort and deliverance Thirdly The manner how he rose wherein be three speciall things to bee observed First That though he died in weaknesse yet he rose in power which was seen in this that hee rose notwithstanding all the oppositions the Iewes made for they rowled a stone upon the mouth of the grave and they sealed it and set a watch to keepe him downe and yet he rose in spight of them all which must teach us that Religion shall rise and the Gospell shall rise notwithstanding all the opposition that is made to the contrarie though they rowle a great stone upon it and labour to keepe it downe all the powers in Hell shall not prevaile against it but the Gospell shall rise and Religion shall be advanced in all times so we see in Exod. 1. that notwithstanding Pharaoh made lawes for the vexing and troubling of the Iewes yet they did increase and multiply and this may bee our comfort that as Christ did rise notwithstanding all the oppositions to the contrary so Religion and the Gospell shall rise notwithstanding all oppositions that can be made against it It shall breake through the stones an armed power nor all the Divels in Hell are not able to keepe it downe so our saviour saith Math. 16. Thou art Peter and upon this rocke will I build my Church anâ— the gates of Hell shall not prevaile against it much lesse then shall worldly power be able to overcome it So Esay 54. 7. saith he All the weapons that are made against thee shall not prosper and every tongue that shall rise up against thee in judgement thou shalt condemne As also the Prophet Zechary 12. 3. saith And in that day will I make Ierusalem an heavy stone for all people All that burden themselves with it shall be cut in peeces though all the people of the earth be gathered together against it which Chrysostome saith was a Metaphor taken from the custome of the Iewes whose manner was to have a great stone lie at every gate to trie their strength by lifting at it which if a man was not able to lift the more hee did strive and struggle the more hee crushed himselfe with it so the Lord will make the Church and holy Religion to be such a stone that the more they strive and struggle with the more it shall crush them which is a great comfort to the people of God that religion the Gospell and holy profession shall rise in spight of all that make opposition against it Exod. 3. 2. Moses saw the bush burne and yet not waste because God was in it so all the troubles and afflictions of the Church doe not waste it because God is in the middest of the Church for as Christ rose so the Gospell shall rise notwithstanding all the oppositions against it Secondly the power of Christs rising is seene in this that then there was an Earth quake the earth did shake and quake which shewes that death had not taken away any of the power of Christ or abated or diminished it it was as great when he rose as it was before his death we see that all the great Emperours that have died were not able to stirre a cloud or to move the earth but Christ did he made the earth to quake and tremble Death could not keepe him under so Matth. 28. Christ saith All power is given me in heaven and earth and Revel 1. 18. it is said I am alive but was dead and behold I am alive for evermore Amen and I have the keyes of hell and death Wee therefore seeing there is such power in Christ should labour to be under his defence and then we shall be safe from danger as Christ saith Iohn 10. My sheepe heare my voice they follow me and I give them eternall life and they shall never perish neither shall any one plucke them out of my hands Therefore as a man in the time of danger runnes unto a rocke or sure place of defence so in the time of danger let us runne to Christ and we shall be safe from danger by making him our defence Againe the grave had detained Christ but three dayes and yet wee see how the earth did quake and tremble therefore O thou that hast not kept downe Christ three dayes together but many dayes how oughtest thou to quake many dayes Christ hath beene rising in thy heart by the motions of his Spirit and yet thou hast suppressed and kept him under learne thou therefore of the dumbe earth that quaked and trembled for keeping Christ under but three dayes learne I say to quake and tremble for thy great hardnesse of heart that hast kept him under not dayes onely but many yeeres together as the three Apostles Peter Iames and Iohn Matth. 17. when they saw the great glory that was put upon Christ in his transfiguration on the mount and heard a voice saying This is my welbeloved Sonne heare him they fell on their faces and were afraid because they had not formerly attended Christ nor regarded him as
with Christ but I cannot see how this should be because there was none but Christ seene when hee rose againe it is said that the earth and the sea gave up their dead but we doe not read that the heavens gave up their dead The use hereof is that seeing the Angels and these Saints were contented when they had done the businesse and the worke of God they came for to lay aside their bodies and that they should dissolve and come to dust againe so when wee have done the worke of God wee came for in this world we should be contented meekely and patiently with the rest of our brethren to lay aside our bodies that they may dissolve and come to dust and ashes untill the time of the generall resurrection Having spoken thus of the manner of Christs rising now we come to the manifestation thereof for though no man saw him at the very instant when he rose yet when he was risen hee did manifest himselfe to the world so farre forth as was fit which may teach us that although the world doe not see the very instant or moment when we be humbled or when wee repent and turne to God or when wee are brought to an estate of Grace yet when we be converted and have turned unto God we must let the world see the fruits of our conversion so wee see the Theefe did as soone as he was converted hee did shew the fruits of his conversion for hee reprooved his fellow confessed his sinnes cleareth Gods judgements and pleadeth for Christ so Saint Iames saith shew me thy faith never talke thou hast faith unlesse thou shew it let the world see it shew it in thy speeches in thy actions and in thy life that thou art converted and turned unto God to this effect the same Apostle saith Chap. 3. 13. Who so is a wise man and is indued with knowledge amongst you let him shew it by good conversation so if thou hast repented and turned to God shew it in thy life and in thy speeches let thy words shew the fruits of it this is that which Christ himselfe exhorts to Matth. 5. Let your light so shine before men that they may see your good workes and glorifie your Father which is in heaven for it is not enough to have light in our selves but wee must let our light shine Christ did rise and no man saw the very instant and moment and yet when he was risen he did manifest himselfe to the world so though no man see the instant when wee were converted yet when we be converted we should shew the fruits of our conversion for as it is in the life of nature that a man cannot have life in him but it will appeare either by stirring breathing or panting so it is in the life of grace if a man have life in him it will bee seene by one meanes or other Secondly this may serve as matter of comfort Christ was not seene at the instant or moment when hee did rise and yet did shew by infallible tokens that he was risen many an one are troubled that they know not the very instant or moment of their conversion and therefore make question of their Christian calling but this example is fit to relieve such that although a man knowes not the very instant or moment when he was converted yet if he can proove by infallible tokens and markes he is converted he may resolve undoubtedly that he is called We see in nature that a childe hath life and yet the mother doth not know the instant ormoment of its life quickning but by the stirrings movings shee doth know there is life initiated in her childe so it is in the life of grace there may bee life in a man though he know not the very instant and moment when hee first received that life yet if hee have evident markes of it hee may have comfort that hee is converted though hee know not the time of it Now there were twelve severall times that Christ did appeare wherein he did manifest himselfe to the world it is too long to speake of all therefore I will speake of them that are most fit for our instruction There were five severall times that Christ appeared that day hee rose in 1. To Mary Magdalen 2. To the two women going from the grave 3. To the two Disciples going to Emmaus 4. To Simon Peter 5. To the Disciples being together onely Thomas away Now what is the reason that Christ appeared so many times that day he did rise on so that all the day long hee did appeare to one or other at one place or another to his followers and did spend it in holy exercises and in holy apparitions I answere it was to dedicate and institute the Christian Sabbath therefore Christ did so many times appeare that day it is a great question amongst Divines who it was that did alter the Sabbath some thinke that it was the tradition of the Church but it is not the Church nor all the Churches in the world that can alter it it must be Christ onely that must doe it therefore he did appeare so many times that day to set it apart to holy uses by his owne example the Apostles did not institute the day nor dedicate it of themselves but gathered together by the divine knowledge they had that it was Christs meaning and will to teach them by his appearing so many times in one day to appoint that day for the Christian Sabbath and therefore the Apostle did put it in practise so wee see Act. 7. 20. and 1 Cor. 16. 2. and Revel 1. 10. where the name is given to it as the first day of the weeke and the Lords day whence it is manifest that Christ did dedicate and sanctifie the Christian Sabbath as Augustine saith well that by the resurrection of Christ on that day it was consecrated to be the Christian Sabbath The first appearing was to Mary Magdalen out of whom he cast seven devils And there bee three things to bee observed in this point of his appearing 1 The Cause why he did appeare to her 2 The Manner of his appearing 3 The end of it First The cause why hee did appeare to her not because shee was a great stateswoman a rich woman or a more holy woman than the rest for there was Mary the Mother of Christ an holier woman one would have thought hee would have appeared to Caesar or to Emperours and Kings to Noble men and to great men of the world or to the holiest and most sanctified women in the world or that he should have appeared to his Mother but he did appeare first to Mary Magdalen out of whom he had cast seven devils one that was infamous and a great sinner yet she was penitent for her sinnes and a true convert as appeares in that she did shew such speciall love to Christ upon her conversion in attending
directed to keep thy Statutes I cannot do as I would but would to God my heart were directed to keepe thy Statutes David had no strength to doe as he would but he desires it above his strength so should we Secondly The manner how Christ did appeare to her He shewed himselfe strange a long time and held her in suspence and yet Mary sought for Christ and sought for him when others gave over with teares which may teach us that many a good Christian may seeke for Christ with teares that is in truth of affection and yet not presently finde him they may seeke long and attend upon the meanes but as Christ did appeare to Mary so in due time thou shalt see him to thy comfort Now there were two causes why Christ did not appeare to Mary nor shew himselfe to her presently First through her owne default for when Christ appeared to her shee thought it had beene the Gardiner Hee did not appeare in such a forme but Marie thought so she did so sorrow and mourn for Christ that though he were before her she could not see him it was through her owne default so God many times gives comfort to us when through our owne default we see not the comfort that is before us through the sorrow and griefe wee sustaine but refuse it when it is offered and this is the cause why it is so longâ—ere some can receive comfort As Psal 77. David saith My soule refused comfort so it is with Christians many times God offereth comfort to them and they refuse it this is the estate of the best so likewise Christ appeared to the World when through their owne default they could not see him through the blindnesse and ignorance that remained in them even to this day they see not though hee speakes unto them day by day they have not the eyes of Faith to see him This is the estate of the World though God speakes unto them they know it not they thinke it is the Gardiner they thinke it is the voyce of a Man and not of God but the true Church of Christ knowes when Christ is speaking unto her It is the voyce of my welbeloved so Christ no sooner speakes but they know it but the greatest part of the world doe not so though hee speakes unto them from day to day Christ appeares unto them and through their owne default they doe not see him The second cause was Through a speciall dispensation that shee might the more repent of her sinnes and make a triall of her faith to make the present more comfortable as Ioseph made himselfe strange to his brethren a long time and afterward did reveale himselfe unto them so though Christ make himselfe strange and hold us in suspence for a time it is because hee would have our faith tried and because wee might have the greater comfort when we finde him Now though he held himselfe a long time in suspence yet Christ did discover himselfe by a word for he saith Marie and she turned about and said Rabboni Master so it was but a word of Christ that gave comfort he can doe it by a word hee can make all our discomforts to cease and give comfort with a word Thus wee see Matth. 8. that the Centurion said to Christ Doe but speake the word and thy servant shall be whole If Christ doe but speake a word his wisedome is to lay hold on that word which must teach us that wee must catch hold on every little word of Christ I have shewed you heretofore that it is the nature of the Vine to catch hold on every little sticke or on every little thing with his twigs to lift up himselfe so a Christian must lay hold on every little word of Christ to help him by But it is a pittifull thing that one word of Christ will not serve nor all the words of Christ nor the mercies nor the judgements of God to turne us to him as Marie catched hold on every little word so it must bee our wisedome to lay hold on the least word that may bring us to Christ From hence two things are to be considered First That true faith doth lay hold on every little word of Christ It is like the Vine that layeth hold on every little sticke and post with his keyes and clanvers to lift up himselfe so true faith will lay hold on every little means to lift up it selfe if it be but a word it will lay hold on it as wee see Iohn 2. Christ saith to his mother Marie Woman my houre is not yet come she layes hold on this word of Christ and saith to the servants whatsoever hee bids you doe that doe you and you shall not want wine so Matth. 15. It was but a word that Christ spake to the woman of Canaan and a sowre word too yet the poore woman catches hold of it so in the booke of Kings when Benhadads servants came unto the king they catched hold on every word thus where there is true faith it will lay hold on every little word of Christ therefore when men cannot catch hold on one word of Christ nor all the words of Christ this doth shew the dulnesse and deadnesse of mens hearts It is said Ionah 2. They which follow lying vanities forsake their owne mercies and there is great mercie offered in the Word in the preaching of the Gospell but they which despise and refuse it despise and forsake this great mercy that is offered unto them The second thing is The infinite comfort that a Christian hath after hee findes Christ Heaven and Earth cannot give that comfort that a Christian hath after he hath found him Therefore although it cost a man sore travell and labour and a great deale of paines yet hee thinkes his labour well bestowed if he can finde him at last so we see in Marie that she sought Christ and sought him with teares and yet when she had found him how joyfull was she saying Rabboni Master thou art the man I sought for thou thou art he I did long for so Ioh. 1. 41. Andrew saith to Simon Peter we have found the Messias and the wise men Matth. 2. when they had found Christ they rejoyced exceedingly therefore whatsoever paines a Christian takes to seeke Christ if once hee have found him the World cannot make him so glad he thinkes all his paines and labours well bestowed If a man finde a bag of gold how glad will he be but all the gold in the World is not like to it the Apostle counteth all things dung and drosse in regard of it It is like the pearle that the Merchant went and sold all that he had to buy the field where the Pearle was Thirdly the end why Christ did Manifest himselfe to Marie was twofold 1. By information and instruction to informe her selfe 2. To Comfort his Disciples First these words touch
friend and all the Angels and Saints dost thou want comfort God will bee thy comfort and therefore bee not afraid of trouble nor of death but bee like the five wise Virgins that had their lamps ready burning and their loyns girt ready to enter into their Masters joy Secondly seeing Christ is ascended into Heaven our salvation is the neerer to him wee see in nature as long as the head is above the water the body cannot be drowned in like manner so long as our Head is safe in Heaven he will save all his members To this effect Paul saith Ephes 2. 6. That hee hath set us together in heavenly places and how hath hee set us together in heavenly places not in our owne persons but in the Person of Christ he holds it and hee will one day faithfully deliver it into our hands Thirdly seeing Christ is ascended we may bee bold in the time of our neede trouble and affliction to go to God in Prayer and may have comfort that Christ will heare us and that we shall be regarded This is the use Saint Paul makes of it Heb. 4. 14. where he saith Seeing we have a great high Priest which is entred into Heaven even Iesus Christ the Son of God Let us goe boldly to the Throne of Grace that wee may finde mercie and receive grace to helpe in the time of neede So chapter 10. 19. saith hee Seeing therefore Brethren that by the blood of Christ wee may bee bold to enter into the holy places by the new and living way which hee hath prepared for us through the veile that is his flesh let us draw neere c. If a man had a great suit at Court and did know no body there a man may looke for small comfort when he comes thither but if he knew that the Kings sonne would be ready to speake for him to his father and to grace him before all the company this will give him comfort so if we go to God as to a Stranger then we can looke but for cold comfort I but if we know that Christ will speake for us to God grace us and bring us into favor with him this may comfort us and make us with boldnesse goe to the Throne of Grace There was great difference betwixt the time when Iosephs brethren knew him and when they knew him not for when Ioseph would not acknowledge them for his brethren hee handled them roughly and tooke them for Spies but when he did acknowledge them to be his brethren then he did kindly entertaine them and did fill their sackes with corne that they might bee preserved till they came into Aegypt so there is great difference when wee be strangers and when Christ doth acknowledge us for when hee knowes us he will speake to God for us and grace us will fill our sackes with the best of Heaven therefore the true Christian may have great comfort to go to God in Prayer in the time of his need and he shall be heard and regarded of God SERMON XXXIX MARKE 16. 19. So then after the Lord had spoken unto them Hee was received up into Heaven and sate on the right hand of God AS in the climbing of a Tree a man will catch hold of the upper boughes and so will goe higher and higher till hee come at the toppe so wee must doe in the rising of Christ wee must rise in our affections as hee rises and therefore having followed him in two degrees of his exaltation his resurrection from the Dead and ascension into Heaven wee will proceed now unto the third which is his Session at the right hand of God as if wee were got within the veile to see Iesus Christ sitting at the right hand of his Father in glory and majestie as Cantic 3. 11. The daughters of Sion are called out to behold king Salomon crowned with the crowne wherewith his mother crowned him in the day of his Espousalls and in the day of the gladnesse of his heart So I may say come forth all yee people of the land out of your houses and out of your Townes and places where yee dwell and behold Iesus Christ the true Salomon fitting at the right hand of God crowned with honor and glory so that when others shall aske ye what ye went out to see as Christ asked the people yee may say and answere againe we went to see Christ crowned with honour and glory Heb. 2. 8. Thus Iohn 20. 25. the Disciples tell Thomas as a matter of great joy that they had seene the Lord and yet they had seene him but rising out of the grave and out of the denne of death therefore much more should we be glad and rejoyce that wee have seene the Lord not rising out of the Grave or out of the dens of death but sitting at the right hand of God for the good of the Church And therefore I say good Brethren stir up your selves to behold Christ within the veile sitting at the right hand of God for the good of the Church Now in speaking hereof we will observe five things 1. What is meant by the right hand of God 2. What it is to sit at the right hand of God 3. Why he is said to sit and not to stand 4. To what end he sits at Gods right hand 5. The fruites and benefits wee have by his sitting at Gods right hand First what is meant by the right hand of God To speake properly God hath neither right hand nor left hand for he is a spirit as it is Iohn 4. 24. Therefore seeing he is a Spirit he hath no bodily parts nor dimensions and therefore neither right hand nor left but it is a borrowed speech taken from the manner of Kings and Princes who are wont to advance their favourites next to their selves in any office or dignity Augustine saith well If it be a wicked thing to make an image or a picture of God to make him like an old man with hands and feete and to set it up in a Church or a Temple seeing God is a Spirit much more saith he is it a vilde thing to frame an Image of him in a mans heart seeing it is a Temple for God and his Spirit to dwell in Now the right hand of God is taken in three senses in Scripture First the right hand of God doth signifie his power because the chiefest power and strength of a man lies in his right hand for by this right hand he doth worke and bring things to passe so by the right hand of God is meant the power of God by the which he is able to doe whatsoever he will So Exod. 15. The right hand of God is glorious in power the right hand of the Lord hath bruised the enemies and Psal 118. 15. The right hand of God is taken for the Power of God but it cannot so bee understood in this place because
two times there is a time of mercy and a time of judgement therefore doe thou not accompt God unjust though good and bad speede alike he makes the raine to raine on the just and the unjust the Sunne doth shine on both and they drinke all of one fountaine and draw in the same ayre yet doe not thinke God to be unjust because this is the time of mercy but there will come a time of judgement and therefore saith hee O my brethren bee wise an take heede doe not say I did naughtily to day and yet it was well with me and I will doe naughtily to morrow and I hope to doe well too this is but the time of Gods mercy there will come a time of His Iudgement wherein Hee will call thee to accompt for all thy sinnes The third is from the wisedome of God and wise order be hath in the governing of all things for in all well ordered commonwealths there are Assises Sessions and Law-daies and in every city towne and hamlet there are courts to order and determine things if it bee so in all well ordered commonwealths then it must needs be so in Gods Kingdome if this wisedome bee in man that is but finite much more surely is it in God that is infinite and therefore seeing in all well ordered common-wealths there is a time of judgement it holds much more that God should have a Iudgement day to arraigne the whole world in The fourth is from the common consent of all that is of Angels men and of devils Of Angels as we see Acts. 1. 11. Yee men of Galilee why stand ye heere gazing to heaven this Iesus whom ye see taken from you into heaven shall so come as yee have seene him goe into heaven And holy men doe acknowledge thus much as Saint Iohn in the Revelation and Henoch long before did prophesie of it Iude 14. so David Psalm 89. ult For he is come to judge the earth with righteousnesse shall hee judge the earth and the people with equity Yea the devils beleeve it and tremble as Matth. 8. Art thou come hither to torment us before our time therefore seeing there is a common consent of all Angels holy Men and devils it is certaine there shall be a judgement day which granted as needs it must let us make some profitable Vse for our instruction The first use is That seeing there is a judgement therefore wee should reverently stand in feare of it for one day thou shalt rise out of thy grave and shalt stand before Christ in judgement to answere for all thy thoughts words and actions and therefore it is not a light matter but stands every man in hand to bee reverently afraid of the judgement day which Paul cals the terrour of the Lord because it is a terrible thing to stand before God in judgement Wee see what a fearefull thing it is when a theefe shut up in the Iayle is to make his appearance before an earthly Iudge which is but the danger of this life how much more then will is strike terrour into us when accused of our own consciences we are to come before Christ in Iudgement who will judge both soule and body When Paul preached to Felix of temperance and judgement it is said Felix trembled now if he trembled at the name of judgement then how much more oughtest thou to tremble thou that art a cold Christian that hast lived loosely and badly how oughtest thou to to tremble I say hearing of the severity of Christ It is a good saying Saint Bernard hath if thou hast put away all shame which appertaines to so noble a creature as thou art yet cast not away feare for saith he men use to load an Asse and he beares it because he is an Asse but thrust him in the fire or into a pit and he will shunne it because he feareth death and loveth life therefore be not worse than the beast feare death feare hell feare Iudgement Secondly seeing there is a Iudgement day therefore we should be carefull to passe the time of our dwelling here in holinesse and feare because wee shall stand before God in judgement heaven and hell cannot avoide it the mountaines and hils cannot cover and hide us from his presence therefore every man must bee carefull to please God and to passe his time well here because he must stand before God in judgement hereafter Men that goe to markets and faires knowing that their packs shall be opened by the searchers to see what wares they bring will bee carefull what wares they packe up so seeing our packs and fâ—rdels shall bee opened at that day that is our consciences we must bee carefull what we packe and fardell up seeing all shall be discovered wee reade Iohn 11. 7. when there was word given out that it was the Lord that was on the shore Peter did gird his coate to him and cast himselfe into the Sea this was a strange action of Peter one would have thought rather he would have let it alone or have put off his coate but Peter did wisely consider that hee must stand before Christ and therefore that hee might stand seemely before him hee did gird himselfe so seeing wee shall one day stand before God in judgement wee must gird our coates unto us and cast our selves into the glassie sea of this world that so wee may stand seemely before him at that day Thirdly seeing there is a judgement day therefore wee must labour to repent us of our sinnes if we repent of them they shall be forgiven us if we doe not we shall answere for them at that day this counsell Christ doth give us Luke 12. 58. Whilest thou goest with thy adversarie to the ruler as thou art in the way give diligence that thou maiest bee delivered from him lest he bring thee before the Iudge and the Iudge deliver thee to the Iaylor and the Iaylor cast thee into prison I tell thee Thou shalt not depart thence till thou hast paid the uttermost mite so wee are all in the way to the judgement seate whil'st we live here therefore let us make our peace with God repent us of our sinnes and be reconciled to him for if wee doe not hee will deliver us to the Iaylor and we shall be cast into hell and shall never come out It is a good saying of Saint Austine if an earthly Iudge passe sentence against thee and should condemne thee to dye to morrow or the next day tell me what would'st thou doe would'st thou sleepe in thy chaines and fetters would'st thou idle out the time No but thou would'st goe to this friend and to that friend and would'st sell all thou had'st to purchase a pardon and if a friend should say to thee what dost thou meane to runne up and downe and sell that thou hast why thou would'st answere and say I am condemned to dye to
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
that the Heaven and the earth shall be changed even as a man when hee puts on a garment is changed and that is onely in the outward view not in the substance of his body And Saint Peter me thinkes is very strongly for it in this Chapter vers 6. and 7. where he sheweth as the world was once destroyed with water so it shall bee againe with fire how was that even in the outward view onely the outward beauty and glory thereof shall be destroyed but the substance shall remaine as a Christian is said to be a new creature though hee bee not new in regard of substance but in regard of his affection and disposition so 2 Cor. 5. 17. every man saith he that is in Christ is a new creature so the Heavens are the same in substance and new onely in quality and disposition Now the heavens are said to be new first in regard of the use of them now they bring us raine and snow and haile at the time appointed but at the day of judgement they shall bring Christ and exhibite him to the world the goodliest sight that ever mortall eye saw as Matth. 26. 64. saith Christ I say unto you hereafter shall you see the Sonne of man sitting at the Right hand of the power of God and comming in the clouds of the Heaven c. so we see that the heavens shall be changed in regard of the use of them Secondly the heavens shall be new in regard of a new disposition now they never stand still but wind and turne up somewhat of the thread of mans life but then when the expiration is come and all time ceases then they shall stand still so that there shall bee no more time which is manifest Revel 10. 6. Where the Angell sweareth by him that liveth evermore which created Heaven and the things that are therein and the earth and the things that are therein and the sea and the things that are therein that Time shall be no more And the Philosophers say that Time is nothing else but the mooving of the heavens and revolution of them therefore when all time ceases and eternity is come then the heavens must needs stand still Thirdly the heavens shall bee new in regard of new effects for now they bee the storehouse of judgements and his armorie-house from whence he brings his judgements upon the world as Psal 29. The Lord makes it to thunder from heaven c. But at the day of judgement they shall no more bee the armorie-house of His judgements but the Lord shall there cause to flow out abundance of goodnesse and kindenesse therefore the Prophet saith that at the day of judgement the mountaines shall drop downe new wine and the hils shall flow with milke so that the influence of Gods goodnesse shall bee distilled out from the clouds And thus much for the renewing of the Heavens wee proceed now to the Earth The Earth shall be new in foure regards first we see that now there is a great deale of it wast and barren possessed with wilde beasts Serpents and Ostriges for the sinne of man as Psalm 107. 34. A fruitfull Land is made barren for the sinnes of the people so now there is a great part of it wast and barren for the sinnes of men but when mans sinnes are taken away then the earth shall bee made fertile and every place shall bee replenished Secondly now the earth yeelds nothing without mans labour and paines because of the curse that was laid upon it for sinne but at the day of judgement there shall bee no more curse for then it shall yeeld fruit without labour and paines Thirdly now the earth is the valley of teares where the best men have most trouble but at the last day it shall bee a doore to let us into glory as Iosh 2. 15. the Lord doth promise to the Children of Israel to give them the valley of Achor for a doore of hope so this earth shall be the doore of our hope to let us in to glory here wee shall begin the glory which afterwards we shall have perfect and consummate in Heaven Fourthly the earth now is walled and paled and hedged in a great part of it wherein every man labours to draw the commodity of it to himselfe but at the last day all shall be laid common there shall not need to bee any statute against enclosures but all shall bee laid open for his Saints and people Now heere may a question arise seeing the just shall goe to heaven and the wicked to hell To what end shall this Earth be renewed I answer there be three causes of it 1 In Regard of Christ 2 In Regard of the Godly 3 In Regard of the wicked First In Regard of Christ because he shall set up his throne here in this earth and make it his judgement seat now we may not thinke that it can stand with the glory of Christ to set up his judgment seat on the dead cinders and fruitlesse ashes of this sinfull world therefore it shall be renewed to make it a fit place for Christ to sit in judgement as when Iudges come to sit in Iudgement though the place be mean and unhandsome before yet then they hang it with tapestry decke it and strew it to make it a fit place for the Iudges to sit in so this Earth shall bee renewed in regard of Christ Secondly the Earth shall be renewed In Regard of the Godly that they may see that there was nothing lost by Adam but it is made good againe by Christ for whatsoever was lost by the first is restored againe by the second Adam In the Law the yeare of Iubile being come when the trumpet sounded and liberty was proclaimed every owner returned to his possession againe that hee had beene kept from a long time so at the last Iudgement when the trumpet shall sound and liberty shall be proclaimed all the people of God shall returne againe to their possessions from which they have beene with-held ever since it was lost by the first Adam But why shall the earth be renewed for the Godly seeing they shall be in heaven I answer as Chrysostome saith great Kings and Princes though they keepe in their great chambers of estate yet they passe into them through some gallery or some court-yard so saith he though the people of God shall dwell in the great chamber of heaven yet because this earth is the gallery and court-yard that they must passe through therefore it shall be renewed Secondly For a further increase of glory as it is a glory and an honour to our king that hee is king and Lord of a great many of countryes though it may bee hee meanes never to come into them but dwells here in this land so this is a great honour to the people of God that they be kings and
lords of this earth though they stay not there Thirdly the Earth shall bee renewed in regard of the wicked that they may the more sensibly see what a deale of glory their sins have deprived them of they shall not come into heaven to see that for Revel 21. it is said No uncleane thing shall come there therefore the Earth shall be renewed that by it they may have a glance of Heaven and a slash of the glory that shall bee in Heaven as it were through a Crevis that so it might bee a further vexation to them We read 2 Kings 7. 9. when there was great plenty of victuals and other things foretold by the Prophet which the Prince there would not beleeve the Prophet saith to him Thou shalt see it with thine eyes but thou shalt not taste thereof so it shall be unto the wicked surely not without great anguish and terrour when they shall see the Earth renewed and themselves to have no part in it Now the Vses hereof may be First seeing there shall be a new Heaven and a new Earth wee should labour to be new Creatures because none but such dwell in this new Heaven and new Earth For the Text saith Wee looke for a new Heaven and a new Earth according to his promise wherein dwels righteousnesse that is righteous men such as bee renewed by the Spirit and grace of God Here in this World there is a mixture of good and bad together as in Adams house Cain and Abel in Abrahams Ishmael and Iacob and amongst Christs Disciples Iohn and Iudas But in this new Heaven and Earth there shall dwell never a wicked man therefore labour thou whosoever thou art to be renewed by the Spirit of Grace and to repent thee of thy sinnes to returne unto God and thou shalt have thy part in this new Heaven and new Earth for evermore Secondly that seeing the Heaven and the Earth shall be renewed there is never a wicked man that can claime or challenge a foote of it to himselfe here in this world they may have hundreds and thousands of Acres of Land they may say in such and such a place I have so much land here is the Patrimonie that my Father gave me here is that which I did purchase Oh but in the new World they cannot claime a foote of it Therefore they may see what a faire threed they have spun to deprive themselves of all their lands even such as have had great revenewes here of the old Earth shall not have a foote of this new Earth It is reported by some Historians of a certaine Nation that every yeere did elect and chuse themselves a king who had as goodly attendance as might bee rich apparell and all things fit and meete for a king but when the yeere was expired they did turne him naked into an Iland where hee did endure extreame misery Now there was one of them who was wiser than the rest that had closely and secretly before his yeere was expired conveyed into this Iland rich apparell and servants to attend on him and had builded him a house and sent all things fitte and meete for him thither beforehand so that when his yeere was expired and they had turned him into this Iland naked he having provided for himselfe before was not distressed The truth of this I stand not to discusse but the morall I am sure may be profitable for this Kingdome is a Type and figure of this World where there bee a number of men that have all things that their hearts can desire but when death commeth then they are turned as it were into a wast Wildernesse naked there to endure extreeme misery and therefore it must bee our wisedome to doe as the wise kings did every day to send something before and to provide comfortably for our selves that when we are turned out of this World wee may have comfort in the World to come Thirdly seeing there shall be a new Heaven and Earth this may bee a comfort to poore Christians that though they have but a small portion here in this World yet they may have a great portion of the new Heaven and Earth if they please God and walke conscionably before him as Revel 21. 7. It is said Hee that overcommeth shall inherit all things c. What is that which he shall inherit Saint Iohn tels us that hee saw a new Heaven and a new Earth namely the things that are spoken of before To him that overcommeth that is To him who can overcome his lusts his sinnes and his corruptions and is not carried away with the bad examples of the World the new Heaven and Earth shall bee for a possession as Dauid doth acknowledge with thankfulnesse to God that hee had given unto him the Land of Canaan much more should wee acknowledge with thankefulnesse that the Lord hath assigned to us a Celestiall Canaan therefore comfort you your selves O yee holy people of God in this that you shall have your parts in the New Heaven and new Earth It is this that which Paul saith Eye hath not seene nor Eare heard nor Tongue is able to expresse the great joyes that God hath prepared for them that love him as The Queene of the South when shee came and heard the wisedome of Salomon said The one halfe was not told her which she found So the holy people of God they shall say that good people did not tell them the one halfe of the joy and comfort that they shall finde therefore beware you doe not â—ell this for toyes and trifles for what a comfort shall it be when Christ shall looke out of the Clouds and hee shall say unto the Godly Come yee blessed of my Father receive the kingdome prepared for you when he shall chase and drive all the wicked to Hell and shall say unto them Goe ye cursed of my Father into everlasting fire prepared for the Divell and his Angels And here let every one of us be exhorted to repent his sinnes for now is the time yet the gate is not shut Hereafter thou if thou now refusest thou shalt not inherit with the people of God but mayest with the foolish Virgins knocke too late when Heavens gates shall for ever be shut upon thee SERMON XLVI MATTHEVV 24. 30 31. And then shall appeare the signe of the Sonne of man in Heaven and then shall all the Tribes of the Earth mourne and they shall see the Sonne of Man comming in the Clouds of Heaven with Power and great glory And he shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect from the foure winds from one end of Heaven to the other HEretofore yee have heard of the two Acts considered in the manner of the last judgement First The burning of the whole World Secondly The renewing of the Heaven and the Earth whence at this present wee are to proceed
the Mount was but a type and figure of the glory that shall be on Christ at the day of judgement and this glory and brightnesse that shall appeare before his comming I take to be the signe of the Sonne of Man Thirdly what the effects shall bee of the signe of the Sonne of man and surely fearefull shall they bee to the wicked and comfortable to the godly for when the signe of the Sonne of man shall appeare then all the wicked shall mourne weepe and cry out of their sinnes that they have not loved Christ but despised him have not obeyed his Lawes but contemned and set light by them therefore it will bee a fearefull time to the wicked but to the godly it shall bee great comfort for Christ telleth the Iewes Matth. 23. 29. Ye shall see me no more till that ye say Blessed be he that commeth in the name of the Lord the very reprobate shall say these be the happy and blessed men howsoever wee have hated and despised them O that wee had lived as they did then wee should have beene happy too I have instanced often before in the example of Ioseph Gen. 45. 5. and because it is apt to the purpose I cannot passe it at this present for when Ioseph did discover himselfe to his brethren thren they were abashed and ashamed because their conscience told him that they had betrayed and sold him for a slave before nay some of them would have killed him if they had loved him and used him well then it might have beene a comfort to them when he did discover himselfe and say I am your brother Ioseph so I say of Christ what a terrour will it be to the wicked and ungodly because they have despised and condemned him if they had used him well they might have had comfort at his appearing wee read likewise 2 Sam. 2. 22. when Asahel prest upon Abner Abner said to him depart from me wherefore should I smite thee to the ground how then shall I bee able to hold up my face to Ioab thy brother so when wee shall sinne and offend Christ how shall wee hold up our faces at that day So then we see it shall be a terrour to the wicked and to such as have not repented them of their sinnes but unto the godly Christs comming shall be greatly comfortable as Augustine saith we see in reason if two men should be beyond sea and their lord and master should send for them the one to bee honoured for his good service the other to be punished for his offences though it may bee they both come home in one sâ—ip eate at one table lye in one bed arrive at one haven and come to one place yet their thoughts would be diverse for the one would thinke now is the time that I shall bee honoured for my good service therefore it is a comfortable time to him the other would thinke now is the time that I shall be punished for my offences therefore it must be a time of discomfort to him this is the direct case betweene the godly and the wicked that they may eate at one table lye in one bed dye all one kinde of death and yet their thoughts bee divers for the godly they shall rejoyce when that time commeth because they shall bee honoured and advanced and it shall bee a terrour to the wicked because they shall be punished for their offences as Iohn 20. when Christ appeared to Mary being grieved and dejected for the losse of him and said Mary she turned about and said Rabboni Master as if shee should say I am glad that I have found thee Heaven and earth could not make her so glad as she was when she found Christ so when a Christian hath looked out at his windowes and doores to see Christ many a time and at last shall see him come in glory and breaking the clouds and comming to Iudgement he may say as Mary did Rabbâ—ni Master I am glad to have found thee so they may say O Lord Iesus art thou come Thou art Hee that I have longed for a long time and blessed be God that this day is come therefore seeing Christians are desirous of Christs comming this should teach them to prepare for it we see a loving wife in the absence of her husband when she lookes for his returne shee will trimme up her house garden and walkes to have all things handsome so wee that bee Christians when we heare that Christ will come we must trimme up our houses that is our hearts and our consciences and make all fit to entertaine Christ Having declared the signes that goe before and also such as joyne with the comming of Christ wee proceede to the next thing which is the manner of his comming and that is glorious attended on by Angels hee shall come in the greatest glory that Heaven and Earth can afford There is great difference betweene the first and the second comming of Christ His first comming was base and meane contemned and despised of all sorts of men and wee see how unkindly hee was used at the hands of men in that they condemned him the Souldiers set a crowne of Thornes on his head they did mocke at him buffet him and crucifie him and why Because hee was apparelled and clothed with our sins which may teach us that the noblest and greatest one that is if sinne be upon him it will disgrace and put him downe therefore as Christ did cast away sinne and did put it off and then entred into glory so wee must labour to doe as Christ did to put off sinne to kill it to make a grave for it and to bury it and then as Christ comes in glory so wee shall come in glory also But if we do not put off sin nor cast the filthy ragges of it from us Christ will come in glory and wee fall to shame disgrace and contempt Now in the manner of Christs comming to judgement we may observe three things 1. How he shall come in glory 2. Wherein this glory consists 3. What Benefit we shall have by it First how he shall come it shall be in glory as we have heard a little before so also it is said Matth. 16. 27. For the Sonne of Man shall come in the glory of his Father with his Angels and then shall hee give to every man according to his deeds and againe Luke 9. 26. For whosoever shall be ashamed of me and of my Words of him shall the Sonne of Man be ashamed when hee shall come in his glory and in the glory of his Father and of the holy Angels So then Christ shall come in all the glory that Heaven and Earth can afford and therefore it is manifest there is great difference betweene his first comming and his second comming For his first comming was in the estate of humilitie he was despised and rejected of men Hee was a man full of
Disciples but hee wils them to heare them so likewise in the booke of Kings the high places were not then taken away and yet they did not separate from them Now in two cases we may separate from them first when the Doctrine is corrupted in the fundamentall points for there bee some points which are the foundation of Religion and when they are corrupted the whole building must needs bee overturned as an house may bee an house though they take away the doores and windowes and some posts but if they take away the foundation then the house cannot stand it ceaseth to be an house so though religion be corrupted in some points yet it may bee so as the whole body may not bee subverted but if it bee corrupted in the foundation then it overturnes and will be destroyed in this case we are to separate from it Secondly we are to seperate when the worship and service is corrupted in the substance as when a man cannot joyne with them with a good conscience so when the worship of God was brought to the high places in that Ieroboam had set up calves in Dan and Bethel to worship then we see 2 Chron. 11. 14. the Priests and Levites came to Iudah and Ierusalem in this case wee are to separate and this is the reason why wee separate from the Church of Rome having both erred in the foundation and in the substance of Gods Worship SERMON LXII PSALME 87. 3. Glorious things are spoken of thee O Citie of God HAving declared what the Nature of the Church is and what bee the divers parts and estates of it in this world in the next place we are to consider what bee the priviledges and dignities of it for this assembly God hath graced with speciall dignities above all assemblies therefore wee should labour to bee members of it rather than of any other Now the dignities and priviledges may be considered in five heads First this that David speaketh of here that he cals the Church the Citie of God or as Paul termes it 1 Tim. 3. 15. the house of God because of all other places it is the speciall place where God dwelleth by the presence of his grace it is true indeed that God is present with his power in hell and this world is full of the presence of God in goodnesse as it is Psalm 119. 64. The earth is full of thy goodnesse but his gracious presence of quickning grace is to this assembly therefore because God dwelleth in a more eminent manner in this above all other assemblies it is called the house of God and the City of God Now this City excels all other cities in foure respects First all other cities were builded by men as Gen. 4. 17. it is said that Caine built a citie and called it by the name of his Sonne Henoch So also Gen. 10. 11. it is said that Nimrod out of that land sent forth Asher and builded Niniveh and the citie Rehoboth but this citie is builded and framed by God himselfe Matth. 16. Christ saith to Peter upon this rock will I build my Church c. and Ierem. 31. 4. saith God againe I will build thee and thou shalt bee builded O virgin Israel All other cities are builded by men but this citie is builded by God and hath its high originall from him And therefore wee may inferre because God is the builder thereof he will preserve and keepe it as Christ saith Matth. 16. that the gates of Hell shall not prevaile against it so Zech. 12. 3. it is said and in that day will I make Ierusalem a burdensome stone all that burden themselves with it shall be cut in peeces though all the people of the earth were gathered together against it as Gen. 19. 13. the Sodomites did seeke to breake the doore open upon Lot but the Lord stroke them with blindnesse that they groped and could not finde the doore so it hath pleased God to cover the Church though the enemies thereof have sought to breake in upon it and to destroy it yet the Lord hath strooke them with blindnesse that they could not finde the meanes to doe it Therefore this citie hath this dignitie and roialtie above the rest because other cities are builded by men but this is builded by God Secondly they that live in other cities live in socities especially to preserve and mainetaine their bodies but in the Church of God in this citie they doe not so much live therein to mainetaine their bodies as their soules Againe in other cities they live in socitie to strengthen themselves against their enemies to mainetaine their lands and livings but in this which is the Church of God they live together not so much to maintaine their bodies and their outward estate but to mainetaine the inward graces of Gods Spirit and their interest unto heaven as Philip. 1. 27. saith Paul Onely let your conversation bee as it becommeth the Gospell of Christ that whether I come and see you or else bee absent I may beare of your matters that yee continue in one Spirit and in one minde fighting together in the faith of the Gospell And 1 Pet. 3. 7. Hee exhorts married couples to live together as heires of the grace of life So in this citie they live together especially to mainetaine faith and their comfort in God and their hope of heaven herein therefore in the second place this citie excels all other cities in the world Thirdly all the commodities of the country goe to the citie if there bee any thing better than other it is carried thither all to mainetaine a temporall life but in this citie which is the Church of God the Lord keepes publike market where a man may buy without money the graces of the Spirit where hee may have faith repentance and other graces needfull as Esai 55. 1. Hoe every one that thersteth come yee to the waters and yee that have no silver come buy and eate come I say and buy wine and milke without silver and money so Revel 3. 18. I counsell you to buy of mee gold tried in the fire that thee mayest bee made rich So then here in this citie the Lord keepes open market of spirituall graces that a poore Christian may furnish himselfe with whatsoever grace hee stands in need of and therefore it must bee our wisedome so to furnish our selves as that wee bee not to seeke when wee should use them Augustine saith well in the citie thy house is furnished with all good things those that bee rich amongst you have their houses furnished with a great deale of plate and pillars of marble and tapistrie and other fine ornaments but thou that art a Christian away with these they are but toyes and trifles in regard of spirituall graces but the house of God is furnished with spirituall graces faith repentance pardon of sinnes feeling of Gods favour and all holy and
no man can give grace unlesse he first take away the bar and stop that hindreth grace As a River being stopped cannot runne unlesse the stop that did hinder it be removed so it is in grace now that which is the bar and stop that hindreth grace is the guilt of sinne but no man can take away the guilt of sinne but it is Christ onely that must save his people from their sinnes as the Angell said therefore if no man can take away the guilt of sinne no man can give grace if hee cannot give grace he cannot be a Saviour if hee cannot be a Saviour he cannot merit for any man Thirdly all that the People of God can doe is little enough for themselves and if it be little enough for themselves then they have no overplus for others that they have little enough for themselves it may appeare by the speech of the wise Virgins to the foolish Matth. 2. 5. And the foolish said to the wise Give us of your oyle for our lampes are out But the wise answered saying Not so lest there be not enough for us Saint Hilary in that place saith Get oyle in your lampes for no man can be helped by the good deeds of another therefore if good men have little enough for themselves then they can have no overplus for others Moreover it is a strange thing that the same men deny the imputation of Christs righteousnesse for they say that Christs righteousnesse cannot be imputed to us and yet they hold that the righteousnesse of the Saints may bee communicated so then they attribute more to the Saints than unto Christ Would any man thinke that a man of judgement discretion and knowledge should fall upon such rockes and sands but no marvel for when men will not beleeve the truth then God gives them up to strange delusions to beleeve lies Now though the Saints doe not communicate their merits one unto another yet thankes bee to God they doe communicate their graces and gifts one to another they do exhort admonish and pray for one another The use of this is first that seeing there is a communion of Saints therefore it must be our care to uphold good things to incourage one another and to quicken them in the life of Iesus We see what communion there is amongst the drunkards of our age to swill and swagger how much more should Christians have communion together to strengthen and helpe one another to Heaven Therefore wee should doe as poore people doe lay all the ends together to nourish the little sparkes that be in us Secondly seeing that there is a Communion of Saints therefore we must desire to appertaine to that body and societie that so wee may partake of those Roiall Privileges with them naturally a man hath but one head to advise him and give him counsell one tongue to speake for him two eyes to forsee dangers two hands to releeve him in any neede and two feete to goe for him but by the Communion of Saints a man hath ten thousand heads to advise him and give him counsell ten thousand eyes to forsee dangers ten thousand tongues to speake for him therefore it must bee every mans care to repent him of his sinnes to remove them and to get faith in Christ that hee may appertaine to them Wee see in a great citie there bee divers companies and some there bee that have greater Priviledges than other whereof men desire chiefly to bee free so in the spirituall citie the invisible Church there bee many immunities and privileges above other companies which Gods deare children should labour to enjoy and have societie and fellowship therein Wee are now come to the second thing The Communion of the living with the dead which consists chiefly in two things first That the Saints departed wish well to those that be living desire their consummation in glorie for it is the nature of charitie to wish well to others Now in the Saints it is not diminished but increased as S. Paul saith 1 Cor. 13. 12. For wee know but in part and wee prophecie but in part but when that which is perfect is come then that which is in part shall be abolished So then in generall they wish well to us indeed they doe not know our particular estate as Iob 14. 21. thou changest his face and sendest him away and hee knowes not if his sonnes shall be honorable neither shall bee understand any thing concerning them whether they bee of low degree and so Esai 63. 16. Doubtlesse thou art our Father though Abraham he ignorant of us and Israel know us not yet thou O Lord art our Father and our Redeemer hence it is manifest that though the Saints departed know not our particular wants yet in generall they wish well unto us and dsire that wee may come to the same glorie that they enjoy and may arrive at the same Haven of Happinesse and doe also looke every day for us till the finall consummation shall come this is comfortable to consider that the whole bodie of the Saints in Heaven wish well unto us and looke every day when wee shall come to them as men in a Shipwracke when some bee scaped gotten to the shore they remaine longing and looking when the rest of their company shall arrive so the Godly having escaped Shipwracke in this world stand upon the shore of their own happinesse and every day looke when the rest of their brethren shall arrive at the same place with them therefore why should holy people be afraid to die though they lose their earthly friends yet they shall goe to all the Saints departed to such as wish well to them and looke every day for them they shall goe to Abraham Isaak and Iaakob and to all the holy men departed this is the first thing that the living with the dead have Communion in Secondly the living and the dead have Communion in the same hope faith and love conversing with them in Heaven even with Abraham Isaak and Iaakob and all the holy people and Saints so S. Paul saith Now therefore yee are no more strangers and forreners but citizens with the Saints and of the houshold of God and Heb. 12. 22. but yee are come to the mount Sion and to the citie of the living God the celestiall Ierusalem and to the Company of Innumerable Angels and to the congregation of the first borne which are written in Heaven and to God the Iudge of all and to the Spirits of just and perfect men This is the honour of a true Christian that hee shall not onely have Communion with weake and fraile men such as wee bee but also with Angells and Archangells and all the Saints departed conversing with them in their faith hope and love Wee see in a great house there bee many Roomes and lodgings there bee some that lodge in the upper some in the lower Roomes and yet they bee
8. it is said that Lots soule was vexed every day with the uncleane conversation of the Sodomites dwelling amongst them and yet they did not hurt with their hands If one man should set up a number of goodly lights and one should come and make a smoke in the roome it would dimme the lights so the Lord hath set up a number of Saints to shine as lights in this World and the Divell he thrusts in a number of vile and wicked men to make a smoke to dampe their light which although they cannot quite quench yet they much dimme this doth hinder and allay the sweete and comfortable communion that the Saints should have one with another Now in the Kingdome of Heaven there shall be no such matter as Matth. 13. 41. It is said that Christ will thrust out of his kingdome all things that offend so there shall not bee a wicked man left to hurt nor offend them so Esay 11. 9. it is said They shall not hurt nor destroy in all my holy mountaine and likewise Revel 21. 27. it is said And there shall enter into it no uncleane thing neither whosoever worketh abomination or telleth lies againe Revel 22. 15. saith he For without shall be dogges inchanters whoremongers murtherers Idolaters and whosoever loveth and maketh lies So all the wicked shall be excluded and shut out of the kingdome of God there shall be no body to hurt the Saints nor to grieve and offend them O how comfortable will the communion of Saints bee in Heaven Secondly Imperfectio bonorum the imperfection of good men for they be not perfectly sanctified in this world they are regenerated but in part partly flesh and partly spirit so by reason hereof there bee many jarres and brangles that doe arise amongst them as Gregory saith out of Psal. 10. that many times friends have much adoe to agree for wee see Abraham and Lot were both sanctified and holy men and yet there was a jarre betweene them they were glad to be parted Gen. 13. 8. so Paul and Barnabas wee both good and holy men and yet they were so at oddes one with another that they parted company Acts 15. 39. Damascen observeth that as there is no rose since the fall of Man but hath his prickles so there is no man even the best that is but hath some thing or other in him that is distastefull but in Heaven all these infirmities shall be taken away and then there will bee infinite matter of comfort As Gen. 21. 10. yee see that there was a jarre betweene Abraham and Sarah about the bondwoman and her childe who when shee was cast out all was at peace so many times there is contention and strife betweene Christians all being about the bondwoman and her Childe that is the reliques and remainders of corruptions in the flesh but when they shall be taken from us then wee shall have sweet agreement therefore if the communion of Saints be comfortable here how much more comfortable will it be in Heaven Thirdly distantia locorum that they live in remote places one from another and yet there is a providence of God in it For the People of God are said to be the salt of the Earth Salt must not be laid all in one place but it is sprinkled and scattered in every place to make meat seasonable and savoury that is unto many so the Godly doe not live all in one Towne Countrie and Place but are scattered and sprinkled all the world over to season the hearts of their brethren and their soules to make them savoury unto God so because they be thus scattered and hindered one from another this doth hinder and allay the sweet and comfortable communion that they should have one of another It is said Iudges 5. 16. For the divisions of Reuben were great thoughts of heart for Reuben was placed on the other side of Iordan so that they could not get mutuall helpe from them because there was a River betweene them In like manner because there is a Iordan betweene the People of God in this World some living in one Countrie and some in another so that they cannot lend their mutuall helpe one to another this maketh great thoughts of heart and allayeth the comfort that they might have one of another but at the day of death they shall all goe into the kingdome of God and live in one place As Matth. 8. Christ shewes that they shall come from the East and from the West and shall sit downe with Abraham Isaak and Iaakob in the Kingdome of God Wee see how comfortable it is when a few Christians are met together to conferre pray and sing Psalmes who notwithstanding have their weaknesse and frailties and if it be so comfortable here what will it be when all the People of God shall meete together in Heaven If one see an infinite number of godly Diamonds shinning scattered here and there and they bee all brought into one roome what a light and lustre would there bee So the People of God are as a company of shinning Pearles or Diamonds that are seated here in this world but one day when all they are gathered together and brought into Heaven then what a wonderfull glory and shining will there be Fourthly Angustia amorum the narrownesse of their love for the People of God are bound to love as brethren and to tender the good one of another Now there is such a narrownesse in our love that we have much adoe to love our friends much lesse all the Saints for there be a number of Saints that we know not neither doe wee love all we know as we should doe but at the day of death when wee shall all meete together in Heaven then our love shall be inlarged and we shall love the whole Israel of God no brother loveth his brother so dearely as we shall love one another yea though we never saw them before nor heard of them then consider how great will our comfort be at that day when we shall part from this world and live together in Heaven Now besides all these there is a double communion wee have with the Saints 1. A communion with them in Grace 2. A communion with them in Glorie Therefore it must be every mans care to labour to appertaine to the communion of saints in grace that so they may come to have cōmunion with them in the kingdome of glory Indeed all men desire to appertain to the communion of saints in glory to go to the kingdome of Heaven like Balaam that desired to die the death of the righteous to be in glory and happinesse with the People of God but cared not to live godlily here But if ever wee expect to have communion with the Saints hereafter in the kingdome of Glory wee must bee sure to have communion with them here in the kingdome of Grace And therefore let us labour to repent us
Paul exhort to forgive one another their sinnes Col. 3. 13. To this I answer that in every sin of injustice there are two parties offended God and Man now man may forgive his part but it is God only that must forgive his part Levit. 6. 5 6. it is said Whatsoever one hath sworn falsely he shall even restore it in the principall and shall adde the fifth part more thereto and give it unto him unto whom it appertaineth the same day he offreth for his trespasses Also he shall bring unto the Lord a Ramme without blemish out of the flocke in thy estimation worth two sheckles for a trespasse offering to the Priest Hence I inferre it is not enough to make satisfaction to man but when we have done with him then wee must make our peace with God also Againe it is Objected the Ministers may forgive sinnes in the Gospell As Iohn 20. 23. saith Christ Whosoever sinnes ye retaine are retained I answere there is two courts that sinne hath to deale in In foro mundi the Court of this World and In foro Coeli the Court of heaven In the Court of this World the Minister may forgive and one Man may forgive another but in the Court of Heaven there is none but God that can forgive our sinnes Moreover there is the power of remission and the ministery of remission the power of remission that belongs to God for none but he hath power to forgive but the ministery of remission that belongs to the Minister hee may pronounce the forgivenesse of sinnes As we see Levit. 13. In the cleansing of the Lepers it was God onely that made them cleare the Priest did but pronounce them cleane So then this point is cleare that it is none but God that can forgive sinnes For use first let us consider what a grievous thing sinne is that none but God can forgive and free us from it We see how affraid men bee to breake a legge or arme or to hurt themselves because they would not fall into the Chirurgions hand and yet many of them can set a joynt and helpe us againe but when a man hath sinned there is none in Heaven nor in Earth that can helpe him but onely God therefore wee should be affraid to sinne against Him Wee see in nature that there are some diseasses that are hard to cure as the Stone the Gout the Strangury and many others notwithstanding the great difficulty of curing it yet there be some that can cure these but when a man hath sinned against God he hath done that that no man in the world can cure but God onely therefore how affraid should we be to commit sinne Secondly seeing there is none but God can forgive sinnes therefore when we have sinned wee should cast our eyes from this World and worldly friends and seeke to God for the pardon of them Great men may doe us some good when wee bee well and our friends may comfort us when wee be sicke but when our consciences are dejected for sinne there is none but God can give us comfort A man may looke upon his gold and silver his goods and his lands as a sicke man lookes on his meate not taking delight in any thing because he lookes for the judgement and sentence of God to passe upon him this whole world cannot release him nor give him comfort but it must be God that must doe it therefore we must seeke to him for the pardon of our sinnes for howsoever a man doth not feele his sinnes in the time of securitie and peace yet when his sinnes shall come upon him and accuse him then he shall feele them then is the time that they shall stand in need of God as Iudges 10. 14. the Lord saith to the people Goe and crie unto your gods which ye have chosen let them free you in the time of your trouble so the Lord will say to us in the time of our distresse if we despise him in the time of our health and peace Goe and crie to the Gods that ye have served and see if they can helpe you in the time of your neede goe to your pleasur's and profits and see if they can help you we see that such a time will come that we shall stand in neede of his helpe therefore let us seeke for it in time while we may have it Wee say at this time wee have neede of raine but can your Kings and Queenes give it can your Princes and Nobles no none can doe it but God therefore we must have recourse to him for it and seeke it at his hands If a man dwell by the Sea side where there is a great banke betweene him and the Sea the Shippes passe by and all the commodities none whereof can bee brought unto him but if he can digge downe the banke and cut a sluce through into the Sea then hee may bring the commodities home to himselfe so we dwell by an infinite Sea of Gods goodnesse there being a great banke between us and that which is a banke of sinne so that all the commodities goodnesse and mercie of God passeth by us therefore wee must digge downe this banke of sinne and make a sluce through by prayer and repentance so to draw Gods goodnesse and mercy home to our selves and seeing there is none but God can forgive us our sinnes let us keepe God our friend and if wee have at any time offended him let us not be at rest till we have sought his favour againe and feele the comfort of the pardon and forgivenesse of our sinnes Sixthly God doth not absolutely forgive men their sinnes without any condition but it is upon condition if they will repent It is such a condition that we cannot have pardon of our sinnes without it It is not the cause of it but it is a necessary condition whereby wee are made fit and capable of Heaven and Heavenly things these two goe together repentance and forgivenesse of sinnes these Christ hath conveyed together here in this Scripture that I read unto you that repentance and remission of sinnes should be preached in his Name so Acts 3. 15. Peter saith Amend your lives therefore and turne that your sinnes may be put away If wee will repent of them renounce them and labour to get strength against them then God will forgive them but if we will not repent of them nor renounce them but live in them and nourish them in our bosomes then wee can looke for no forgivenesse there are thousands that doe deceive themselves selves this way who thinke that forgivenesse of sinnes is absolute though they doe nothing but live as they list yet God will forgive them but we are to know it is conditionall if we doe repent of them And therefore let all men take heed that they doe not deceive themselves in this Thus much of the generall Now we come to the
house he will take it downe peece by peece in parts with great care and diligence and will lay it up safe because he meanes to build with it againe so because wee know that our bodies shall rise againe at the last day therefore we must not destroy our bodies but labour to repose them and lay them downe well at the day of death Thirdly seeing the same body shall rise againe that we have here in this world and the same that we lay downe at the day of death therefore here this great question may be answered whether we may know one another at the day of judgement This question need be no question seeing we shall rise againe with the same bodies that we lye downe with here therefore surely wee shall know one another in Heaven and wee have reasons to confirme us in it First because our knowledge shall be more perfect at that time than ever Adams was in the time of innocencie for if Adam did know his wife as soone as she was brought him though hee never saw her before therefore much more wee shall know one another seeing our knowledge shall bee more perfect and we shall rise with the same bodies that wee lived with here Secondly On the Mount his Disciples had but a taste of the Heavenly glorie and yet Peter knew Moses and Elias although they were dead many thousand yeeres before if hee knew them when hee had but a taste of glory much more we shall know one another when wee shall have fulnesse of glory Thirdly Our happinesse shall bee greatly increased by meanes of the mutuall societie one with another Matth. 8. 11. But I say unto you that many shall come from the East and from the West and shall sit downe with Abraham Isaak and Iaakob in the Kingdome of God therefore seeing our happinesse shall bee greatly increased then by mutuall societie wee are not to thinke that we shall goe to a strange people where we know no body but wee shall goe to our godly friends and acquaintance and to such as we know Fourthly Wee shall heare the inditement of the wicked at the day of Iudgement there we shall here them arraigned and condemned for their vile facts Cain for killing of Abel Pharaoh for oppressing the Israelites Iudas for betraying of his Master Nero for killing of Christians when we heare them indited and condemned we shall know them And as wee shall know the wicked so we shall know the Godly too when they shall be rewarded which me thinkes may bee a motive to quicken us in our care to live holily and Christianly here in this World seeing wee goe not to a strange Countrie or people but to our friends and acquaintance and to such as know us Thirdly The Time when we shall rise that is at the day of judgement then and never till then so Martha sayes in this place I know my Brother shall rise againe in the Resurrection at the last day so also S. Paul saith 1 Cor. 15. 51. We shall not all sleepe but we shall all be changed in a moment in the twinkling of an eye at the last Trumpet for the Trumpet shall blow and the dead shall bee raised up so then wee shall rise at the last judgement and never till that time Now there are foure reasons of this delaying First Because there might be a proportion betweene Christ and his members for Christ when he was dead did not rise again by and by but lay a time trampled and troden underfoot of death so also that wee might lie a time under the chaines and fetters of death God suffers us not to rise till then Ireneus shuts up his Booke with this saying Even as our Heavenly Master did not flie to Heaven by and by but did remaine under death and in the Grave for a time so all his servants must be contented to lie in the Grave and to be trampled and trodden underfoote of death for a time before they goe to Heaven Secondly Because that the bodies of all the faithfull that are gone before and those that come after might have their full consummation of glory together Therefore they shall not rise to prevent one another in glory but they shall all goe together As Saint Paul saith 1 Thes 4. 15. For this say wee unto you by the Word of the Lord that we which live and are remaining unto the comming of the Lord shall not prevent them that sleepe so wee shall not get the start of them but we shall arise all together to glory This is a sweet comfort to us that live in the last age of the world that all the Saints that are departed shall not rise to this Heavenly glory till wee be ready but lie waiting in their Graves for us We read 1 Sam. 16. 11. When Samuel came to Ishai to annoint David Ishai called all his Sonnes before him to whom Samuel said Are there no more children but these there remaineth said Ishai yet a little one behinde that keepeth sheepe unto whom Samuel said Send and fetch him for we will not sit downe till he come hither so the People of God they lie waiting in their graves and are kept from their honour and glory and will not sit downe in the Kingdome of Heaven as it were till we all meete together Thirdly For the further declaration of the Power of Christ for it is a greater matter that Christ should raise men that have lien rotting in the Grave a thousand yeeres together than for to raise men when they are newly dead therefore Martha said to Iesus My brother stinketh already for he hath beene dead these foure dayes Therefore it is not so easie a matter to raise him as it was Iairus daughter and the widdowes sonne so Ezek. 37. 3. the Lord said unto him Sonne of Man can these dead and drie bones live and I answered saith the Prophet Lord thou knowest it is a hard matter to doe it therefore this declaration is for the further manifestation of the Power of Christ Fourthly For the further confirmation of our faith for looke how many there are of the dead bodies of the Saints amongst us so many pledges and pawnes there are of our Redemption for although wee might doubt in our selves of our owne bodies rising in regard of the badnesse of our lives and in regard of our vile sinnes yet because there bee so many bodies of the dead Saints amongst us wee neede not doubt but that he will raise them up one day to glory There are three bodies already ascended into Heaven Henoch in the time of Nature Elias in the time of the Law and Christ in the time of the Gospell and for these three bodies hee hath left many thousand bodies of the dead Saints remaining under death and in the grave to bee pledges and pawnes to us of our Resurrection one saith well we have here in
That of a lothsome prison house Christ hath made the grave to be a storehouse to keepe all the bodies of his servants till the day of resurrection hath made the grave as a sweet bed to rest on so we see Esai 57. 2. it is said Peace shall come upon them they shall rest in their beds every one that walketh before me One saith well that Christ hath made the grave a beaten and a plaine way to heaven for he himselfe went no other way thither but through the grave and dennes of death therefore wee must looke to goe no other way than this seeing wee may finde in this way the footsteps markes and prints of our Lord Iesus Christ and our deare friends and therefore also wee may be bold to venture the Children of Israel went through the wildernesse a place of stinging Serpents and endured much hardship yet because this was the way to Canaan this made them bold to venture so though the grave be a dreadfull place yet Christians know that it is the way to the Heavenly Canaan and in which Christ hath gone before us therefore we should be bold to venter this same way The fourth comfort is That although we lie a long time in the Grave yet we have assured hope that one day we shall rise againe This was Davids comfort Psal 16. 9. saith he Wherefore my heart is glad and my tongue rejoyceth my flesh also rests in hope for thou wilt not leave my soule in the Grave neither wilt thou suffer thine holy one to see corruption This is not onely true of Christ that he would not suffer himselfe to lie in the grave for ever but it is true also of all his members that God will not suffer them for ever to dwell in the Grave but will one day raise them up againe We see when Ionas was cast into the Sea there was a Whale that did swallow him up one would have thought that there had beene an end of him and that he had beene utterly consumed and no man should have heard any more of him yet the Lord did but speake a word to the Whale and he cast him up on the drie land so when a man is put into the Grave some thinke there is an end of him we shall never heare more of him yet let the Lord speake but a word and the grave shall give up his dead This is comfort to a Christian that although one may lie a long time in the grave yet he may have assured hope that he shall one day be raised up The use is seeing that there be these comforts notwithstanding that a man may lie a long time in the grave why then should a Christian be affraid to die for when the world thinkes that hee is at the worst then he is a blessed and happy man because the Lord will never leave him nor forsake him but hee will bee present in the grave with him and though his body be in the place of rottennesse yet his soule shall be blessed and happy for that is an estate of blessednesse and the Grave that was a lothsome prison house is made as a store house to keepe the bodies of Gods People in and as a beaten way to Heaven Indeed life is an excellent blessing because the time of life is the time of Grace and of Repentance Therefore we should labour to preserve this candle of our life but when the time commeth that God hath appointed and death approacheth neere why should we be affraid to die seeing that we may have such comfort that notwithstanding all our enemies wee shall rise againe Christ when he drew neere his death said he thirsted and the cruell souldiers presently gave him vinegar to drinke but Christ doth not so by us hee hath tempered us a cup of comfort Hee sayes to us as he said to the Theefe This day shalt thou be with me in Paradise this day shall be a blessed day to thee therefore our care must bee to repent our sinnes to get faith in Christ and to live holily here and then when death commeth our soules shall goe to Heaven and though our bodies lie in the grave a long time yet one day they shall rise at the time appointed The fourth point is By whose power we shall rise the Scripture shewes by the Power of Christ no man can rise by his owne power it cannot bee done by the power of nature So Iob. 14. 14. saith he If a man die shall he live againe meaning that if a man die hee cannot rise of himselfe the power of nature cannot put life into him againe no man can raise himselfe nor no body else can doe it it must be by the power of Christ onely So saith David Psal 49. 7. None of them can by any meanes redeeme his brother nor give to God a ransome for him and the Scripture elsewhere makes it plaine unto us that it must be by the power of Christ that wee shall be raised for he is said to be the resurrection and the life and further 1 Cor. 15. 22. saith the Apostle For as in Adam all died even so in Christ shall we all be made alive so Psal 49. 15. But God shall deliver my soule from the power of the grave for hee will receive mee so then all shall rise by the power of Christ but there is great difference in their risings for hee will raise the godly as a mercifull Saviour and Redeemer as a Head to give life to his Members and quicken them Thus all the People of God shall be infinitly made glad of the power of Christ but the wicked of the world and such as have despised God and goodnesse they shall rise with feare and astonishment and shall wish that the Sea or the Grave might have retained and kept them yea they shall desire the hils and mountaines to fall upon them to cover them The use is first seeing all shall rise by the power of Christ we must learne to magnifie this power that shall raise us from the power of the Grave and out of the belly of rottennesse In the story of Ioseph Gen. 40. 13. when hee lay in the prison house hee said unto Pharoahs butler Remember me to Pharoah that thou mayest bring mee out of his house for I was taken out of my Countrie and sold c. So the body should say to the soule remember me to Iesus Christ that he may bring mee from this prison house and place of rottennesse that he may raise me out of the dust and bring me to Heaven Secondly seeing all shall rise by the power of Christ therefore let all labour to feele the power of Christ here in this life to their conversion or else they shall feele the power of Christ to their terrour at the day of judgement Therefore labour thou here whosoever thou art to feele the power of Christ to raise thee out of thy sinnes and
sure it is therefore that he will restore any part that his friend should lose for his names sake as Heb. 11. 35. it is said of the holy men that they would not bee delivered from those paines and torments which the wicked had devised against them that they might receive a better resurrection and in the story of the Macchabees we read a strange and worthy narration recorded also by Iosephus that when one of the seven Children of the mother came to suffer and was to have his tongue and other parts to be cut off he saith These have I received from the Heavens but now for the Law of God I despise them and trust that I shall receive them againe so because wee know that if wee lose any part for the Name of Christ he will restore it to us at the day of judgement Therefore wee should not bee affraid to lose it but contented and willing to part with all for Christ Now if any man should object that wee shall not then have all our parts restored againe because Christ saith Matth. 18. that a man were better to goe halt and lame into the Kingdome of God than having two hands and two feete to be cast into everlasting fire To this I answere That Christ doth not speake positively but by supposition for he doth not say ye shall goe halt and lame into life but hee saith it were better for a man to goe in any meane and base condition to God as blinde lame naked and poore than to goe into everlasting fire with all the glory that this world can afford Secondly I answer It is to be understood of the estate of the soule and not of the body for if a man were to lose his hands or feete yea all the parts of his body for this end onely to have his soule goe to Heaven it were better than that he should have all the parts of his body and go with the wrecke of his soule and conscience into everlasting fire Secondly the glory of the body consists in this that it shall be beautifull and lovely howsoever now our bodies may bee rotten deformed and ill-favoured especially when we be dead at which time the bodies of the best and beautifullest are ill-favoured to looke on We see good Abraham when Sara was dead desired to have a place to bury her out of his sight so lothsome and ill-favoured we be when we be dead but at the resurrection then our bodies shall bee made beautifull and lovely no man or woman is now so beautifull as we shall be then and that for two Reasons First Looke what estate Adam was in in the time of innocencie in the same estate shall the bodies of the Saints be at the resurrection but the body of man was so beautifull and glorious so full of brightnesse and spendor which issued from it as all the Beasts of the field stood gazing and looking on him in the same estate shall all the bodies of the Saints be at the resurrection Secondly all deformities blackenesse ill-favourednesse and crookednesse are punishments and penalties for sinne but when our sinnes and our corruptions shall cease then the penaltie and punishment shall cease Oh how should this quicken up our care to repent of our sinnes to get faith in Christ to walke holily here that wee may have our portion with the Saints Wee see here when men and womens bodies bee crooked and deformed they weare iron bodies and will indure any thing to make them straight againe besides if they be not well-favored they will send into Spaine and Italy to buy complexion which when they have it doth not help nature but they be the worse for it because it eats out their favour But if men will feare God repent their sinnes get faith in Christ and walke holily here our Lord Iesus Christ will repaire all and make our bodies beautifull and lovely when Salomon had built the Temple the Chaldeans came and destroyed it afterwards when it was built againe it came not to the former glory that it had but it shall not be so with the bodies of the Saints for they shall bee restored to a more beautifull and glorious estate than ever they had before Thirdly the glory of the bodies of the Saints shall consist in this that they shall be filled with brightnesse and splender now their bodies are darke and obscure but then they shall be like so many bright starres and shining Lampes when all the bodies of the wicked shall gather blackenesse and darknesse and shall looke like filthy scroules all the bodies of the Saints shall be like so many bright Stars as Daniel 12. 3. it is said And they that be wise shall shine as the brightnesse of the Firmament and they that turne many to righteousnesse shall shine as the Starres for ever and ever this Christ doth further inlarge Matth. 13. 43. The Iust shall shine as the Sunne in the Kingdome of their Father the Sunne did never looke more glorious upon this world than the bodies of the Saints shall shine with glory at that day therefore what a comfortable estate shall our bodies be in at that time We see when Moses had talked with God forty daies by the reflexion of Gods glory upon him his face did shine so that the children of Israel were not able to behold it how much more will the glory of Saints be when they shall abide with God not forty daies but for ever and ever if there shall be such glory and brightnesse in the bodies of the Saints how superexcellent shall the glory of the Soule bee then The use is that a Christian should solace himselfe in the meditation of this and not thinke his time lost in the Service of God but abstract his heart from the love of this world and worldly things to thinke on the future glory that God hath prepared for the Saints and cheare up thy heart with it as Gen. 13. the Lord makes an excellent promise to Abraham concerning the land of Canaan bidding him Arise and walke through the land in the length and breadth thereof so the Lord makes goodly promises to a Christian concerning Heaven Therefore though hee hath not put us in possession of it hitherto yet we should arise and walke through the land in the length and breadth of it that is meditate and thinke on the glory and goodly delights of it and solace our soules therewith Secondly seeing the Lord will honour our bodies then with such a deale of glory we must be carefull to spend our time well to live in all holinesse and righteousnesse while wee live here for how can wee looke that God should honour us when wee are not carefull to keepe our bodies holy and labor to honor them our selves It is a rule in Art that they that would finish their colors in brightnesse must lay grounds sutable so if thou
things The use is that if a man have Faith hee must labour to live by his Faith a number have saith and yet doe not labour to live in faith and therefore hast thou faith labour to live in faith all that thou doest doe in faith and all which thou sufferest suffer in faith The fourth use of faith in the life of a Christian is to die in Faith for as I have shewed you before a man can never looke to die thus except hee live by his faith for when a man hath lived by it here in this world then he is sure to die in faith and so be saved by it at the day of judgement therefore this is a good comfort for us that when all shall leave us when we shall part with our goods our friends and with this world then wee shall be saved by our faith when others shall desire the hils and mountaines to fall upon them then our faith will bee a cup of comfort for us Let a man have houses and lands goods and cattle silver and gold and plate and all the rich jewels that may bee when death comes all is gone hee must part from all and then what comfort can hee have of them when death seazes upon him and hell is readie to swallow him up But if a man have lived in faith and died in faith this will bee a comfort unto him that hee shall also bee saved by his faith that hee shall see the heavenly vision as Stephan saw heaven opened and Christ standing at the right hand of God I have shewed you before that if a man lye upon his death-bed and make his will hee giveth some of his goods to one and some to another and so leaveth himselfe nothing now if hee hath not faith to comfort him what a pittifull case is this man in hee is a miserable man and thrice miserable if hee hath not faith whatsoever the party is whether he be King or Lord. Now foure waies we must die in faith as wee may see in Heb. 11. 13. First they did acknowledge they were but strangers and pilgrimes and had but a little time to tarry here that heaven was their home so al the holy men have done before us David Psal 39. 12. For I am a stranger and sojourner as were all my fathers And so in the 1 Pet. 2. 11. hee exhorts Dearely beloved I beseech you as strangers and pilgrims abstaine from fleshly lusts which fight against the soule And therefore seeing wee are strangers and pilgrimes here wee should bee contented to leave the world when God would have us it is a pittifull thing to see that men hang on the world as if they were borne to continne here for ever Secondly the holy people of God that died in faith did see the promises of God afarre off and did thankefully rejoyce in them it is a Metaphor taken from men when they bee at sea one goeth up the mast to see if hee can see the sea shore if hee can spy it it makes his heart leape in his belly even so when we lye on our death-beds if we can get upon the mast of faith and see the shore of heaven and happinesse this will make us to rejoyce So we see Stephan saw at the time of his death heaven opened and Christ standing at the right hand of God to helpe him and receive him And so also Iacob when he went to Syria when he tooke a stone and laid it at his head and slept in the open fields he saw a heavenly vision a ladder reared up to heaven and the Angels ascending and descending by it so this will be a great comfort to us when we lie on our death-beds and shall see such heavenly visions a ladder reared up to heaven where the Angels of God ascend and descend ready to receive our soules and to carry them up to heaven Gen. 2. Wee see the Cherubins were set to keepe paradise that a man should not come in there but now it is comfortable that they shall be ready to receive our soules and carry them to heaven Thirdly if we die in faith we must seeke for a heavenly country it makes us to let all goe and to seeke for heaven so we see the Theefe upon the crosse hanging in paines and torments he lets all goe and laboreth for the saving of his soule Lord saith hee remember me when thou commest into thy kingdome So likewise the Apostle Philip. 3. 8. saith I haue counted all things losse and doe judge them to be dung that I might winne Christ If a man should lie floating on the Sea ready to be drowned if one should cast out a planke to save him that man would bee ready to let all goe and to lay hold on the planke to save himselfe even so wee are all floating in the sea of this world and God hath as it were throwne a planke out unto us which are ready to bee drowned which is his Sonne Iesus Christ Therefore at the houre of death wee should be ready to let all goe and to lay hold on him Fourthly to die in faith we must seeke death in life and make a way through the dens of death to life put a hound upon a sent and although we see nothing yet the hound will follow the sent and even so put faith upon a sent of Christ although we see him not yet faith will follow and pursue till it come at Christ and so lay hold on him The uses are first that we labour above all things to get faith whatsoever it cost us seeing wee are justified before God and sanctified in this world we must live in faith and we must die in faith therefore above all things labor to get faith If a man goe to the market if he heare there is a commodity that hee can make some great advantage by hee will have it whatsoever it cost him so seeing wee heare there is such great advantage to bee made of faith let us labour above all things to get it whatsoever the price be or whatsoever it cost The second use is that seeing we have such use of our faith here in this life that wee nourish it by prayer and meditations and by all the good meanes If a man did hang out of an high Tower out of the top of it by a cord or threed and were like to fall into a pit of fire how afraide would that man be of every hand that should come to breake this threed or cord even so faith is the threed or cord wee hang by over the pit of hell how afraid then should we be of every hand or any thing that should breake the threed and cord of faith SERMON II. 1 TIM 1. 5. Now the end of the Commandement is love out of a pure heart and of a good conscience and of faith unfained HAving spoken of the utility of Faith and of the great use thereof
it I And so true faith doth apply the word particularly to themselves historical faith doth not so but is like the Apothecaries boy that gathered herbes and simples for other mens diseases and not for his owne even so many men gather good things out of the word and others have the benefit of it and they have none all their comfort hangs on this to talke and speake of the judgements of God and of the good things that be in Him but it goes no further it doth not apply home the word and therefore it is another kinde of faith that wee must looke and labour for The second kinde is Temporary faith this kinde goes further than the first did For it doth not onely assent to the word of God that it is true but doth particularly apply it in part and there is also some unsoundnesse left behinde it this kinde of faith is spoken of in Matthew 13. 20. it is said to be the stony ground that brings forth fruit for a time all is not well with them for they do not continue they go away This is the common faith of the world to heare the word of God to apply it in some part so farre as it goeth with them but if it crosse them then it faileth and is carried away with the sway of corruption in them that as the weeds eate out the heart of the corne so corruption eateth out the heart of their saith Now it is called Temporary faith c. 1. Because it ariseth from Temporary causes 2. Because it is but of Temporarie continuance The temporary causes are three first because that men have a desire to get knowledge above the rest and to keepe Table-talke and to put downe others when they bee in company The second is to keepe credit with the world they would not be counted odde men and to bee pointed at this is the reason why Simon Magus Act. 8. beleeved became a great man in the world because he would not be pointed at or counted an odde man The third cause is worldly ease and benefit there is somewhat to bee gotten by it or some are afraide that if they doe not so as others doe they shall bee brought in danger of the Law As Iohn 6. 26. the people followed Christ but it was to be fed of him and in Numbers wee see the hope of liberty and the priviledges that the Israelites had made other to joyne with them So likewise Hester 8. 17. Many of the people of the land became Iewes for the feare of the Iewes fell upon them but wee must have a better ground than this if ever wee will be saved or blessed of God and saved at the day of judgement Secondly it is called temporary faith because it is but of temporary continuance for a time it is stony and hard at the bottome it doth not hold because it hath no roote it wants a roote of judgement and roote of affection First it wants a roote of judgement because they beleeve as others do and never heard otherwise they doe not beleeve it because God hath taught and revealed it therefore they are in danger to fall away but if they beleeved it because God hath spoken it and it is his will it is not all the world that could beare them over in it This wee see in the Primitive Church and in Queene Maries daies that the great Doctors and Schollers could not over-beare them although they were but poore men because they were rooted in judgment therefore if men will hold out unto the end they must labour to have this roote in judgement Psal 85. The prophet David saith I will hearken what God saith I will not hearken what the world my corruptions nor what men say but I will hearken what God saith Secondly in regard of affection a man must love the word esteeme it and set a high price upon it or else hee may well have a roote of judgement but no roote of affection and there will be no continuance and therefore dost thou love it and regard it be ready to apply it to thy selfe joy in it as the chiefest treasure and count it as the greatest blessing and be contented to part and to let all goe in regard of it Thirdly Miraculous Faith is a perswasion that God will use some men for some excellent worke to worke some miraculous thing this kind of Faith was in Iudas and many such others that Christ will say unto at the last day Depart from mee yee workers of iniquitie As what is it to cast out the divell and not to cast out a mans owne sinnes what is it to clense a Leper and yet cannot clense our selves from our corruptions to raise the dead and thou to lie still in thy sinnes to give sight to the blind and thou not see the good things of God to open the eares of the deafe and thou wilt not have thine eares open to heare the good things of God And therefore if thou hast justifying Faith to cast out thy sinnes corruptions thou hast a more excellent gift than to worke miracles to raise the dead to clense the soule Leper to give sight to the blind to make the dumbe to speake the lame to goe the deafe to heare for thou shalt goe to heaven when they they shall goe to hell Wee see Luk. 10. 17. c. When Christ had sent out his Disciples to cast out divells at their returne they came againe rejoycing and told him that the spirits were subdued through his name they rejoyced but our Saviour bids them not to rejoyce at this but rejoyce that their names were written in heaven And therefore if thou hast by true faith cast out thy sinnes if thou canst cast up thine eyes of faith to heaven and there behold and see thy name written this shall bee greater comfort to thee than the casting out divells The fourth kind of saith is true Iustifying and saving faith all is nothing without this faith in Christ this it is that must justifie and sanctifie fie us which faith is an assent to the whole word of God to make use of it to ourselves and a particular application of the promises of God made untous in Christ wherein we stand perswaded of our reconciliation in the blood of Christ Now there be three things required in this justifying and saving faith First there must be an assent to the whole word of God for it doth not beleeve God in one point and not in another but it beleeves the whole word of God The schoole-men say a true beleever maks no choice what point he will beleeve if God hath revealed them he will beleeve them all it is said 2 Cor. 10. 5. Casting downe the imaginations and every high thing that is exalted against the knowledge of God and bringing into captivitie every thought to the obedience of Christ it doth so bring under and captivate his wits that whatsoever Christ
speaketh it will beleeve The common faith of the world is not so for they beleeve God in one thing and not in another they beleeve God in his promises and not in his threatnings in his mercy but not in his judgement they beleeve God in one commandement and not in another therefore this is not the true faith that the Scripture speakes of for all the parts of true faith be so joyned and knit together that if wee take away one wee destroy all even as it is in a stone wall take away one part and the rest falls and even so take away one part of true faith and yee destroy all and as one cracke in a bell spoyles the sound of a bell even so one part of our faith being taken away destroyes our faith To this effect Gal. 1. 6. The Apostle saith I marvell yee are so soone turned to another Gospell they missing one point of faith he shewes they destroyed all If any man object and say How can that be that a man failing in one point of faith should faile in all Wee see Abraham beleeved God in one thing and not in another I answere wee are to consider two things First what he beleeved and what hee beleeved not all points be not of one consequence some bee of greater moment and some of lesse for as Aquinas saith some points bee the grounds of faith and those bee of greatest weight and moment and there bee some that bee in relation to others so many things in the story of the Bible bee most directed to faith as grounds and some be in relation to others to helpe and further it now Abraham doubted not of any maine point of faith but hee doubts of the lesse hee beleeves God for saving of his soule that God for Christs sake would save that but hee doubts of this that God would not give him a child so hee doubts not of the maine matter but of the lesser a man may beleeve God in the maine beleeve God for the saving of his soule and doubt of the lesser this doth not destroy true faith Even as a man comming to a shelfe where be a number of dishes a man may take away one and the rest may stand but if hee take away the shelfe all the dishes fall downe even so it is in faith take away one point which is in relation to another all the rest will stand but take away that which is the ground and beareth up all of them and then all the rest fall Now the causes of this defect are First because they beleeve it not not out of any distrussfulnesse of God as the children of Israel said in the Psal Can God prepare a table c. And as the Prince wee read of in the second booke of the Kings that doubted of the power of God but it ariseth for want of light that they doe not see it to bee so or because they have not beene as yet taught it out of the word of God The second defect is for want of strength for although hee sees it to bee a truth yet hee cannot beleeve it but is carried away with the sway and swinge of Nature against his judgement that hee is faint to strive and struggle against it This is the maine difference betweene the people of God and the world for although they beleeve not some particular thing yet they strive to beleeve even as the man in the Gospell said Lord I beleeve helpe my unbeleefe But the world doth not so for they doubt and doe not beleeve many particular things and yet they doe not strive against their unbeleefe and therefore if we doe not find it so in ourselves that there is not a striving to beleeve it is no true faith for true faith doth beleeve God in the maine matters it doth beleeve that God will give them Christ and yet many times they doubt of health it beleeves Christ will give them heaven and through weaknesse doubts that God will not give them seasonable weather and yet there is a striving to beleeve all The second thing that wee are to observe in saving faith is That it makes use unto it selfe of the word of God and not in generall but it applieth every promise of God made for our good As Eliphas saith to Iob take this and take to thy selfe so true faith beleeve this and beleeve it for thy selfe so that it doth not beleeve in generall but it makes use and applies every promise of God made home and to say with David I have respect unto all thy Commandements Herein true faith differeth from the faith of the world whosoever beleeveth the word of God in generall and yet cannot apply it to themselves may bee compared to the Apothecary which giveth others Physicke but doth not take it himselfe whereas true faith applies the promises of God for its owne good this is a justifying faith The third thing in true saving faith is that as it applies all the promises of God to it selfe so espicially it applies and takes hold of the great promises made unto us in Christ wherein wee stand perswaded of our redemption by the blood of Christ Even as a man being carried away in a great streame looketh up and espying a great tree hang over him takes hold of it and saveth himselfe from drowning so when a man is carried away in the streame of corruption and lookes up by the eye of faith hee espieth Christ like a tree hang over him takes hold of him and by this meanes hee saveth himselfe when thousands of others perish It is true indeed that true faith looketh to the whole word of God it beleeveth the threatnings and the promises of God as in Heb. 11. That by the same faith that Noah beleeved God for the saving of his soule by the same hee beleeved God for the saving of his bodie by an Arke and so likewise Abraham by the same faith hee beleeved that God would give him heaven by the same faith hee beleeved that God would keepe him in a strange countrey so Moses by the same faith that hee beleeved that God would preserve him from hell by the sanie faith hee beleeved that God would preserve him from the wrath of Pharaoh Yet in the matters of our salvation true faith lookes at Christ onely and at the promises made unto us in him even as the people of Israel that were stung with the firie serpents with the same eye wherewith they looked on Moses Aaron on the people and on their tents with the same eye they looked on the brasen serpent which was it that hoâ—pe them so it is in true saith it lookes to all the promises of God made unto us and yet in the matters of salvation it must bee the great promise made unto us in Christ that must save us which true faith lookes at All the hope we have of heaven hangs on faith and lest we should be
made them and framed them If saith he we should aske the heavens who made them they would say God If the earth who made it it would say God made me and framed mee and so all the Creatures in the world if they could speake would tell us that God made them Now as the workes of the Creatures shew that there is a God so doth the workes of government shew it in the excellent wisedome appearing to carry all things in their natures and operations to their ends For if God should not uphold them they would runne to Confusion therefore that every Creature continues in his nature operation and is carried to his end this doth shew there is a God If a man should looke on a Clocke and see the turning of the wheeles the striking of the hammer the hanging of the plummets hee would say there were some Clockemaker that did make order and governe it so when we looke on the Creatures and see every thing in his nature and in his course we must say that there is some Divine power that doth it which is God If one should be one the top of an hill and from thence see an army of men in companies bands ranckes and squadrons with their faces bent one way turning and marching forward he would thinke there were some great captaine there that did order and governe them so when wee looke upon the Army of the Creatures and see them in their ranckes armies and orders we must say there is some divine power that orders all which is God Secondly the place of God doth shew there is a God every place is in regard of something contained in the place and there is no place but it is replenished and there is nothing but hath respect to something contained in the place as a Chaire being set in some roome it is for some to sit in so no place is voyd If we looke into the sea that is filled and replenished with fishes the fields with beasts the ayre with birds hell with divels then heaven cannot be voyd for if all places be made in respect of something and be replenished then it is impossible heaven should bee void If a man should come into a strange countrey and see a number of goodly houses and one should exceede all the rest for fine building being greater and beautifuller than all the other he would say sure the Lord of the Country dwelleth in that house so when wee shall looke on the houses of all the Creatures and see one house exceed all the rest in beautie and splendour who would not say surely this is Gods house the Lords house of the countrey If one should bring out an Atheist and aske him whose house is this and shew him the Sea hee would say it were the fishes and if one should shew him the earth and aske him whose house that were he would say the wormes if one shew him the fields and aske him whose house that were he would say the beasts If one should shew him the sky and aske him whose house that were above the Sunne the Moone and the Starres the heavens he must needs be convinced that it were Gods so then the very place where God is may shew us there is a God Thirdly wee may prove there is God by the nature of the Creatures and that two wayes 1 By their Motion 2 By their Multitude First by their Motion for there is nothing moved but it must bee moved by something for as the Philosophers say There is nothing moved but it is by some unmoveable thing As for example these inferiour bodies upon the earth are altered and moved by the ayre and other elements and the elements by the influence and motion of the Sunne Moone and other heavenly bodies and these Planets are moved by the highest Orbe or Spheare of al called Primum mobile the first moover now if one should aske who mooveth that an Atheist must needes confesse that it is God so then the very mooving of things doth shew there is a God Secondly Multitudes come from unites as many rivers come from one sea leaves from one stalke veines in the body from one liver arteries from one heart many sinewes from one braine and innumerable beames from one Sunne so all multitude of things and creatures come from one unitie which is God therefore the multitude of creatures doth shew there is God Fourthly wee may proove there is a God by our owne conscience for conscience carrieth its eyes directly unto God it regardeth not man nor looketh to his law but directly looketh to God so that conscience is a meere respect unto God which although it may bee corrupted yet it cannot bee extinguished for every man hath a witnesse in his owne bosome that there is a God Hence wee gather no man can bee an absolute Atheist in regard of judgement indeed in regard of affection hee may bee for a little season yet hee cannot be quite ignorant that there is a God as long as there is conscience in him this is a great matter that God hath given us conscience so that wee cannot lose him hee hath set it up as a light to direct us to him and to shew that there is a God The fifth thing whereby wee may proove there is a God is By our owne experience for the more wee have served God and obeyed him the more wee have found his blessing to bee upon us and the more wee have sinned against God and disobeyed his word the more wee have found the hand of God against us to punish and afflict us therefore although wee had not a Bible to tell us there were a God yet our owne experience doth say that there is a God finding his hand against us when we sinne against him and his blessings upon us when wee serve and obey him So Esai 43. 12. it is said I have declared and I have saved and I have shewed when there was no strange God among you and therefore you are my witnesses saith the Lord that I am God Thus our owne experience may tell us that there is a God The use of this is first that seeing there is a God then fie upon the Atheists that say there is no God hee that saith there is no God that man is the wickedest sinner in the world for a theefe taketh away but our goods a perjured person our lands a murtherer our lives but an Atheist takes away God from us Ioh. 20. when Mary came to the sepulchre and found not Christ there she wept and said They have taken away my Lord and I cannot tell where they have laid him as if shee should have said they have taken away my Lord in whom all my comfort and all my hope was laid up so wee may say of the Atheists they have taken away God from us in whom all our comfort and hope is laid up therefore
best so it is evident that men make these things their god Secondly whatsoever a man takes most paines for that he makes his god But it is evident that men take more paines about their pleasures and money than they doe about God and therefore they doe make that their god Chrysostome saith Aske not thy tongue whether thou lovest God or no or takest more paines about thy pleasures money belly or thy sinnes than for him But aske thy life and conversation and that will tell thee that thou lovest thy pleasures more than thy God therefore he that saith he loveth God and yet loveth his pleasure more than God he lyeth hereby we must take heede that we doe not set our profits and our pleasures in the roome of God Secondly seeing there is but One God wee must labour to bee one as he is One For Gods labour is to bring all the decaied Creatures to be one as hee is One It is the Devill that brought in division and set man against God and one man against another but God laboureth to bring all to one though we cannot be all one in substance yet let us labour to be one in affection as it is said that the number of them that beleeved were of one heart and of one mind so we must labour to be of one heart and of one minde Ephes 4. 5. It is said There is one Lord one Faith one Baptisme one God and Father of all so Mal. 2. 10. It is said Have we not all one Father hath not one God made us why doe we transgresse every one against his brother and breake the covenant of our Father Therefore seeing God is one we must labour to be one as he is one Ezek. 37. wee read how the Prophet saw a number of bones lye scattered here and there but when once the Word of God came amongst them they ran bone to his bone sinewes grew upon them and flesh on the sinewes so howsoever we be scattered in our affections yet if the Word of God come amongst us we bee one as God is one straight way we runne together and be made one though not in substance one yet in affection heart and minde The fourth use is that seeing God is one therefore there is but one meanes of life and salvation as Rom. 3. 30. For it is one God who shall justifie the Circumcision by Faith and the uncircumcision through faith There is but one meanes whereby he gathereth all men unto him so that the best and holiest men that ever were are saved by the same meanes that the meanest and poorest are and the greatest sinner is saved by It is an opinion of some that they shall be saved in what Religion soever they professe but this cannot be because there is but one meanes of the saving of all men There was but one Tree of life one Doore in the Arke one high Priest one Mediator betweene God and man and therefore there is but one way to life and salvation if we be out of that way wee are in the way to damnation Therefore we must doe as a man in a journey O Sir saith he I am in a way but whither doth this way lead if he be told it leadeth to the kings court where he shall have great favour shewed or to a garden of pleasure or a place of Comfort then he will goe on cheerefully but if he be told that it leadeth to a prison a dungeon or to a place of torment he will stay and goe no further so should we say O sir we are in a way but whither doth it lead If to heaven to Gods favour to joy and comfort unspeakeable then we may with comfort go on but if we be told that the way we walke in leadeth to hell destruction and to torment we should make a stand and go no further therefore seeing there is but one way to life every one should labour to walke in that way Thirdly we professe that we beleeve he is a true God True first in regard of his Nature secondly in regard of his properties First he is a true God in regard of his Nature for he is of a spirituall no bodily substance there is no extention of his parts he doth not consist of parts as we doe but he is of a spirituall substance as Ioh. 4. 24. God is a Spirit Secondly he is infinite in time and in place there is no bounds nor limitations of him he cannot be comprehended as it is Psal 145. 3. Great is the Lord and most worthy to be praised and his greatnesse is incomprehensible so that his wisedome power justice and mercy no man can comprehend Thirdly he is the fountaine of all good things so that whatsoever good things the Creature hath it is from God For by him we live move and have our being and breathing as it is in Acts 17. 28. God doth give a being to us he hath a being of himselfe and therefore he hath no need of us he is not the better for our prayers nor the service wee doe him but we be the better for it and therefore every one when he conceiveth of God must see he hath a right apprehension of him hee must so conceive him as he hath revealed himselfe in his Word or else hee setteth up an idoll of his owne in his heart The heathen did deride Christians asking them where their God was and bidding them shew their God for they could shew theirs in such a Church and such a place Saith the Christian I cannot shew thee my God for he is a Spirit and cannot bee seene and therefore he is the true God yours may bee seene therefore he is not the true God but saith he if you would see my God get you the eyes of faith and I will shew you my God Men that have weake eyes get them eyes of a Chrystall glasse and then they see a number of things that they could not see before so when we cannot see God we should get Chrystall eyes the eyes of Faith and then wee shall see that we never saw before A number of people in the world cannot see God in the fields in their publike meetings in their houses but let them get the eyes of Faith and they shall see him very comfortably Secondly as we beleeve God to be true in Nature so we beleeve God to be true in his Properties He is a powerfull a wise a just a mercifull a loving God And therefore if wee beleeve that God is powerfull why then doe wee not trust in him If hee bee wise why be we not guided and governed by him If he bee just why doe wee not beleeve him in his promises And why are wee not affraid of offending him If hee be mercifull why should we despaire But a number of men take away the power of God for as the children of Israel in the wildernesse said Can God
thankes unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light Who hath delivered us from the power of darknesse and translated us into the kingdome of his deare Sonne WElbeloved in this Scripture and the like is set downe the ground of the first part of our Christian profession wherein as I told you there be foure points of Faith to be beleeved 1. That there is a distinction of Persons in the Godhead 2. That there is a Divine Person called the Father 3. That he is the Father of Christ of these three we have spoken 4. That he is our Father by the meanes of Christ which now wee are to handle By Faith we are made one with Christ and being one with Him God is our Father by the meanes of him This is comfort to a Christian when hee knowes God is his Father wee reade Iohn 20. 17. when Christ was to depart from his Disciples saith he to Mary Goe tell my brethren that I ascend to my Father and to your Father to my God and your God so Gal. 4. 6. He hath sent the Spirit of his Sonne into your hearts whereby ye cry Abba Father This is a great Comfort and Blessing that we may call God our Father boldly which we have by the meanes of Christ all the Angels in heaven could not doe or procure it no not for the poorest or meanest man But Christ hath procured it and by no other meanes but by his death and bloudshed Indeed naturally we may say as Iob that Corruption is our father and the wormes our mother so naturally an earthly man may say Sinfull is our father the divell naturally is our father but yet by Adoption we are the sonnes and daughters of Almighty God the heires of heaven Therefore as it is written in the 1 Pet. 1. 3. Blessed be God even the Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe to a lively hope by the resurrection of Iesus Christ from the dead to an Inheritance immortall and undefiled c. so also we may say Blessed be God that by the meanes of Iesus Christ is become our father O blessed be God our Father that hee hath begotten us to the hope of heaven Yea there is no man can looke up comfortably to call God Father but by the meanes of Christ The use of this is twofold for Instruction and Comfort First matter of Instruction that seeing God is our Father wee must labour to please to respect and obey him in all our courses and actions And therefore as Christ saith of himselfe that he was not come to doe his owne will but the will of his heavenly Father so we must say Lord I am not come to doe my owne will but to doe the will of my heavenly Father We see in Nature let a childe be betweene his father and a stranger let the stranger bid him to doe any thing and he will not regard it but let his father command him and straightway he will doe it so if God be a stranger unto us then we will not regard or obey him But if he be our Father then we will be ready to obey him in all things that hee commandeth us Ierem. 35. 5. we see it there related that there were pots full of wine and cups set before the Rechabites And I said unto them Drink wine but they said We will drinke no wine for Ionadab the sonne of Rechab our father commanded us saying Ye shall drinke no wine so a Christian man should say when he is tempted to sinne to lye or to sweare to deceive or to commit uncleannesse O I dare not doe it for God my heavenly Father hath forbidden it I dare not sweare or prophane the Sabbath day I dare not deceive commit uncleannesse for God my heavenly Father hath forbidden me and therefore if God be our Father we must respect and obey him It is a great sinne and corruption that men doe professe God to be their Father and yet they will not obey him but doe the quite contrary God hath commanded we should sanctifie the Sabboth but we prophane it that we should love our enemies and wee scant love our friends that we should speake with great reverence of his Name yet we take it in vaine and so of many others the Lord complaines of such Ierem. 3. 14. Didst thou not still cry unto me thou art my Father and the guide of my youth as if he should say Ye call me Father indeed but ye do not use me like a Father ye doe not obey me and walke in my wayes If I be your Father use me like a Father respect me obey me so Esay 1. 2. the Lord saith I have nourished and brought up children but behold rebellious children And therefore seeing we professe God to bee our Father we must obey him and regard him as a Father Secondly seeing God is our Father we must labour to be like him as much as may be for a Childe desires to bee like the Father and therefore seeing we professe to be the Children of God let us labour to be like him in all holinesse and uprightnesse So the Apostle exhorts Eph. 5. 1 2. Be ye therfore followers of God as deare children so 1 Pet. 1. 14. As obedient children not fashioning your selves unto the former lusts of your ignorance But as he which hath called you is holy so be ye holy in all manner of conversation If we his Children we must be like him in three things First we must be like unto God in doing good unto all men within the compasse of our ability therefore Matth. 5. 45. our Saviour shewes how wee should bee like our heavenly Father Hee maketh the Sunne to shine upon the evill and the good and sendeth raine on the just and unjust so our goodnesse should be extended to all men Secondly we must be like God in forgiving the injuries and wrongs that bee done unto us As Col. 3. 21. Now therefore as the elect of God holy and beloved put on tender mercy kindnesse humblenesse of mind meeknesse long suffering forbearing and forgiving one another If any man have a quarrell to another even as Christ forgave you even so do ye Thirdly we must be like him in holinesse of life As 1 Pet. 1. 17. If yee call him Father which without respect of persons judgeth according to every mans workes passe the time of your dwelling here in feare and bee yee holy for hee is holy Wee see how wicked men imitate the steps of their fathers they will bee like them and therefore it is said of Abia 1 King 15. 3. That hee walked in all the sinnes of his father as hee had done before him So those wicked people Ier. 44. 17. say they Even as our Fathers have done before us so will wee doe Here wee see how ready
is no Father in time of need will doe more for his child than God will doe for us nor no Father so ready to helpe his child as wee shall have helpe of God Psal 103. 13. As a Father hath compassion on his children so hath the Lord compassion on them that feare him and Esai 63. 16. Doubtlesse thou art our Father though Abraham bee ignorant of us and Israel know us not yet thou O Lord art our Father and our Redeemer and therefore great is the comfort that wee shall finde seeing hee is our Father it is a comfort in the time of mutation of friends when they leave and forsake and cast us off yet wee may say with comfort Lord I thanke thee thou art my Father thou wilt not leave mee nor cast me off but stand by me when the world will forsake me and my worldly friends The third is that seeing God is our Father hee will give us an heavenly inheritance a father wil not die and leave his childe nothing if he be able so God will not be a Father and leave us nothing but he will bequeath unto us an heavenly inheritance so our Saviour saith Luke 12. 23. Feare not little flocke for it is your Fathers will to give you a kingdome So also Heb. 11. 16. Wherefore God is not ashamed to be called their God for he hath prepared for them a City God would have us men be ashamed to call him father if he had nothing to give us but seeing he hath prepared for us a City hee is not ashamed to bee called our Father therefore seeing hee hath provided such a heavenly inheritance it is a comfort to us art thou a poore man and hast thou little to live on or art thou a yonger brother and hast thou no inheritance labour to have God thy Father and although thou bee a meane man here yet thou shalt be great in heaven Christ shall be thy brother and heaven shall be thine inheritance The fourth is that seeing God is our Father all his chastisements shall turne to our good so Heb. 12. 6. the Apostle saith For whom the Lord loveth hee chasteneth and he scourgeth every sonne he receiveth If a father correct his childe it is for his good and amendment or at least-wise he would have us to thinke so in like manner as we would have others to thinke of us when wee are correcting of our children that wee doe it for their good let us be perswaded and thinke so of God that it shall turne to our good If a friend should temper a potion and give us it into our hands to drinke although it should worke furiously upon us yet wee would thinke that it shall turne to our good so seeing God is our friend and our father though our afflictions worke strongly upon us yet wee must bee perswaded that it shall turne to our good We heard in the morning out of the story of Abraham that Abimelich the King sought to Abraham to make a league with him at that time when hee was a great heavinesse for the losse of Ismael for Hagar and Ismael were cast out of his doores The Doctrine from hence was That the Lord never sendeth extraordinary crosses and troubles but he sends his servants extraordinary comfort and this ariseth of his fatherly care towards us if a Father gives to his child a sowre cup or a bitter cup he will secretly convey into his hand a peace of sugar to allay the bitternesse and sowrenesse so the Lord doth when he giveth us a bitter cup to drinke hee conveyeth into our hearts secretly as it were a peece of sugar some comfort to allay the bitternesse of it Chrysostome saith There were no man able to saile at Sea if there were no havens and shores and harbors for ships to lye in in the time of tempest so saith hee it were not possible for a Christian to passe this earth through if God should not give him comfort in the time of his trouble The fifth comfort is that seeing God is our Father wee may with comfort at the day of death lay downe our soules and bodies into his hands so wee see Christ doth Luke 23. 46. And Iesus cryed with a loud voyce Father into thy hands I commend my spirit this must teach us when wee come to die to commit our spirits into the hands of God It is the disposition of a childe if hee hath any Iewell in the time of danger to runne and put it into his father hands where he thinkes it a thousand times safer than in his owne so wee should doe seeing wee have but one jewell our soules in the time of danger wee should runne to God and commit it into his hands and thinke it a thousand times more safe than in our owne keeping Now having spoken of the Person of the Father the next in order and course is to speake of his Attributes which are two mentioned in this place 1. That he is Almighty 2. That he is the maker of Heaven and Earth First that he is Almightie Now God is said to be Almighty because he hath power in himselfe to doe whatsoever he will Psal 111. 3. But our God is in heaven and doth whatsoever he will and Psal 135. 6. Whatsoever pleaseth the Lord that did hee in heaven and in earth and in the sea so also Ephes. 3. 20. Vnto him therefore that is able to doe abundantly above all that we can aske or thinke according to the power that worketh in us be praise and Glory Philip. 3. 21. saith the Apostle Who shall change our vile bodie that it may be fashioned like unto his glorious body according to the working whereby he is able to subdue all things to himselfe Here a question may be moved why we are taught to beleeve that God is almighty seeing the minde of man is finite and it is not able to conceive of an infinite thing such as is the power of God I answere as a man may stand on the sea shore and looke on the sea where though hee be not able to see the length and breadth of it yet he may see it is a goodly spâ—tious and a large thing so howsoever we are not able to conceive the greatnesse of God and his Almightinesse to see the largenesse of him yet apprehending of him as wee may we shall see him to bee great yea the further wee goe the greater we shall see him to be though we be not able to see his length and depth yet we may perceive the Almightinesse of him as if a man come to a mountaine which hee is not able to comprehend in his armes yet hee is able to apprehend it and to lay hold on it with his hands so howsoever we are not able to comprehend the Almightinesse of God yet we may apprehend it and lay hold on it Now God is said to bee Almighty foure
mighty able to goe through with that he is appointed and therefore as mighty Sampson rose at midnight and carried away the gates of Gaza unto the top of an high mountaine so this Christ the mighty one hath risen from death and carried away the gates of hell and of death and is ascended into Heaven by reason whereof Heb. 7. 25. It is said He is able perfectly to save them that came unto God by him seeing he liveth ever to make intercession for them therefore wee come not to a weake man as the other high Priests were but to a mighty One. This is a comfort unto a Christian that God hath furnished him with gifts and graces and hath enabled him to goe through this great worke of redemption therefore he will not leave it in the middle but will goe through with the great worke assigned him it was the comfort of the Leper Matth. 8. when he came to Christ that if Christ would he could make him cleane so it is the comfort of a Christian when hee knowes there is power in Christ to helpe him that Christ the Lord if hee will can make him cleane and save him Thirdly by his anointing the party was made gratefull and acceptable to all that had to deale with him as in the Law the Priests and Prophets and Kings such as were anointed drew all to them whom they had to doe withall in delight of their persons and their sweet anointments that was powred upon them so the anointing of Christ and the sweete graces of the Spirit powred without measure on him doth draw all that have to deale with him to delight in him His Person was first acceptable to God secondly to the Church First hee was acceptable to God as Ephes. 5. 2. it is said And hath given himselfe for us to be an offering and a sacrifice of a sweete smelling savour to God When our sinnes were upon him they made a strong and stinking smell in the nostrils of God the sinnes wee live in and be guilty of therefore if it were not for this same sweete ointment that is powred out on him the graces of his Spirit our sinnes would make us odious and hatefull in the sight of God such a strange and stinking smell our sinnes have Now as the Person of Christ was made delightfull and acceptable to God so he was acceptable to the Church as Cantic 1. 2. it is said Because of the savor of thy good ointments thy Name is as a pretious ointment powred forth therefore doe the virgins love thee all that be virgins that have chast soules so Psal 45. 8. All thy garments smell of Myrrh Aloes and Cassia therefore Kings daughters stand at thy right hand and the honourable women the gallant people of the world are drawne by the sweetnesse of his cloathes But it is a pitifull thing to see the world doth not delight light in the presence of Christ and are not drawne unto him the reason is because they doe not smell the sweet ointment that was powred out upon Christ they smell a sweetnesse in their pleasures profits and in their sinnes but they doe not smell the sweet ointment powred out on Christ and therefore they doe not seeke to him and delight in him We see in the Gospell that the people flocked thronged and followed after Christ three daies journey together what was the reason of it because they had tasted of the Spirit and had smelt of this same sweet ointment which made them leave all and follow him so the graces that were powred upon him made him delightfull to all that had to deale with him to God and to the Church The second maine thing is with what he was anointed in the Law they were anointed with materiall oyle As 1 Sam. 10. Samuel powred out an horne of oyle on Saul but Christ was not anointed with materiall oyle but with the holy Ghost with the gifts of the Spirit of which the oyle was but a shadow as Esai 61. 1. The Spirit of the Lord is upon me because the Lord hath anointed me therefore the anointing of Christ is not by powring out materiall oyle on him but by powring out the gifts and graces of the Spirit upon him Psal 45. 7. it is said that God had Anointed him with the oyle of gladnesse above his followes Now the reason why these graces are compared to oyle is because oyle will soften and make a thing supple for take a little oyle and anoint any one part and it will make that part lithy and nimble or take a little oyle and put it into a locke and it will make it nimble to stirre this way and that way so if once a little of this oyle bee powred into our hearts it will make us quicke and nimble which before were slow and dull in the service of God this is one reason why it is compared to oyle Of Sampson Iudg. 14. it is said that the Spirit of God came upon him and then he was able to doe great matters and Acts. 2. when the holy Ghost came downe upon the disciples in cloven tongues then they were able to speake to Gods glory and when the Spirit of God came upon Saul he would prophesie so then wee see the Spirit of God will make a man fit and nimble for any service that God doth call unto many men complaine they bee heavy harted and dull in the service of God and they cannot pray let them get but a little of this oyle and it will make them fit for any service and duty that God requireth Secondly it is called the Oyle of gladnesse because it makes every man glad that hath it for let a man have but a drop of this Oyle and it will make him glad more to rejoyce than all things else The worldly man delights in his profits the wanton in his pleasure but if we have but a drop of this oyle it will make us rejoyce in the love and favour of God Psal 4. 6 7. David saith Lord lift thou up the light of thy countenance upon us this shall glad our hearts more than they of their great increase of corne and wine and oyle so if wee get but a little of this oyle the graces of his Spirit it will make us glad Act. 8. 37. The Eunuch had but a little of this oyle and he went away rejoycing the city of Samaria had but a little of this oyle and they received the word with great joy There be a number complaine they cannot be merry they have joy in nothing the reason is because they want this oyle therefore let us fling away our sinnes and corruptions labour to repent of them and get of this oyle that makes every man glad which made Paul and Silas sing at midnight in a dungeon and the three Children rejoyce in the firy furnace and Peter sleepe in his chaines what was the reason of this because they had got a
could that God would send his Sonne therefore seeing he hath sent him wee must heare him unlesse wee will perish But how can wee heare Christ he is in heaven I answere two waies Christ reacheth his Church here 1. By His Word 2. By the Sacraments First Hee teacheth his Church by his Word for the Word is nothing else but the very voyce of Christ and therefore when wee read the Word wee ought to reverence it as the voyce of Christ speaking to us Secondly he teacheth his Church by the mystery of the Sacraments which when they speake to us in his name it is the voyce of Christ so 1 Pet. 3. 19. By the which Spirit he went preached to the spirits that were in prison c. Christ did not preach unto them in his own Person but by man so Ephes. 2. 17. it is said that Christ came and preached peace to them afarre off and to them that were neere Now Christ did not preach to the Gentiles in his owne Person but by the Ministery of his servants therefore as often as his servants come to us in his name with his word in their mouths it is Christ that teacheth us and then so often as we heare we heare the voyce of Christ as the Church saith in the Can. 5. 2. It is the voyce of my beloved The greatest part of the world do not beleeve this they are not perswaded when the minister speaketh unto them from the word of God that it is the voyce of Christ therefore they condemne it and doe not regard it but when we know that Christ speaketh unto us by the Ministery of his Word or by his servants we should say as Samuel said Speake Lord for thy servant heareth so Psal 85. David saith I will harken what God saith for he speakes peace to his people let the world speake of their pleasures profits and talke what they will of me I will hearke what God saith so a Christian must doe whatsoever the world talke and speake yet he must harke what Christ speaketh unto him Secondly he was Anointed to be a Priest as Psal 110. 4. Thou art a Priest for ever after the order of Melchizedech so Heb. 7. 26. For such an high priest it become us to have which is holy harmelesse undefiled separated from sinners made higher than the heavens Of his Priestly office there bee two parts 1. To reconcile and make us at one with God 2. To make intercession for us In the Law when a man had sinned hee brought an offering to the Priest the Priest must offer for him and so make reconciliation betweene God and him so when we have sinned against God it must bee Christ that must reconcile us and make us at one againe with God But there is a great difference betweene Christs sacrifice and the Priests for the Priests in the Law made an atonement with the bloud of beasts but Christ makes an atonement with his owne bloud there was never a Priest in the Law that would shed his bloud for the best of the people but Christ hath shed his bloud for the meanest of his servants and therefore we have great cause to esteeme of the Priesthood of Christ for all the joy we have in God and hope of heaven hangs on him for when a man hath sinned against God there is no man dare stand before God till Christ hath ingaged himselfe answered God and made him at one with him when a man hath sinned against God all the Angels cannot make Atonement for him nor all the powers in heaven and earth all the gold in Ophir câ—â—â—ot redeeme a soule but it must be Christ with his owne blood that mâ—â—t make reconciliation with God for us therefore wee are highly to esteeme of the Priesthood of Christ for all other comforts and joy depend on it The second Priestly duty is that hee makes intercession for us being entred into the heavens within the clouds to appeare before God and to make intercession for us so we see Heb. 1. 25. Wherefore he is able perfectly to save them that come unto God by him seeing he ever liveth to make intercession for them so Heb. 9. 24. for Christ is not entred into places that are made with hands which are similitudes of the true sanctuary but is entred into the heavens to appeare now in the sight of God for us there bee two bloods that cry unto God the blood of the Martyrs and the blood of Christ the blood of the Martyrs cries for to be revenged but the blood of Christ cries for mercie it cryeth not onely from the crosse for mercy but it cryeth now as freshly within the throne and the vaile as ever it did he makes request for us and as Austen saith hee makes request after this manner Good Lord grant mercy to them Father forgive them I have bought them with my bloud they be my poore servants Therefore here is a comfort to us when wee cannot pray as we ought nor wee have none that can helpe us this is the comfort that we Christians may have that Christ is ascended to heaven and makes intercession for us The use is that seeing we have such a benefit by the high priesthood of Christ it should make us hold fast our profession this is the use that Paul maketh saith he Seeing then we have a great high Priest which is carriâ—â— into heaven even Iesus the Sonne of God Let us hold fast our profession Let us therefore goe boldly to the throne of grace that we may receive mercy and finde grace to helpe in the time of neede therefore let us not doubt but that wee shall be saved Indeede if the matter lay in us then wee might doubt of it but seeing Christ hath undertaken it we must not doubt unlesse wee will be so prophane to thinke that Christ will faile us I but what may a man doe that Christ may undertake the matter for him he must doe as a man that goeth to a Lawyer he tels him his case and he prayeth the Lawyer to undertake the matter for him so a Christian must doe hee must goe to Christ and make his case knowne to him and pray him to undertake the matter and so commit it unto him and then Christ will not faile him SERM. VIII HEBREWES 1. 8 9. But unto the sonne He saith Thy Throne O God is for ever and ever a Scepter of Righteousnesse is the Scepter of thy kingdome Thou hast loved Righteousnesse and hated iniquity therefore God even thy God hath Anointed thee with the Oyle of gladnesse above thy fellowes IN the Anointing of Christ there were five things offered to our consideration first what is meant by the anointing secondly with what he was anointed thirdly what it was that did anoint him fourthly to what he was anointed fifthly what benefit we have by his anointing He was Anointed to bee a Prophet a Priest and a King How Christ is the
c. Now penall infirmities and such as are voide of sinne hee tooke whereof there be two sorts First some that hee common to all the sonnes of Adam as to be hungry thirsty naked cold hot and such like secondly there be personall infirmities which arise upon particular causes as to have divers diseases now hee tooke not these infirmities upon him for hee tooke not any mans person upon him but the nature of man yea he tooke them that bee common to the whole nature of man And why did he take upon him these infirmities for three causes as the Schoolemen say First for satisfaction sake that he might satisfie for our sinnes for he that must satisfie for them must take the whole punishment for sinne therefore he tooke our infirmities upon him as we see in Matth. 8. 17. Hee tooke our infirmities upon him and bare our sicknesses Secondly to strengthen faith in the incarnation that wee might know hee was a perfect man because hee was subject to all our infirmities to eate sleepe bee weary and such like for if hee had not taken these infirmities was might have doubted whether he had beene man or no therefore he tooke our infirmities upon him that we might beleeve he was a man touching his Incarnation Thirdly for our example that as hee was subject to hunger thirst and nakednesse so we should be contented with it also for 1 Pet. 2. 21. it is written Christ also suffered for us leaving us an example that we should follow his steps c. Now besides these three reasons of the Schoolemen there is another reason Heb. 2. 17. why hee tooke our infirmities upon him there the Apostle saith Wherefore in all things it became him to bee made like unto his brethren that he might bee a mercifull and faithfull high Priest in things concerning God this was the reason why he tooke our infirmities upon him that he might be the more compassionate towards us Let a man come to one that is on his sick bed if he hath had the same disease he will be more compassionate and pitifull than twenty others so seeing Christ tooke our infirmities hee will have the more compassion towards us therefore as the Apostle saith Heb. 4. 14. Seeing then wee have not such an high priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne let us therefore goe boldly to the throne of grace c. Now the next thing that was observed were the reasons why he was made man and that in three respects First for necessities sake for hee must have something to offer as the price of sinne so Heb. 8. 4. For hee were not a Priest if hee were on the earth seeing there are priests that according to the Law offer gifts therefore hee that doth redeeme us and bring us unto Gods favour must have something to offer to God as a price for sinne but the Godhead could not be offered for that cannot dye and therefore of necessity Hee must bee man Secondly in regard of the equity of it for the same nature that had offended must be punished because it could not stand with Iustice to punish sin in another nature which had not offended therefore of necessity he must bee man for the same nature that had sinned must be punished Thirdly in regard of the fitnesse for he that is the Mediator and doth reconcile God and man together must be God to deale with God and man to deale with man The Philosophers say that to bring two extremes together it must be done by middle things so Christ must be betweene both the must be God to deale with God and man to deale with man so that he must be man in regard of the fitnesse of it Hee must be God also a fit Vmpire to lay his hand upon both Thirdly the speciall ends why he must take mans nature upon him are five in number First to redeeme man for in the same nature the devill had destroyed man in the same nature must he destroy the worke of the devill so Heb. 2. 14. For asmuch then as the children are partakers of flesh and blood hee also himselfe tooke part of the same that he might destroy him that had the power of death that is the devill and deliver them who for feare of death were all their life time subject to bondage It is a pretty saying of the councell of Ephesus even as a cunning workeman doth not only great matters in gold silver and precious stones but can also take a peece of clay and make such a peece of worke that may make the world to wonder at it so this cunning workeman Christ is not onely able to the doe great workes in gold and precious stones in his Godhead but even in a peece of clay with mans nature he can destroy the workes of the divell Secondly to restore the lost Image of God in man for Adam had lost it by his sinne and therefore he tooke mans nature to bring it to the former estate againe Saith Athanasius if a picture be defaced and hath lost its former beauty there is no way to restore it againe but to get the party that the picture was first drawne by to renew it so saith he when man had defaced the Image of God in him there was no way to have it restored againe but by bringing Christ into the world from whence this nature of man was drawne upon him Thirdly to advance mans nature which was so disgraced by sinne for mans nature was hatefull to God even as a toade is to us therefore seeing mans nature was in disgrace with God hee tooke our nature to advance it againe If a towne or a city be in disgrace with the king if he come againe into it abide and rest in it thereby it is advanced againe so when mans nature was in disgrace by the reason of sinne Christ came into mans nature and this did advance it againe Fourthly to make mans Nature dreadfull to the divell for Christ having overcome the devill in Mans nature this made his Nature terrible to him even as a fish when he is nibling at the baite and spieth the bare hooke is afraid to meddle with the baite after or as a man putting his hand into a hole if he pull out a toade will bee afraid to put his hand in againe so the devill having beene overcome by mans nature is afraid of it againe not because he thinkes hee shall meete with Christ for he knowes he is in heaven but because hee knowes hee shall meete or is afraid that hee shall meete with the power of Christ Fifthly that his incarnation might be as a glasse wherein we may see the infinite Goodnesse justice wisedome and power of God First wee may see the infinite goodnesse of God that when wee were lost by sinne
there was no way to recover us but he must send His owne sonne to dye for us Secondly we may see the infinite justice of God that Hee would not let sinne be unpunished but would punish it though in his Sonne Thirdly the infinite wisedome of God to devise a way and a meanes to save man when all the heavenly powers stood at a stand Fourthly the infinite power of God in making that punishment temporall that was eternall and man which was as low as the earth to make higher than the heavens we be contented to looke into a glasse to see the goodly and gay things in it therefore wee should bee desirous to looke into this glasse wherein we may see the goodnesse the Iustice the wisedome and power of God in the Incarnation of Christ The fourth thing observed was the manner how to tooke flesh expressed two waies In His 1 Conception 2 Birth In his Conception we observe three things 1. Of what he was Conceived 2. By what power he was Conceived 3. What adoe there was about his Conception For the first hee was conceived of the flesh of the Virgin so it was not made of nothing nor of the earth raysed out of that as Adam was nor did hee bring his flesh from heaven but it was made of the flesh of the Virgin as Gal. 4. 4. But when the fulnesse of time was come God Sent his sonne made of a Woman and made under the Law c. so Luk. 1. 31. saith the Angell For loe thou shalt conceive in thy wombe and beare a Sonne and vers 35. That holy thing which shall be borne of thee that is of thy substance and of thy flesh so the Greeke word is shall bee called the Sonne of God The Anabaptists hold that Christ brought his flesh from heaven and that as water passeth through a conduite pipe so Christ passed through the Virgin Mary but we Christians beleeve that Christ was conceived and made of the flesh of the Virgin because if he had brought it from heaven or tooke other strange flesh then it had not beene fit to redeeme us for by order of divine justice the same nature that had sinned must suffer and bee punished but it was man that had sinned therefore it must bee man that must be punished which is the reason why he must take his flesh of the Virgin Mary The consideration hereof may cause us to think of a further point that is as Christ was conceived in the wombe of the Virgin so he must be conceived spiritually in the heart of a Christian as Paul Gal. 4. 19. My little children of whom I travell in birth againe till Christ be formed in you as if hee should say this I labour for that Christ may bee conceived in your hearts therefore Chrysostome saith well What am I the better to know that Christ is conceived of the flesh of the Virgin unlesse I know he is conceived in my heart and soule for wee can have no comfort in the day of death and judgement unlesse he be conceived in our hearts But how shall wee know that hee is conceived in our hearts even as a mother knowes that she is with childe by the stirring or moving of the childe so we may know when Christ is conceived in our hearts by the stirring or moving of Christ And therefore we must get these two things First wee must get the seede of Christ in us for there is a certaine seede that will breede Christ a man that will have good plants and trees in his garden must get seedes and plants to plant therein and water them from day to day so if we would have Christ conceived in our hearts we must get of that seede for there is a certaine seede that will breede Christ which is the Word of God therefore let us get this into our hearts and water it from day to day by the use of good meanes and it will breede Christ This is the first way The second is wee must have faith to retaine him or else he will slip away from us and as Mary conceived Christ by faith for assoone as the Angell told her she beleeved and straightway she conceived Christ so wee must conceive Christ by faith in beleeving the Word of God therfore hath God made promise to thee that he will not leave thee nor forsake thee that he will give an issue out of temptation that hee will save thee at the day of judgement or at the day of death that hee will blesse thee in the use of good meanes lay hold on these promises and this is the way to conceive Christ Ephe. 3. 17. it is said that Christ dwels in our hearts by faith let us get faith and this will make Christ to stirre and moove in us Secondly by what power hee was conceived by the power of the holy Ghost for it was not any power of nature that conceived Christ but the power of the holy Ghost so we see Luk. 1. 35. And the Angell answered and said unto her The holy Ghost shall come upon thee and the power of the most high shall overshadow thee so Matth. 1. 20. For that which is conceived of her is of the holy Ghost so it was by the power of the holy Ghost that Christ was conceived not by any power of nature Many have a great deale of the power of nature in them and yet Christ can never be conceived in them unlesse the power of the holy Ghost come upon them therefore 1 Cor. 12. 3. it is said That no man can say that Iesus is the Lord but by the holy Ghost wherefore if men stand meerely in the strength of nature they can never have Christ conceived in them but it must be by the power of the holy Ghost But how was Christ conceived by the holy Ghost Three waies first the Godhead did sanctifie that part of the flesh of the Virgin that Christ was made of that is he did sever it and purifie it from corruption and from sinne As a cunning Artificer doth draw away all the drosse from the gold so the holy Ghost did purifie and sanctifie that part of the flesh of the Virgin that Christ was made of Secondly hee did fashion and frame that part of the flesh of the Virgin that he had fanctified and made it a fit house and Temple for his Godhead to dwell in Thirdly he did unite and knit the humane nature to his Divine Person and so made one person of both what may this teach us That as the holy Ghost did fanctifie that part of the Virgin which Christ was made of and did fashion and frame it to bee a fit Temple of God to dwell in so it must be the holy Ghost that must sanctifie our flesh and make us fit temples for God to dwell in or els we shall be no better than sties and stables for a habitation to the divell
sanctified from the impurity of our birth by the birth of Christ Secondly to fulfill the prophesies made of him as Esai 7. 14. Behold a Virgin shall conceive and beare a Sonne and shall call his name Emanuel c. So Gen. 3. 15. God promiseth that The seede of the Woman shall breake the head of the serpent therefore when there was such a seede of a Woman that came without the helpe of man it appeared this was the partie that God had assigned for the breaking of the serpents head and this is the note or marke that God hath given whereby the Messias the Saviour of the world might be knowne This was not onely the love of God to send Christ into the world to save us but to set visible markes and notes upon him that so we might know him wee read Gen. 4. 15. The Lord set a marke upon Caine and Exod. 12. the doore posts were sprinkled with the bloud of the Pascall Lambe that so the Augell of destruction might passe over them so also in Ezekiel those were marked which did mourne for the sinnes of the people that they might not be destroyed but preserved in like manner God hath set a visible marke upon Christ that he might be discerned therefore seeing God hath set visible markes and notes upon Him that we may know him we must so receive and so accept of Him Thirdly that the strangenesse of his birth might awaken and stirre up the world to looke for strange things by his life which was the reason why some of the holy people had such strange births as Isaac Iaakob Moses Samuel Sampson and Iohn Baptist that the strangenesse of their birth might awake he world and stirre them up to looke for extraordinary matters in their lives so Christ had a rare birth that hee might awaken and stirre up the world to looke for strange things by his life as at the Shepheards relation when they had published the things that they had seene by the Childe the people wondered so wee should wonder at the rarenesse of his birth for there bee strange things in the birth of Christ that hee must be sent to earth to bring us to Heaven that Hee who was uncorruptible must be made corruptible to make us uncorruptible that he must be made the Sonne of a Woman that we might be made the sonnes of God The Vses shall bee two First for instruction seeing Christ was borne of a Virgin without the helpe of man therefore that which is impossible by the course of nature is possible by the power of God it was impossible by the power of nature that ever Christ should bee borne of the Virgin without the helpe of man but it was possible to God Wee see in Sarah it was impossible in nature that she should beare a childe in her old age when her wombe was dead and yet it was possible by the power of God so Moses when hee strucke the rocke with his staffe that it gushed water one would have thought rather that it would have given out fire but that which was impossible to be effected by nature was possible by the power of God so likewise we read 2 King 7. when there was a dearth in Samaria Elisha prophesied of a great plenty which one Prince who did heare it was so farre from beleeving that he said it was impossible it should bee although the windowes of heaven should be opened indeede to nature it was but not to God Now this must be the rest and stay of a Christian in other hard cases in nature it is a thing impossible that euer one that is dead and rotten should rise againe but it is possible by the power of God so art thou weake though it bee impossible for a weake and fraile man to withstand the temptations of the devill yet know the power of God is able to make thee strong to overcome the devill remember therfore the power of God in all his promises hast thou a promise that if thou doe repent and beleeve thou shalt bee saved that he will lay no more upon thee than thou art able to beare that he will raise up thy body at the last day Consider that which is impossible to nature is possible to the power of God as the Apostle saith He is able to make all grace abound in us Secondly seeing Christ was borne of a Virgin so he must be spiritually borne in our hearts and consciences for I have shewed you before as Christ must be spiritually conceived in the heart of a Christian so also he must be borne for it is nothing to know that Christ was conceived in the wombe of the Virgin and to be borne of her unlesse thou know also Christ to be spiritually conceived and borne in thy heart therfore as Augustine saith What shall it profit mee to know that Christ is come in the flesh that hee was conceived in the wombe of the Virgin and borne of her unlesse I know Christ to bee conceived in my flesh and borne in my heart and soule so that it is not enough to have Christ conceived in our hearts unlesse hee bee borne and brought forth in us there bee a number that as it were conceive Christ that have good motions and good desires but they doe not bring them forth Christ is not borne in them and therefore they die But we must labour to bring him forth in our lives and in our actions We read of a wonder in Heaven Revel 12. 1. the Church is described to be travelling in paine to bring forth Christ so every Christian must travell bee in paine and bring Him forth in his life and in his actions wee must goe to Bethlem with the shepheards to finde Christ and when wee have found him wee must take him and make our hearts the cradle or cratch to lay Christ in and say as the Apostle Paul saith The life that I now live in the flesh I live by faith of the Sonne of God The next thing is that hee was borne of the Virgin Mary wherein two things are to be considered 1. Of what stocke shee came 2. What was her estate First for her stocke she came of the stocke and lineage of David as Matth. 1. 20. In Luk. 2. 4. it is said That Ioseph also went up from Galilee a city of Nazareth unto Iudea unto the city of David which is called Bethlem because he was of the house and Lineage of David Ioseph and Mary both sprang from hence Matthew hee sets downe how Ioseph came of the race and line of David Saint Luke shewes how Mary came of David and both to this end to shew that Christ is the Sonne of David according to the flesh and therefore the true Messiah and Saviour of the world for the true Messiah was to come of the house and line of David this we must beleeve and confesse him to bee the true Messias and Saviour as the blinde men in
belong to the rich also To this I answere that the grace of the Gospell is like to a Vine that runnes low first at the bottome of the tree and by little and little windes and twists it selfe up till it gets to the top so at first the grace of the Gospell began low it did as it were creepe along on the ground with poore men and after it did winde and twist up till it came at the top and so did winde within Scepters and crownes of kings which is the highest step that it can come to in this world Secondly in what disposition they were found the text saith they were keeping their flockes not Idle in their houses nor asleepe in their beds but attending their flockes in their callings Here we may see what a good thing it is for a man to be upon his calling If we looke into the Bible we shall see all the goodly apparitions that appeared were when they were upon their callings when was it that Iaakob saw in a vision Angels ascending and descending when he was in his journey upon his calling so Moses Exod. 2. when did the Lord appeare unto him as hee was keeping his flocke and so the Angell did appeare to Gedeon when hee was a threshing wheate in his calling so the Lord tooke David from following the sheepe great with young And when were the Disciples called was it not when they were a fishing in their calling not when they were idle which may shew us what an excellent thing it is for a man to be upon his calling to performe the duties of it if there be any blessing stirring or any good thing for the Angell of God to impart hee shall be sure to have his part in it at that time so saith our Saviour Blessed is that servant who when his Master shall come shall be found well doing and it was a good saying that a learned man had when his friends told him hee studied too much saith hee What would yee have the Lord come and finde mee Idle Thirdly by whom the birth of Christ was made manifest by the Angels when the Priests were silent in the Temple the Angels were not they could not keepe it here we may see how ready the Angels are to doe any service to Christ there is not an Angell nor an Archangell but is ready to doe service to him therefore much more should men be ready to serve and obey Him But it is otherwise with us for we be ready to doe service to sinne and to our lusts rather than unto Christ Matth. 21. when Iesus rode to Ierusalem upon an Asse some strowed garments in the way some did cut downe boughs and branches crying Hosanna there was not a childe playing in the streets but was ready to doe service unto Christ in like manner let us stirre up and quicken our selves to doe in the service of Christ and not as we were wont give our selves wholly to sin to the deceitfull lusts and vaine pleasures of this world Fourthly the time when Christs birth was made manifest the same night an Angel came post from heaven to make it knowne it was the love of God that he would not hold it till day any long time but presently he makes it knowne We read Gen. 18. of Gods love to his servants saith the Lord Shall I hide from Abraham that thing which I doe c For I know him that he will command his children and his houshold after Him and they shall keepe the way of the Lord c. God would not conceale any thing from his servant Abraham so it was his love that he would not conceale the birth of Christ but make it knowne the same night Therefore seeing God made hast to send this message we should make hast to receive it as soone as may bee seeke him and not rest till wee have found him and as the Shepheards went out to Bethlem to see Christ so let us go forth to see him although he be not at Bethlem yet in his word there we may see Christ borne in a stable laid in a cratch praying in the mount sweating in the garden crowned with a crowne of thornes bleeding on the crosse hanging in paines and torments and gloriously sitting on his throne and as old Simeon tooke Christ in his armes and imbraced him so let us take him and lay hold on him by the hand of Faith and bring him into our hearts so as we may say with Paul Gal. 20. 2. The life which I now liue in the flesh I live by the faith of the Sonne of God c. so never part with Christ till the day of death for no man can have comfort although hee should see Christ borne in the stable laid in the cratch sitting in the lap of his mother praying in the mount bleeding on the crosse sitting gloriously on his throne unlesse hee can apply Christ and make him his owne by faith Fifthly the manner of the manifestation of his birth by a speciall message where two things are to be considered 1. That the Angell moveth attention 2. The message it selfe Now the Angell moveth attention two wayes 1. By remooving that which should hinder attention 2. By quickning up the affections in this word Behold First of the message it selfe which was that the Angels did bring them tidings of great Ioy. 1. It was tidings of joy 2. Of great joy 3. Not to one people nor to one nation but to all people And therefore seeing there is such an excellent message come wee should attend it Heere wee may observe what is the greatest joy that is that Christ is borne into the world this is the joy of us Christians to know that Christ is come into the world to save penitent and poore sinners he will heare us in our troubles releeve us when we bee poore give us health when we be sicke will be all in all unto us O let us then labour to joy in Christ for there is no true joy but in him therefore howsoever the covetous mans joy is in his goods the fleshly mans in his pleasures the usurers in his mony yet let the Christian more joy in Christ than in any thing and let every man labour to get him make him sure and then he shall joy in life in death in sicknesse health plenty and adversity SERMON XI LVKE 2. 15. And it came to passe as the Angels were gone away from them into Heaven the shepheards said one to another Let us goe now even unto Bethlem and see this thing which is come to passe which the Lord hath made knowne unto us OF the manifestation of Christs birth we spake the last day onely one thing more there is to be added which is the Specification of the Angels speech they doe not onely say that Christ is borne but by way of appropriation that Christ is borne to you you bee the men the parties that Christ was borne for
A man shall never have any true comfort to know that Christ is borne unlesse he can apply and appropriate Him to himselfe bring himselfe within this compasse that Christ was borne for him to say that Christs birth is his His passion His paines His life His death is his then he may have comfort for all our joy is by applying and making Christ our owne to appropriate His death life paines and passions to us then wee may have comfort then wee may rejoyce therefore every one must labour to apply Christ unto himselfe and to know that he is one of them for whom Christ was borne Esai 9. 6. it is said To us a Childe is borne to us a Sonne is given c. for though Christ be borne to others wee can have no comfort by it until we know that he was borne for us and as it is said Zech. 9. 9. Behold thy king commeth to thee so till we say my king commeth to me we can have no joy of him so Iohn 20. Thomas had beene a long time a Disciple of Christ and yet had but little comfort by it till hee came to say My Lord and my God In like manner one may heare a long time and yet have no joy in Christ feele little comfort till he can make particular application of Him Therefore every one should labour to apply Christ unto himselfe that he may have joy and comfort when hee can bring his heart within compasse of those the Angels speake of Christ is borne to you you be the parties you be the men and women that Christ is borne for The second thing we observe is The effects it wrought in the shepherds which are foure in number The first is that they said one to another let us goe then unto Bethlem and see this thing that is come to passe which the Lord hath shewed unto us Here we see the shepheards doe exhort and stirre up one another to goe and see this thing which was come to passe and it must teach us to exhort and stirre upone another to good things and take them to ourselves labouring to make others the better for them as upon any occasion to say to one another Wife or children or servants or neighbours come let us goe to the preaching of the Word where wee shall have Christ to our comfort It is the manner of the streame to carry away all movealbe things but if they bee rooted then it doth not stirre them Mich. 4. 1. the people of God are said to flow because they carry men to Christ when men be setled and rooted in their sinnes then they stand still but if they bee capable of good things then they are carried to Christ and therefore Heb. 3. 13. we are commanded to exhort one another daily while it is called to day and Heb. 10. 25. it is said But let us exhort one another so much the more because the day draweth neere so likewise in Esay it is said And many people shall goe and say Come let us goe up to the mountaine of the Lord to the house of the God of Iacob It is one of the graces of God that hee will bestow on his people that they shall be helpers to stirre up one another to good duties to faith repentance patience and the like wee see how ready the men of this world bee to incite up one another to sinne as Gen. 11. 4. say the wicked builders Goe to let us build a tower whose top shall reach to heaven in Esay the drunkards stirre up one another and Ierem. 18. 18. Then said they Come let us devise devises against Ieremiah for the law shall not perish from the priests nor counsell from the wise nor the Word from the Prophet Come and let us smite him with the tongue and let us not give heede to any of his words so also Proverb 1. 11. the theeves say Come let us lay waite for blood cast in thy lot amongst us and we will all have one purse O how this may shame us that they bee more ready to carry one another to hell and damnation than we to draw one another to life and salvation we see if one wheele of a clocke bee stirred it will stirre all the rest so it should be with us if one be stirred to goodnesse he should stirre others to it as these shepheards did as soone as the Angels were departed from them this must teach us not to let good motions die but as soone as wee understand them wee must bee ready to set them aworke Of which there be two reasons First because in time the devill will bee very laborious to quench them as Matth. 13. when the good man had sowen good seede in his field the envious man did sow tares so when there is any good motions in us the devill will labour to hinder them therefore as soone as may bee wee should labour to set them aworke Secondly because the first motions are the swiftest and the strongest as the Apostle saith to the Galatians yee did runne well what did let you at the first so thou did'st runne well the first motions were swiftest therefore seeing they are swiftest and strongest we must not let them die but labour to set them a worke But what did they exhort one another unto to goe to Bethlem and why to Bethlem because Christ was borne there Bethlem was one of the smallest townes yet because he was borne there thither they went We have out Bethlem as well as they the place of preaching of prayer and the place where the Sacraments are administred this is Bethlem this is the place where Christ was borne therefore howsoever the place is meane whither we may goe yet thither must we goe howsoever others goe to other cities and great places yet wee must goe to Bethlem Mark 1. 33. All the city was gathered together at the doore of Peters mothers house and yet it was but a meane place onely a fishermans cottage neverthelesse because there was a healing power of Christ thither they went and resorted therefore howsoever the place be meane if Christ may be found there thither let us goe when others goe to places of disorder of pleasure of gaming to places of drinking and swilling let us goe to Bethlem to places of preaching prayer where we shall not onely see Christ lying in the cratch as the shepheards did but even in heaven gloriously sitting on his throne as blessed Stephen saw him But why did they goe to Bethlem the text saith to see the things that the Lord would shew them this may teach us when we have knowledge to make use of it to the bettering of us in our life and conversation many have knowledge but they be not bettered by it whereof the Lord complaineth Esai 42. 20. Seeing many things but keepest them not and therefore when God doth give a man knowledge and he be not bettered by it and in his life
but at last doth creepe up upon the tree till it doth winde and twist it selfe up to the top of it so the Gospell began at poore fishermen below but it did creepe up by little and little till it did winde it selfe within the Scepters and crownes of Kings which is the highest step it can come unto in this world it did draw the poore shepheards out of the field and the Wisemen out of the East Secondly to shew that the great learned and rich men of the world have as much neede of Christ as the poore for there is not one way for the saving of the poore and another for the rich one of saving the high and another the low one way to save Princes and another subjects but they be all saved one way by Christ and therfore as well the poore Shepheards came out of the fields to seeke Christ as the Wisemen out of the East and for that end to such David addresseth his speech Psal 2. Be wise now O ye kings and be learned yee judges of the Earth labour to lay hold on Christ and to embrace him in the armes of faith therefore whatsoever thy estate be poore or rich seeke after Christ labour to lay hold on him or else thou art like to perish there is but one way to save thee whatsoever thou bee In Leviticus we read that in case of redemption the rich should not adde any thing nor the poore take away but there should be all one price for rich and poore so it is in the case of spirituall Redemption there is not a higher price for the rich and a lower for the poore but onely one price for all Christ is the price of our redemption therefore every man must lay hold on him for salvation Iudg. 10. 4. when the people were in distresse and cried unto the Lord this answere was made them Goe and cry unto your gods whom ye have served c. so the Lord may say to us in the time of trouble at the day of our death or at the day of judgement Go and cry unto your gods whom yee have served see if they can helpe you your pleasure and your profits your wealth and your lusts whom ye have served therefore whatsoever our estates be let us labour to lay hold on Christ and looke to be saved by none but by him Secondly The place from whence they came it is said from the East they tooke many a weary steppe to see Christ they came out of a farre country the shepheards out of the field Of which there bee two reasons why they came so farre to see Christ First to shew that the people afarre off should bee gathered to Christ as Esai 60. 34. this was foretold And the Gentiles shall come to thy light and kings at the brightnesse of thy rising Lift up thine eyes round about and see all they gather themselves together they come to thee thy sonnes shall come from farre and thy daughters shall be nursed at thy â—ide So Matth. 8. 11. And I say unto you that many shall come from the east and from the west and shall sit downe with Abraham Isaac and Iaakob in the kingdome of Heaven Ephes. 2. 17. It is said and came and preached peace unto you which were afarre off and to them that were neere So the Iewes were not only gathered by the grace of the Gospell bur the Gentiles also such as were afarre off therefore we are to be thankefull to God for this for there was a time when there was a partition wall betweene the Iewes and the Gentiles but now by the blood of Christ the partition wall is broken downe Secondly to teach us that no labour is too much or paines too great to come by Christ though it cost us many a weary journey and many a weary steppe if we can attaine Christ let us not thinke much of it Wee see the Wisemen came many a weary step from a farre country to see Christ they thought no paines too great no labour too much To this purpose our Saviour saith The Queene of the South shall rise up in judgement with his generation and shall condemne it For shee came from the uttermost parts of the earth to heare the wisedome of Solomon and behold a greater than Solomon is heere therefore wee must not thinke it much to come out of our houses to see Christ though the market bee a good way off yet wee goe thither to make provision for the body much more should wee bee contented to come out of our houses to goe to the places of Gods worship and service to make provision for our soules The Wisemen came out of the East to see Christ much more should we come out of our houses If you could shew us Christ we should bee willing to come Yes that I can and more gloriously than ever the Wisemen beheld him and though not with the bodily eye yet we shew you Christ in the face of the Gospell to the eyes of your soule not onely lying in the cradle praying on the mount bleeding in the garden dying on the crosse but now gloriously sitting in Heaven on his throne If one come into a roome where there be goodly pictures if there be curtaines drawne over them ye cannot see them but let one come and pull aside the curtaine then yee may see the rich pictures so there bee goodly pictures and representations of Christ in the face of the Gospell but there is a veile or curtaine that hangs before them remoove the veile let the curtaine bee plucked away and then ye shall see these excellencies of Christ and if the Wisemen came to Bethlem from a farre country to see Christ much more should we come out of our houses to see Him in the face of the Gospell Thirdly the place whither they went They came to Iersualem not guided by a starre but led by their owne reason for they thought that seeing Ierusalem was the royall city of the kingdome and the seate of kings there they should be sure to heare of Christs birth They followed humane reason and not the starre therefore they did not finde him at Ierusalem untill they came to Bethlem so long as they followed the starre so long they did well but when they left the direction of it and followed their own reason they did amisse so looke how long we follow the directions of the Word so long wee doe well but if once we leave that to follow our owne carnall reason then we doe amisse for we cannot finde Christ by following that therefore as the blinde man followes his guide through brambles and bryers over hils and dales because his owne eyes being shut up hee trusted to the eyes of his guide so we must follow Gods directions and then wee shall finde Christ but if we follow our owne reason we shall never finde him Fourthly the end why they
the armes of Ioseph in the lap of Mary in the armes of the Preachers or of other good Christians but wee must labour to have him in our owne armes the armes of our faith for though we may see Christ in the armes of our teachers yet for all this wee may perish and therefore so much the rather ought wee to receive and get him into our armes and apply him into our hearts because hee comes to present himselfe to thee and to me therefore if we doe not receive him wee shall be guilty of his blood If we should bee in a roome and a childe should cry to come unto us would wee neglect the childe would not we cast away that which wee had in our hands and take the childe into our owne armes I doe not say if it were the childe of a king we would doe so but if it were the childe of an honest poore man and therefore much more should we receive the Childe Christ beloved this Chide Christ doth in a sort cry to come unto us and saith as it were thus O good people receive me into your hearts receive me into your soules I doe not desire it for my owne sake but you shall be the better for it therefore O good people why doe ye not receive me if we doe not wee are like to perish and we shall be guilty of his blood and therefore this is our duty when Christ doth offer himselfe unto us we should bee ready to receive him so old Simeon did for it is nothing to see him unlesse wee get him in our armes by our faith and embrace him therefore why doe we not fling away all things that doe hinder us and receive him into our hearts and lay hold on him which is life and salvation offered to us The second was that when he had seene Christ he praiseth God for it that although he had seene a great deale of trouble and felt a great deale of sorrow yet that he lived to see those happy daies wherein he might see Christ so howsoever we have lived to see a great deale of trouble and sorrow yet wee should praise God that hee hath let us live to see Christ in the face of the Gospell therefore wee have great cause to praise God that hee hath let us live till this time to repent us of our sinnes to get faith in Christ howsoever we have had a great deale of sorrow and trouble in this world yet the comfort is that we have repented of our sinnes and lived to make heaven and happinesse sure unto us Matth. 13. 16. saith our Saviour But blessed be your eyes for they see and your eares for they heare as if he should say O blessed be God for this happy time wherein we live to see that wee see and to heare that which we heare so Iohn 20. when the Disciples had seene Christ they told Thomas of it They were glad that after a great deale of trouble they had seene Christ at last so it is said Act. 8. 39. the Eunuch went away rejoycing when Christ was made knowne to him therefore whatsoever wee have beene before yet if wee can repent of our sinnes get Christ into our hearts by faith wee have great cause to praise and to thanke God that wee have lived to see these daies hast thou beene a swearer or a drunkard or a bad liver and repented of thy sinnes lay hold on Christ thou hast great cause to praise God and to thanke him that he hath let thee live to see these happy daies The third effect was that he did utter these speeches Lord now lettest thou thy servant depart in peace c. Now this saying of Simeon was the first song in the new Testament that was sung in the Temple wherein foure things may be observed 1. His willingnesse and profession to dye 2. What account he made of death 3. In what disposition he doth desire to dye 4. The Reason why he was willing to dye The first is a profession of his willingnesse to dye Now Lord I am willing to dye I am well contented to depart in peace for I have seene enough I have seene the Saviour and redeemer of the world I have embraced him in my armes and therefore I am willing to dye now So when we have seene Christ we should bee willing to dye for wee have seene enough for our salvation as long as God would have us live wee should be willing to live and when he would have us dye we should be willing to depart we see if a master send his servant to trade and traffique beyond sea so long as his master will have him to trade and traffique so long hee will trade but when his master will have him come home hee will packe up all and come away so as long as God will have us trade and traffique heere we should be content but when hee will have us packe up all and come home wee should be contented to doe so In the Gospell we finde that Christ fled from death and danger when God would have him fly but when the time of his death came he went out to meete it so likewise Moses hee could have beene contented to passe over Iordan but when God told him that he should not but he must goe and dye in the mount Nebo hee went as willingly up as any man goeth to a feast or banquet therefore it is a pitifull thing to see how men doe hang upon the world at that time when God would have them dye Secondly what account he made of death men make much adoe about it are afraid of it but Simeon accounteth it but a departing out of this one roome into another a departing from men to God from earth to heaven from mortality to immortality therefore wee may see what account wee should make of it The Philosophers say that death is the most terrible thing that may be because they thinke it is an utter destruction of nature but Simeon accounts of it as of a remooving or departure from one place to another therefore he is not afraid of it but embraceth it as a doore or gate to passe from earth to heaven from men to God from mortality to immortality and this is the account that all men should make of death Gen. 15. 15. saith the Lord to Abraham but thou shalt go to thy fathers in peace and shalt be buried in a good old age so that death is nothing but a going to the holy men those that have died in faith before and Christ accounts of it Ioh. 17. 13. but as a going to God to the blessed Angels and holy Spirits departed so also Paul in one of his epistles Neverthelesse wee are bold and love rather to remoove out of this body and to dwell with the Lord. Ahasuerus Hester 2. 13 14. had two houses for his women one was the house of sweete perfumes and odors that they might bee
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
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
of this that this Iesus whom they have despised and condemned shall bee their Iudge at last Now I thought to have passed over the condemnation of Christ and to have spoken little of it but we must doe as the Goldsmith who will not lose the least fine of his gold but he will gather it up so we should not lose the least thing or circumstance touching Christ but should gather all up as in the Law wee read the Lord commanded that the ashes and cinders of the burnt offerings should be gathered up and laid in a cleane place in like manner wee should doe gather up the very ashes and cinders of the sufferings of Christ wherefore our hearts must bee the cleane place to lay them up in that so wee may thinke of the great love of Christ to us and be provoked to love him againe who hath loved us and washed away our sinnes Now Christ was condemned in two courts in the Ecclesiasticall before Annas and Caiphas and in the Temporall before Pilate the one whereof was a forerunner of the other and the reason is because the gouernment was not in the hands of the Iewes who could not put any to death but in the hands of the Romans under whom Pilate was the chiefe governour therefore wee will onely speake of the condemnation of Christ under Pilate where we will observe these foure things 1. How many times Pilate sought to deliver Christ. 2. What was the meanes he used 3. What made him stand so stiffe for Christ. 4. What drew him on to condemne Christ contrary to the light of his judgement First how many times Pilate laboured to cleere Christ before hee condemned him and that appeares to bee foure severall times first when they accused him saying they had found this man perverting the people and forbidding to pay tribute to Caesar saying that he is Christ our king Pilate asked him saying Art thou the king of the Iewes unto which he answered and said Thou saiest it then said Pilate to the high Priests and to the people I finde no fault in him indeed it is true that he is a king but his kingdome hee saith is not of this world therefore Caesar neede not to bee afraid of him I see no cause of death in him you say hee is a king what though it is of no worldly kingdome as Caesars is but it is a kingdome of another world therefore Pilate laboured to free Christ at this time Now in the answer of Christ to Pilate we observe two things First that hee doth professe hee is a king this is that same good confession Paul speaketh of 1 Tim. 6. 12. who under Pontius Pilate witnessed a good confession therefore seeing Christ is a king wee must so accept of and receive him as to bee ordered by him in our life and conversation and governed by his Lawes because hee is the King of the Church and of all the world it is the sinne of the time that men can be contented to have Christ to bee their Saviour and redeemer to save them by his bloud but they cannot abide to have him to be their King as Luke 19. they say Wee will not have this man to rule over us so men now adayes can be contented to have Christ to teach and to preach to them but they cannot abide to have him to be their King to rule or raigne over them in their life and conversation but for this cause was he borne and for this cause did he die therefore if thou wilt ever raigne with him in the kingdome of glory thou must be ruled by him in the kingdome of Grace Secondly he saith his kingdome is not of this world it doth not consist in the pompe and glory of this world for Christs kingdome is of another world in heaven a kingdome above the clouds of glory and happinesse Which must teach us that seeing Christs kingdome is not of this world they that be subjects of Christ must not looke for especially worldly matters or preferments therefore in sicknesse paines troubles and afflictions we must say my kingdome is not of this world but above the clouds it is an heavenly kingdome a kingdome of glory and happinesse my comfort is laid up there when sicknesse and troubles are come upon a man hee must carry up his thoughts and say though I am sicke poore in distresse and disgrace yet it shall not alwayes be so with me for my kingdome is not of this world If the heire of a great King should be in a strange place and hardly used there he would gather up his thoughts and think with himselfe I am but a stranger here and therfore they use me hardly but when I come home againe into mine owne kingdome then it shall be otherwise with me so when wee bee hardly used here we must consider that wee are strangers and therefore they doe hardly use us but when we come at our Fathers house we shall have more comfort than this world can afford us Againe seeing our kingdome is not of this world but a heavenly kingdome the glory whereof farre exceeds all the transitory things of this life therefore wert thou a subject of the best kingdome of the world know it is nothing unlesse thou be a subject of Christs kingdome it is nothing to bee a citizen of the best citie in the world unlesse thou be a citizen of the kingdome of Christ Therefore labour to be a subject in the kingdome of grace to live by faith to be obedient to Gods Commandements to be patient in troubles and then thou shalt be a subject in the kingdome of glory The Queene of the South came from the uttermost parts of the earth to heare the wisdome of Salomon which when shee came and heard she thought it a great preferment to be one of his subjects saith shee Happie are thy men happie are these thy servants which stand continually before thee c. Now if it were a happie thing to be a subject in that kingdome much more is it a happie thing to be a subject in the kingdome of Christ therefore let us labour to bee subjects to Christ in the kingdome of grace that wee may be subjects in the kingdome of glroy The second time that Pilate laboured to free Christ and to set him at libertie was after he had sent him to Herod it is said That he called together the high Priests and the rulers of the people and said unto them yee have brought this man unto me as one that perverteth the people and behold I having examined him before you have found no fault in this man concerning those things whereof ye accuse him no nor yet Herod for I sent you to him and loe nothing worthy of death is done unto him This ye see is the second time that Pilate sought to deliver Christ Which may teach us to be constant in a good course although things doe not succeed
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
new master therefore as every man should looke to his behaviour at other times so especially hee should when he comes to the crosse and in affliction Now the carriage of Christ on the crosse is seene in the seven last words of Christ which he uttered on the crosse The first is Father forgive them for they know not what they doe Here we may see the love of Christ that he prayeth for his enemies and for such kinde of enemies as were his sorest and greatest such as did not take away his garments onely but tooke away his life and that hee prayed at such a time when the blood ranne downe his hands and feete when his shoulders were rent and torne with whipping and his face was swelled with buffeting Now from these first words of Christ on the crosse we may observe these foure things 1. Whom it was he prayed for for his enemies his greatest and sorest enemies such as did not take away his garments onely but his life also 2. What he prayed for that their sinnes might be forgiven them and that they might not answer for them at the day of judgement 3. The time when he prayed at that instant when the action was a doing at that time when he did hang on the crosse when the blood ranne from his hands and feete when his shoulders were rent and torne with whipping when his face was swelled with buffeting 4. The reason why hee prayed that God would forgive them because they knew not what they did First whom it was that he prayed for it was for his enemies not such as did take away his garments onely but such who tooke away his life also in the greatest extremity that might bee Which teacheth us two things First to love our enemies and to pray for them that hate and persecute us such as doe not onely take away our garments but our lives in the greatest extremity that may be so we see 1 Pet. 2. 21. For even hereunto were yee called because Christ also suffered for us leaving us an example that wee should follow his steepes and Col. 3. saith the Apostle forbearing one another and forgiving one another even as Christ forgave you so doe yee this is the first lesson that Christ taught us on the crosse for as Augustine saith Christ made a pulpit of the crosse and the lesson that he taught us was that we should love our enemies But in these daies of sinne and corruption we are so farre from loving our enemies that we can hardly love our friends whom we are bound to love both by the Law of nature and Religion therefore how farre are we from that example of Christ which shewes that every one is bound to love his enemies and pray for them I know a man shall have much adoe to bring his heart to doe this neither am I a Pope to give you a discharge if you doe it not but this I say that if you will take no more upon you than comes easily yee shall never bee true Christians nor truely religious a man must force and dresse himselfe against the haire as they say against his nature we see naturally water will runne downe the hill but to make it runne up wee must force and drive it up by violence so we must force our selves and goe against nature against the haire as it were if wee would come to heaven if a man come into a strange country where he can have nothing but wine to drinke if his stomacke will not beare it the custome is to allay it with a little water so seeing heere is in us a great heate of sinne that wee can hardly love our friends and our enemies wee must therefore labour to allay this heate in us that so we may not onely love our friends but our enemies also and that we may doe this there bee five considerations to helpe us and to further us First the commandement of Christ Math. 5. 44. But I say unto you Love yor enemies blesse them that curse you doe good to them that hate you and pray for them that persecute you I say unto you I that am your Lord I that am your Saviour love your enemies and although you cannot love them for your owne sake yet love them for the Lords sake as Luk. 5. 4. Our Saviour bids Peter cast downe his net into the sea saith Peter wee have travelled all night and caught nothing as if hee should say it is against the haire we are like to doe no good of it it is in the night time yet at thy commandement I will doe it So ought we to obey the command of Christ how unlikely soever the issue be God will reward it wee shall have an happie end and issue Secondly The example of God Matth. 5. 45. Hee maketh the Sunne to shine on the evill and on the good and the raine to fall on the just and on the unjust So because Gods generall goodnesse comes to all sorts men alike to good and to bad our goodnesse must extend it selfe to all sorts of men good and bad if we be the children of God we must be like him Balaam could say when he was sent for to curse the people of God How can I curse them whom God hath blessed So if God bid us blesse them we must not curse them unlesse wee will bee worse than Balaam Againe though they be our enemies yet they may be Gods friends and them which hee loveth as also it is a gift that God doth bestow upon his children to love their enemies Thirdly Because it is the greatest love to love that which is not capable of love It is nothing for a man to love his friends but it is a hard matter to love our enemies The Philosophers could say that which is the hottest fire burnes up that which is not capable to burne as we see in the Kings The fire that burned the sacrifices did licke up water and consumed that which was not capable to burne so that is the greatest love which workes upon an object where there is least matter of love as the love of God to us was Fourthly Because it is the best way to make our enemies love us as wee cannot quench fire with fire but must quench it with water so wee must overcome enemies with kindnesse as the Apostles counsell is Rom. 12. Be not overcome of evill but overcome evill with goodnesse Fifthly Because if it doe not bring a blessing upon them yet it will bring a blessing upon our selves as Matth. 10. our Saviour bids his Disciples when they come to an house they should say Peace be in this house and if it did not rest on the house yet it should returne to them againe so when we pray for our enemies and blesse them if it doe not rest on them it shall returne to us againe Secondly Seeing Christ loved his enemies and prayed
soule for this is the last charge that Christ gave to us to feed and to nourish our soules but if we neglect starve and famish them how shall we be able to looke on him at the day of judgement Now we come to the third speech of Christ on the crosse which was to the Theefe that was crucified with him wherein two things are to bee observed 1. The occasion of the speech 2. The speech it selfe First the occasion of the speech it was concerning the conversion of the Theefe for there were two theeves crucified with him of whom the one blasphemed and rayled on Christ because hee would not save his body nor asswage or mitigate his paines the other applied himselfe to Christ for the saving of his soule and did not care what became of his body so his soule were saved hee did not pray Christ to pull out they spickes out of his hands and feet nor to asswage his paines but his prayer was for the saving of his soule In which two are figured out all men when the come to die some desire to have their body saved and to have paines mitigated to be restored againe to their health and because they be not some of them murmure against God the other sort desire to have their soules saved and care not what become of their bodies so their soules may bee saved they desire not so much to have health and ease but let all goe so they may have their sinnes pardoned and have the salvation of their soules to come into Gods kingdome Now in the occasion of the speech which was the conversion of the theefe we may observe three things 1. The Party that was converted 2. The time when he was converted 3. The fruits and effects of his conversion First the party that was converted it was a Theefe a notorious offender and a bad liver and a naughty man all his life time yet now he is converted unto God and saved therefore let no man despaire of Gods mercies whatsoever thy sinnes be it may be thou hast been a vile liver all thy life time haply thou hast lived a whooremaster a drunkard haply thou hast been a scoffer of Religion a hater of good things a covetous person a coozener of thy neighbours doe not despaire of Gods mercy if thou canst repent and turne to God thou shalt be saved so Paul saith that it is a worthy saying and worthy of all men to be embraced that Christ came into the world to save sinners of whom I am the cheife therefore seeing Christ came into the world to save sinners no man must exclude himselfe from Gods mercy so likewise Ier. 3. 1. saith the Lord If a man put away his wife and shee goe from him and become another mans shall he returne againe unto her shall not that land be greatly polluted but thou hast played the harlot with many lovers yet returne againe to me saith the Lord In like manner 1 Sam. 12. 20. The Prophet speaketh unto the people Feare not yee have done all this wickednesse yet depart not from following the Lord but serve the Lord with all your hearts c. So howsoever men have lived wickedly and done badly yet let them not turne away from serving the Lord but let them be desirous to please him to repent of their sinnes and they shall finde mercy with God when Caine had killed Abel he cryes out My punishment is greater than I can beare upon which words Augustine Thou lyest Caine the Lords mercy is greater than any mans sinnes if he can repent Bernard saith well We know right well O Lord thou dost not reject the Theefe that confessed the sinfull woman that wept unto thee nor the Canaanitish woman that did humble herselfe before thee nor the wicked Adultresse brought unto thee nor the Toller or Tribute gatherer that did follow thee nor the Publicane that repaired unto thee nor the Disciple that denied thee nor Saul that did persecute thee nor thy Tormentors that did nayle thy sacred body to the crosse O Lord all these are fragrant fruits of thy most sweete mercy and by the sent of these sweet ointments we runne unto thee and doe follow thee And from hence wee conclude that no man must wilfully exclude himselfe from Gods mercy Secondly The time when he was converted which is to be considered in three circumstances first it was when others did scoffe and scorne Christ and when the Iewes did mocke raile and revile at him with his fellow theefe then at that time hee was converted This should teach us that we be not carried away with the bad examples that be amongst us that although others set not a flye by Christ nor care for his precious blood which hee hath shed for us but rather despise it yet wee must regard it and set it at a high price and desire to have our parts in him as Gen. 6. the Lord said unto Noah Make thee an Arke when the world attended their pleasures and profits and did what they would hee provided an Arke so doe thou make thee an Arke labour to repent thee of thy sinnes and to turne unto God and to get faith in Christ that thou maist be saved though all the world does otherwise wee see by experience when a flood comes loose things and such as are not rooted and unsetled or light things are carried away with the streame but such as are rooted and setled these remaine the poore theefe was then converted when others did mocke at Christ railing at him and reviling him Secondly when Christ was on the crosse in his greatest humility and abasement not when he was walking on the sea or on the water or working of miracles giving sight to the blind making the dumbe to speake the deafe to heare cleansing of Lepers casting out devils raising the dead not when hee was giving life to others but when others were taking life from him even then the theefe was converted Hereupon Augustine saith well Moses beleeved God but when was it when he spake out of the firy Mount and Abraham was obedient to God to goe out of his countrey and from his kindred into a strange land when God spake from heaven the Patriarches beleeved when he spake in dreames and visions the Disciples and Mary saw the wonderous miracles the Centurion he was converted and beleeved when the veile of the Temple rent when the rockes did flye asunder and when the graves did open but the poore Theefe hee was converted when hee saw none of these wonders but when Christ was in the greatest abasement that might be now if the Theefe was converted to God when Christ was on the crosse in his humility and abasement how shall wee answer to God at the day of judgement that we are not converted to him now he is in his glory As Matth. 12. 41. our Saviour saith That the Ninivites shall rise up in judgement and
till he had done the worke of God which he came for and what was that the worke of mans salvation and redemption Christ if he had pleased he might have dyed at the very instant as soone as hee was on the crosse but hee would not because hee had not done that hee came for which may teach us the time when we should be willing to dye and that is when we have finished and perfected the worke of our salvation and redemption and have made that sure when we have repented of our sinnes and laid fast hold on Christ then we should be willing to die and never till then we see a number of men are contented to creepe out of the world but if they have not first finished their salvation and made that sure to themselves and repented of their sinnes they can have no comfort for it is a fearefull thing for a man to dye in his sinnes as our Saviour threatens the Iewes Ye shall dye in your sinnes O it is a fearefull and lamentable thing when men doe thus dye as wee heard in the forenoone out of Matth. 12. 41. that the men of Nineve shall rise up in judgement to condemne the Iewes because they repented at the preaching of Ionas when as the Iewes did not repent at the preaching of Christ for if we doe not profit by the preaching of the word and by the good meanes amongst us even dead men that have lyen rotting in their graves an hundred yeeres together shall rise up in judgement against us and condemne us therefore it is a fearefull thing for a man to dye in his sinnes old Simeon had a desire to live till he had seene Christ and when he had seene him and embraced him in his armes then he saith Lord now lettest thou thy servant depart in peace for mine eyes have seene thy salvation so wee should have a desire to live till wee had seene Christ and made heaven and happinesse sure to our selves and then when we have seene Christ by the eyes of our faith and embraced him we may bee willing to dye and to say as old Simeon said now Lord let thy servant depart in peace Thirdly The manner of his death which may bee considered two wayes 1. That it was a violent death 2. That he dyed willingly First that it was a violent death hee dyed not an easie death but a very painefull one now there be divers reasons why Christ dyed such a painefull death which I have handled before and therefore will repeat in this place onely the heads thereby to imprint them the better into your mindes First To teach us that it was not an easy matter to redeeme man for Christ must therefore dye not an easie but a violent a painefull death to redeeme us therefore Saint Ierome saith well that a man of all wounds will take heed of such as one as will aske much adoe to heale therefore seeing sin makes such a wound that Christ must dye to heale it and that such a violent and painefull death wee should bee carefull to decline it Secondly To shew the desert of our sinnes for when we come to dye wee deserve to dye the violentest and painefullest death that may bee wee doe not deserve to dye in our beds but on the crosse not amongst our friends but amongst our enemies therfore looke what death soever we dye on the most painefull and most grievous yet we may say as the Theefe said We suffer things worthy of that we have done we deserve all the extremities in death that may be Thirdly Christ dyed such a painefull death to purchase a more easie death for us hee dyed on the crosse that wee might dye in our beds amongst his enemies that we might dye amongst our friends with all extremity and paine that we might have ease and comfort in our deaths therefore looke what ease and comfort we finde in our deaths it is purchased to us by the painefull death of Christ for there was a deadly cup of poison of Gods wrath put into our hands to drinke and Christ hath taken all the malignity and sowrenesse out of it and hath given us the sweet Fourthly To sanctifie all kinds of deaths to his dying members for if any one should have dyed an easie death then we might have thought that hee onely had beene the holy man that died such a death but Christ dyed a painefull death to sanctifie all kinds of deaths to his dying members so that let the death be what it will be if one dye in Gods favour and in the pardon of his sinnes hee is a blessed and happy man as Heb. 11. it is said All these dyed in faith they dyed not all in their beds some were stoned some sawne asunder yet because they dyed all in faith they were all happy men so let us looke to our conscience and to our cause and then let the death be what it will be we are happy men the heathen men could say we would not dye on sea nor suddainely nor of such or such a disease but thou that art a Christian let thy death bee what it will if thou dye in the favour of God penitent for thy sinnes thou art a blessed and an happy man it is reported of the beasts of the wildernesse that they are afraid to drinke of the waters because they have poyson in them till the Vnicorne come and wash his horne in it so men were afraid to drinke of the bitter waters of death till this same true Vnicorne Christ Iesus had washed his blessed body in this same painefull death And these be the chiefe reasons why Christ dyed such a painefull death Secondly he died willingly for he did not only dye but it was also willingly as is shewed by two actions First in that hee bowed downe his head and then gave up the ghost Men when they dye doe first give up the ghost and then they bow downe their heads But Christ quite contrary hee first bowed downe his head even ready to meete with his death and then he gave up the ghost so it was a voluntary death that Christ died Secondly in that he cryed with a loud voyce When men dye they languish by little and little their speech failes them they rattle in the throate and so weakenesse comes upon them by little and little till their breath be quite gone But Christ at his death cryed with a loud voice so that nothing of his strength was abated to shew hee dyed voluntarily and willingly as Iohn 10. 17 18. I lay downe my life that I might take it up againe No man taketh it from me But why did Christ dye a voluntary death That it might be the more gratefull and acceptable to God For actions that be done in obedience to God and voluntarily are gratefull acceptable and more pretious than those we doe nill we will we against our mindes
was the golden Key that did open heaven to all true beleevers our sins did shut up heaven but the death of Christ is as a Key to open heaven therfore blessed be God for the death of Christ because he hath made heaven open to us Act. 7. 56. Steven before his death saw heaven open and Christ standing at his right hand ready to receive him So it is a sweet comfort to a Christian when he comes to die that hee seeth heaven open and Christ standing at Gods right hand ready to receive him If a man should come to a Kings Palace and finde all the doores shut and locked up fast and a friend should come and put into his hands a key that hee might goe from chamber to chamber till hee came to the Kings Presence this would be a great comfort So the death of Christ is as a golden key to open heaven to us that wee may come into the Presence-chamber of God therefore blessed be God for the death of Christ Secondly it was to shew that the Ceremoniall Law was abrogated by the death of Christ The Priests must not offer any more sacrifices for now all the ceremonies had an end and by his death is cancelled the hand-writing that was against us as it is Ephes. 2. 14 15. He is our peace who hath made both one and hath broken downe the middle wall of Partition betweene us Having abolished in his flesh the enmity even the Law of Commandements contained in ordinances for to make in himselfe of twaine one new man so making peace therefore who ever shall bring in againe any of the Leviticall ceremonies either in whole or in part he doth set up the veile that Christ hath taken downe Act. 15. 28. the Apostle saith It seemeth good to the Holy Ghost and us to lay no other burthen upon you than that which is necessary therefore it is a dangerous thing to bring in the Leviticall ceremonies againe Saint Ierome saith well Thou sayest that it is not a dangerous thing to bring in the Leviticall ceremonies but I tell thee and proclaime against thee that that man which shall bring in these ceremonies hee casteth himselfe head-long into the pit of hell The Schoole-men doe distinguish the Ceremonies into three times First as Thomas Aquinas saith there was a time when the ceremonies were profitable and that was before Christ because they were commanded of God Secondly after Christs death they were dead but not deadly till the Gospell was planted And then lastly they were both dead and deadly and therefore it is a dangerous thing to bring in these ceremonies againe in whole or in part Thirdly to shew that by that he had cancelled or torne downe the veile of our sinnes that made a separation betweene God and us that wee could not see the face of God as Esay 59. 2. But your iniquities have made a separation beâ— weene you and your God and your sinnes have hid his face from you that he will not heare Now they are taken downe and he hath hanged up another veile in the roome thereof that though our sinnes have hid Gods face from us yet in the death of Christ they are taken downe he having hanged up another veile in place of the other to looke thorow and behold us the veile of his flesh as Saint Paul saith Hebr. 10. 20. for when God looked on us he looked thorow the veile of Christs flesh or else if he had looked upon us in our selves there is such a deale of sinne and corruption that it would have made God to abhorre us and to that end Christ with the veile of his flesh hath covered all our sinnes as the Prophet David speakes Psal 85. 2. Thou hast forgiven the iniquities of thy people and covered all their sinnes The fourth Reason was to shew that the veile of ignorance was taken away in the Law for the Law was covered with a veile which was the reason why 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
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
it is now therefore in the Revelation it is said He is the Lamb slaine from the beginning because it was effectual and vertuall in Gods account As when a man is arrested and carried to prison for a great summe of money and meets with his friend who askes him whither he is going he tels him he is going to prison who thus pleads with the man that this party was indebted to If ye let him goe I will pay the debt I have not so much money about mee as will pay thee now but at such a time I will pay all that money well he keepes the day and payes the money and all is well So wee be infinitely indebted to God and were going to prison Christ promiseth to God hee will satisfie him at the time appointed he brought him a bag of money that is of his merits then we were discharged God was pacified and pleased Thus yee have heard of those foure opinions that I cannot assent unto now we are to speake of that which in my poore judgement is neerer the truth and carries some probabilitie for it First That Christ descended into hell to subdue the Devill and conquer him in his owne house this is more probable than any of the other and there be learned men that do hold so but I dare not yeeld to it because I have reason to the contrary First because most of all Divines hold that Christs descension into hell is the lowest step and degree of his abasement yet let it be what it will be David rejoyceth at it as a thing of great deliverance that he had escaped the grave Therefore saith he my heart is glad and my glory rejoyceth my flesh also shall rest in hope for thou wilt not leave my soule in grave neither yet wilt thou let thine Holy One see corruption And Augustine saith that by this poverty of our Lord Iesus Christ wee are enriched But if Christ descended into hell to triumph over the Devill in his owne house then it is not the lowest step of his humiliation and abasement but it will appeare that he had the first beginning of his Kingdome and first step of his exaltation in hell therefore in my judgement this cannot be the true sense of it Secondly all the Scriptures shew that his soule went not into hell but into heaven as Luke 23. Christ saith to the theefe on the crosse This day thou shalt be with me in Paradise so the soule of Christ went to Paradise not into hell and in the same chapter when Christ gave up the ghost he commended his soule into the hands of God so Christs soule was not in hell but was laid downe in the hands of God and his body remained here till he was taken up and Augustine saith if we thinke that the soule of the Theefe went to heaven then it were our sin to thinke that Christs soule did not as well as his Some shifts this and say his soule went to heaven first and presently after he was buried he descended into hell and some againe say his soule went to hell first and after it went to heaven but this is against that Scripture Luke 16. it is the speech betweene Abraham and Dives that there is a great space beeweene us that they which are here cannot come there and they which are there cannot come here there is no entercourse betweene them And Bellarmine saith he was in heaven and in hell all at one time but he that is in heaven cannot be in hell and hee that is in hell cannot bee in heaven because it is proper onely to the Godhead to be in all places at one time Thirdly Origen saith hee triumphed on the crosse and in this world over all his spirituall enemies and if hee did it in this world and upon the crosse then hee need not descend into hell to triumph over the divell and to subdue him In the Colossians the Apostle shewes how Christ did triumph on the crosse over principallities and powers there hee vanquished and overcame them and there hee trod downe all his spirituall enemies But here may an Objection arise how could he overcome them seeing he was overcome himselfe of death I answer hee overcame them in his soule by his holy graces he carryed away a glorious triumph though they seized upon his body so it is said of meaner men than Christ Rom. 8. 36. All the day long we are killed and are accounted as sheepe for the slaughter and yet for all this they were more than conquerours by the holy graces they had by their faith patience and care so they carried away the glorious triumph Now if men did triumph on the crosse much more Christ which must teach us that seeing Christ did triumph on the crosse every Christian should doe so when he is under the crosse then he should triumph over his spirituall enemies by his faith and holy graces so to carry away a glorious victory So Matth. 5. 29. our Saviour saith If thine eye offend thee plucke it out and if thine hand offend thee cut it off for it is profitable for thee that one of thy members should perish and not that thy whole body should bee cast into hell It is an easie matter to the world when they be in health and in peace to tread downe all the spirituall enemies but a difficult taske when they bee in sicknesse and in paines yet a Christian we see if hee will follow the example of his Lord and master Iesus Christ must triumph on the crosse Fourthly Saint Luke saith Act. 1. 1. I have made the former treatise O Theophilus of all that Iesus began both to doe and teach untill the day that hee was taken up now if Saint Luke did write of all that Christ did till the time hee was taken up then he would have wrote of this it being an act of Christ to descend downe into hell but Saint Luke hath not recorded it he hath not written of this and therefore Christ did not descend into hell to subdue the divell there Augustine saith well whatsoever our Saviour Christ would have us to beleeve he hath commanded his Disciples to record it but they have recorded no such thing therefore it is not to be beleeved Fifthly there be many Divines say that all the devils be in this world till the last day and then they bee not in hell Now I dare not say that all of them be in this world but I thinke the greatest part bee here for Ephes. 6. the devill is said to be in high places that is in the aire and Iob 1. the Lord asketh the devill from whence he came whose reply is from compassing the earth so the devill is in the earth and Matth. 8. our Saviour Christ cast out a devill out of a man and hee asked him what his name was and hee said Legion because there was alegion of devils is that a great number
the rest in like manner Matth. 17. Christ did take but thâ—â— of his Disciples with him when hee was transfigured in the Mount which must teach us that every one must bee contented with his assignement This is the reason why hee raiseth some to comfort and leaves some in heavinesse some are rich and others are poore some in sicknesse and others in health because there is a speciall dispensation When Christ had told Peter what death hee should die and that he should be crucified Peter out of a nice curiositie asketh straight What shall this man doe Christ checks him and saith If I will that he tarry till I come what is that to thee follow thou me looke thou to thine owne calling to thine owne dutie follow thou me So when wee see such speciall dispensations that some bee rich and some poore some bee in health and some in sicknesse some in ease and some in paines some in comfort and some in heavinesse some in prosperitie and some in adversitie and yet as holy and as good men as we yea it may be better and holier than thou which art in prosperitie when wee see this I say let every one labour to bee contented with his owne estate and looke to his owne calling and dutie let him follow Christ because there be divers dispensations for thou mayest bee in comfort and thy brother in heavinesse thou mayest bee rich and thy brother poore and yet as holy and as good as thou nay it may be better therefore be thou contented with thy owne lot Thirdly The time when they did rise after Christs resurrection before Christ did rise though the Rockes did cleave and the Graves open yet there was not a man that did stirre or come out of the Graves but when Christ was risen then well was hee that could get up with him which must teach us that seeing Christ is risen wee must rise I doe not meane that wee can rise out of the Graves for that wee must not looke to doe till the last dâ—y but we must looke to rise out of sinne spiritually to newnesse and holinesse of life therefore if Christ be risen rise thou in thy affection It is Pauls exhortation Colos. 3. 1. If Christ be risen seeke the things that bee above where Christ is you that be Christians and hope to bee partakers of Christ doe you rise in your affections do not lie still in your sins but rise to newnesse and holinesse of life We see in experience that if the Master be up it is a shame for the Servant to lye still so seeing Christ our Master is risen let us rise with him to newnesse and holinesse of life and therefore let us not lie still in the grave of our sinnes for if wee doe not rise here in this life with Christ we shall not rise with comfort at the day of judgement I did shew you in the morning that when the Divell is cast out of a man if he be not wise to hold his advantage and to shut him out he will make a returne againe and he will consult himselfe and say I have an old friend in such a place I will returne againe to him and then he will come with seven Divels worse than himselfe so that the end of that man is worse than the beginning therefore as Christ rose out of the grave doe thou rise out of thy sinnes We see in experience if a Toyle be set to catch Deere Men drive them upon it and set Dogges to hunt them in If the Deere runne full upon the Toyle Men will say nothing but if they runne aside then they will make an outcrie against them Even so the Divell deales with a man hee pitches his Toyles in many places and then labours to drive a man into them and as it were sets dogges subtill temptations and allurements to drive him in if the man runne headlong in his snares hee sayes nothing all is whist and quiet but if he runne aside and decline the way he would have him goe in then he cries out and makes a filthy stirre and will not be quiet till he either gets him in againe or quite and cleane loses him therefore if men be wise let them rise out of their sinnes whilest they live heere and then they shall be partakers with Christ in glory hereafter but if we doe not rise with him in this world in holinesse and newnesse of life wee shall not rise with him in the world to come in glory and happinesse for evermore Fourthly What they did when they were risen they went into the holy citie and did appeare to many Matth. 4. Ierusalem is called the holy citie because there was the meanes of holinesse and what did they there they did appeare to many The Greeke word is that they did shew themselves as witnesses of Christs resurrection of the power and of the grace of it some thinke if God would send some from the dead to testifie of the glory that the godly shall enjoy and of the paines that the wicked shall have men would repent of their sinnes and would beleeve but the truth is that if men that be dead should rise they would tell us no other things than the Scripture doth The Saints that did rise did witnesse of the power of Christs rising and of the grace of Christ So if all the holy people should bee brought out of their graves this it is that they would witnesse how blessedly men shall rise to glory as Matth. 17. when Christ was transfigured on the Mount there appeared Moses and Elias unto him and it is said they talked with him but whereof that S. Luke telleth us they talked of Christs death and the power of it here wee see the Saints when they did rise testified of the power of Christs Resurrection and of the grace of Christ and these holy people when Christ was transfigured on the Mount spake of Christ of his departure of his death and the fruites and benefits thereof which should teach us what the conference of Christians should be when they meete to talke of Christ of the grace of the Gospell of the great benefits wee have by him and of the happinesse in the life to come Fifthly what became of them this is a great question but as I thinke cannot be better answered than by answering one question by another What became of Moses bodie and of the bodies of the Angels that came to Abrahams Tent and did eate and drinke It is an opinion amongst some Divines that their bodies dissolved to the same matter they were made of when they had done the work of God they came for they laid aside their bodies so why might not these men when they rose againe and appeared having done the worke of God they came for have their bodies dissolved to dust their soules returning to the place they came from othersome hold that these Saints ascended into heaven
poore woman and yet shee did informe them of one of the greatest mysteries of Salvation the Resurrection of Christ which may teach us how meane soever the person be not to despise to learne any good of them so we see Exod. 18. that Moses was contented to take the counsell of Iethro his father in law one that was infinitely short of the gifts and graces of Moses so also Acts 18. Apollos was instructed by Aquila and Priscilla poore Tent-makers therefore it must bee the wisedome and humilitie of a Christian to take good by the meanest persons that may be Secondly whom shee must tell his brethren this is a strange thing that Christ calls them his brethren he might have said Goe and tell my Disciples my revolters backsliders and such as have denied and forsaken mee yet wee see the goodnesse and kindenesse of Christ that hee puts a speciall tearme of dignity upon them Go and tell my brethren partakers of the same glory and immortality with mee whereas hee might have said One of them did betray me and another denied mee and all of them did shamefully forsake me yet he is contented to swallow up all because though they had sinned yet they sinned of weakenesse they had repented for it and wept bitterly therefore Christ sends such sweete termes and cals them brethren Which may teach us that although wee fall into great sinnes if we fall of weakenesse and if we have repented for it hee will take us for his brethren we see in experience that although a man turnes his backe upon the Sunne and is going from it yet the Sunne followes him with his heate light and with his beames so when we turne our backes on God and are going away from him yet he followes us with his beames of goodnesse kindenesse and with his love though we forsake him yet he doth not forsake us Thirdly what the message was that shee should tell his brethren That I ascend to my Father and your Father to my God and your God From hence ariseth a twofold comfort First Goe and tell my brethren that I ascend what is this such a comfort that Christ ascends that he goes away and leaves them yea it is a comfort and a great comfort too as appeares First because hee is ascended to Heaven as a pledge and pawne to take possession and to prepare our place till we come there As Augustine saith the Head going before all his Members shall follow Christ ascended as a pledge and pawne to hold possession for us So Iohn 14. 2. 3. I go to to prepare a place for you and if I goe to prepare a place for you I will come againe and take you up to my selfe that where I am there you may be also So it is a comfort to a Christian to know that Christ as ascended Secondly it is a comfort to know that Christ is ascended for our good to befriend us in the Court of Heaven to procure the graces of his Spirit to reconcile us unto God and to make Intercession for us therefore howsoever some men may thinke it to bee a great comfort to have Christ on the Earth amongst us yet it is a farre greater comfort that Christ is ascended into Heaven to procure the graces of his Spirit to reconcile us unto God as our Saviour saith Iohn 16. 7. It is expedient for you that I go away to reconcile you to God to procure the graces of his Spirit to make intercession for you Therefore it is a comfort unto us that Christ is ascended to Heaven The second comfort is that Christ saith Hee ascended to my Father and to your Father to my God and your God For when wee know the Father of Christ is become our Father and the God of Christ is become our God by the meanes of him wee cannot chuse but hee comforted There was a time when God was our enemy by reason of our sinnes but now Christ saith I ascend to my Father and to your Father to my God and your God therefore this is a great comfort that wee have such a Father as is able to blesse us and to doe us good for seeing he is become our Father He will make a supply of all our wants as shall bee needfull for us A Christian may say Lord Iesus doe thou ascend into Heaven to hold a place for mee against I come to procure the graces of thy Spirit to reconcile mee unto God to make intercession for mee and then I shall bee happie And thus wee see it is for the good of Christians that Christ is ascended SERMON XXXIII LVKE 24. 13. And behold two of them went that same day to a Village called Emmaus which was from Ierusalem about threescore furlongs TWelve severall times Christ did manifest himselfe after his resurrection five whereof were in one day The first was to Marie Magdalen The second To the women comming from the grave Of these two wee have spoken and are come to the third to these two Disciples going to Emmaus In which manifestation there are diverse things to be considered First what disposition Christ did finde them in laid downe in two circumstances First That they went to a Towne called Emmaus that was about threescore furlongs off Ierusalem They did not attend the grave and seeke for Christ as Marie did but they were going away from him and from Ierusalem as men cleane out of heart Here we are to consider the kindnesse and goodnesse of Christ that he did not onely manifest himselfe to them that sought him and did attend the grave but to them also that did go away from him so wee see the disciples were in another condition they heard a brute of Christs rising yet they were not wise to nourish this same sparke but they were as men out of hope and yet Christ goes after them and leaves them not till hee had brought them home to the companie of beleevers So here is the goodnesse and kindnesse of Christ not onely to manifest himselfe to those that seeke him and attend upon good meanes but also to those that goe away and have not a thought of him so we see Iohn 7. the woman of Samaria that came to draw water shee had not a thought of Christ and yet he did manifest himselfe unto her and Luke 2. 8. the Sheepheards were tending their flockes by night they had not a thought of Christs comming but the Angels came unto them and told them that Christ was borne when they looked not for it so also Matth. 8. when Matthew was about his bagges and his money matters he had not a thought of Christ yet then he called him Here wee may see it is Gods mercie to prevent us with his love when wee have not a thought of him but are busie about our profits and pleasures then he seekes us and brings us home unto himselfe even when we are going from him as
could not redeeme him nor all the Patriarches and holy Men but it must be the blood of the Sonne of God and all his blood and in so great extremity as we have heard From the consideration of this we have the more cause to be thankefull unto him as Ioh. 13. Peter wonders at the humility of Christ that he would stoope so low to wash his Disciples feete or hee that was the Lord of all higher than the Heavens should stoope so low to wash my feete so wee may much more wonder and admire at this love of Christ that he would dye for us and dye such a cursed death O Lord wilt thou interpose thy soule for mine and thy body for my body and dye for mee that I might live still and therefore wee have no cause to bee offended at the crosse of Christ but we have cause to be the more thankfull to God for it and to say as Saint Iohn saith Hee hath loved us and hath washed away our sinnes in his blood as it is Esay 53. All we like sheepe have gone astray we have turned every one to his owne waies and the Lord hath laid upon him the iniquite of us all Ambrose confesseth that he was more beholding to God for the worke of Redemption for redeeming him with his blood when he was lost by sinne than for creating him by his Power Therefore this may take away the scandall of the crosse because it was of necessitie that he must suffer Now that which tooke away the scandall of Christs crosse may take away the scandall of our crosse for many times a Christian man is at a stand and at a maze in himselfe and saith as the Disciples said We trusted it should have beene hee that should have delivered Israel so I trusted and hoped once that I should have beene saved but there bee so many crosses and so many troubles come upon me that I doubt I make a doubt of it whether I shall be saved or no. And that it is needfull wee should suffer as Christ did these reasons plainely shew First it is of Necessity that we should suffer because we should be conformable to him for as the head suffered so must the members as Christ speaketh Matth. 16. If any man will follow me saith he let him deny himselfe and take up his crosse and follow me so Col. 1. 24. Now rejoyce I in my sufferings for you and fill up that which is behinde of the affliction of Christ in my flesh as Christ suffered in the flesh in himselfe so Paul suffered in his members and therefore it is of necessity that we should suffer Secondly because there be a number of sinnes that be so sunke and soken into the flesh that they cannot be purged out but by the crosse so David saith Psal 119. 67. Before I was afflicted I went astray but now have I kept thy word so Esai 27. 9. By this therefore shall the iniquity of Iaakob be purged and this is all the fruite the taking away his sinnes hence there be a number you see of sinnes that are so sunke and soken into the flesh that they cannot bee purged out but by the crosse as if gold bee rust and canker-fretted it cannot bee helpt but it must be cast into the fire so there be some sinnes that cannot be purged out but it must be by the fire of affliction Thirdly it was of Necessity that we should suffer To prevent sinne in us so wee see Gen. 20. the Lord came in a dreame to Abimelech and told him that hee did keepe him that hee should not sinne against God and how did God keepe him by laying his judgements upon him so 2 Cor. 12. when Paul was carried into the third heavens and saw things that could not bee uttered lest he should bee lifted up above measure the Lord sent the prick of the flesh and the messenger of Sathan to buffet him to keepe downe this naturall pride so wee see there is a necessity of the crosse and therefore have no cause to bee offended at it The second thing that Christ doth informe them of is the good utility end and issue that the crosse hath that it is so farre from taking away any thing as that it doth open away to the kingome of heaven as Phil. 2. 8 9. Paul shewes he humbled himselâ—e and â—â—â—me obedient to the death even to the death of the crosse wherefore God hath also â—â—ghly exalted him and given him a Name above all other Names here is another consideration to take away the scandall of the crosse because it was by it that Christ entred into his glory so if we will goe to glory we must goe the same way there is no other there is no neerer way to heaven but by the crosse as it is Act. 14. Through many troubles and afflictions we must enter into the Kingdome of Heaven so Matth. 20. when the woman came with her two children she makes this request to Christ that the one may sit at his right hand and the other at his left Christ answeres by way of question Can ye drinke of the cup that I must drinke of and be baptized with the baptisme that I must be baptized with for before ye drinke of the cup of glory ye must drinke of the cup of affliction therefore no man ought to be discouraged at afflictions or crosses seeing it is the way whereby we enter into glory 2 King 2. 11. when Elias was taken into heaven he was not carried in a golden chariot as the Papists say that Henoch was but it was a chariot of fire and horses of fire and yet hee was not afraid of them because they were the horses and the chariot that should carry him to heaven so when wee see the firy horses of afflictions and of death to come we should not be afraid of them because they be the horses and chariots that carry us into glory therefore this is that which should make us goe cheerefully thorough all troubles and afflictions this is that which made Paul say that he counted all things but dung and drosse that he might win Christ and that he might come to glory so whatsoever it cost a man though it cost him his life and his blood yet all is well bestowed so he may win Christ and come to glory Now to this information he doth annex a Confirmation and proves it by the Scriptures and so begins at Moses and the Prophets and doth interpret all the things that are spoken of him Now herein we may observe many things first hee doth labour to sound the faith of the Disciples on the Scriptures hee might have discovered himselfe at the first and said I am hee or might have shewed them his hands or his sides as he did afterwards in this chapter but hee goes on and leades them through the Scripture and doth interpret unto them all the places that were spoken of
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
function this same binding and loosing is a Metaphor or borrowed speech taken from a man that is fast bound in fetters and chaines so as he is not able to stirre till he bee unloosed so every man by nature is bound in fetters and chaines with his sins and cannot be loosed till God sends true Preachers to loose them as we may see when Lazarus was in the Grave though hee had life in him yet he was not able to come forth being bound with his Napkins and cloths till hee was unbound so when the Philistines had taken Sampson they bound him and laid fetters and chaines upon him In like manner the Divell doth lay spirituall fetters and chaines upon us so as we are not able to stir in the life of holinesse till the Lord send Preachers to us to unloose us Therefore as a man that is in fetters and chains when the Iaylor comes to knocke off his chaines and fetters though he be never so much pinched and pained yet he will hold still and take it in good part because he shall bee freed and set at liberty so when the Preachers come to breake off our gives and chaines though it bee more painefull than before yet we must take it in good part because we shall be set at liberty by it Now two waies a Minister may forgive sinnes First By pronouncing forgivenesse of sinnes to such as doe repent and beleeve as the Priests in the old Law did pronounce those that were made cleane to bee cleane so a Minister when hee sees a man throughly washed and purified by the teares of true repentance may without feare absolve that man from all his sinnes and iniquities But how can this be may some man say seeing it is God onely that doth forgive sinne I answer There bee two Courts there is the Court of Heaven and there is the Court of this World In the Court of Heaven none but God can forgive but in the Court of this World a Minister may forgive upon the true confession that a man may make and the hearty repentance he may see in him he neede not feare to pronounce unto him the forgivenesse of his sinnes Secondly By way of authoritie not as the Papists do but when in distres of conscience hee sees cause to charge the party to beleeve the remission of sinnes as having just title to Heaven manifested in his good life and holy conversation amongst men though at that time God suffer him for triall to want the sense and feeling of his faith in Iesus Christ SERMON XXXVI IOHN 20. 24 25. But Thomas one of the twelve called Didymus was not with them when Jesus came The other Disciples therefore said unto him Wee have seene the Lord. But hee said unto them Except I shall 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 not beleeve FIve severall times Christ did appeare the same day that hee did rise from the Dead and this is the sixth time of his appearing and it was eight dayes after when Thomas was present for when Christ did appeare to his Disciples Thomas was away therefore when the Disciples saw Thomas they told him They had seene the Lord Thomas answers them Except I see in his hands the print of the nailes and put my hands into his side I will not beleeve Therefore Christ in compassion comes eight daies after and suffers him to put his hands into his side and bade him that he should not be faithlesse but faithfull Now in this appearance there bee foure things to bee considered 1. The Occasion of Christs appearing 2. The Time of it 3. The Manner of it 4. The Effects and fruits of it The Occasion was To heale the infidelitie of all his Disciples for hee had now but one that did remaine in infidelitie therefore hee comes to cure that one Here we see the tender care of Christ that having but one Disciple that did remaine in unbeleefe yet could not be at rest till hee had cured that one so we see the care of Christ doth not onely extend in generall to al his Disciples but also in particular to everie one which is a sweete comfort to a Christian that the care of Christ is not onely in generall for the good of the Church but in particular for every one so that if there bee but one weake and fraile member Christ hath a care of that one It is said Iohn 10. 3. that The good shepheard calleth his owne sheepe by name Hee doth not onely know the grosse summe and keepe the whole tale of them but he knowes every particular one If there be but one man or woman that doth belong to him Christ hath a care of him as wee see in that parable Luke 15. Of a man that had an hundred sheepe whereof when one of them goes astray hee leaves the ninetie and nine and goes and seekes for that one sheepe If there bee but one weake and fraile member Christ will have a care of that one for he himselfe saith Iohn 9. 18. Of them that thou hast given me I have not lost one so that if wee can once bring our selves to be members of Christ he will regard and have a care of us This is an excellent comfort to Gods people for as Numb 12. 15. When Miriam was shut out of the Host for her sinne the Lord would not let the Arke remove till she was recovered and brought in againe so if there be but one gone astray God will never rest till he have it home againe Therefore as Saint Paul saith boldly where hee doth apply Christ unto himselfe particularly Galath 2. 20. Neverthelesse I live yet not I but Christ liveth in mee and the life I now live in the flesh I live by the faith of the Sonne of God who hath loved me and given himselfe for me for when Christ was on the crosse he did not onely eye the generall good of the Church but in particular England Essex Clavering and so of every particular man and woman which may comfort us howsoever wee may erre and goe astray yet if wee belong to Christ there will bee a time when Christ will have a care of us and bring us backe againe to God for there was but one Disciple that did remaine in infidelitie and Christ had a care of that But let us enquire what were the causes that Thomas remained in unbeleefe there be two causes expressed in the Text. First Because hee was away when Christ came hee remaines in his unbeleefe here wee see what a losse it is to bee absent from holy meetings for thoughg it be but once for Thomas was but once away yet he lost the sight of Christ if he had beene present with the rest of the Disciples then it is like as they did beleeve hee would have beleeved for they were
cleansing of the Lepers but in Christs bleeding and dying on the crosse so the comfort of a Christian is from the wounds of Christ. The fourth generall point is The effect and fruit of his appearing Thomas conversion for he presently saith with great affection my Lord and my God as if he should say what a pitifull estate was I in I might have perished in mine infidelity and unbeleefe if thou hadst not condescended to my weakenesse therefore seeing thou hast shewed so great mercy Thou art my God and my Lord so a Christian may say when he feeles the goodnesse and the mercy of Christ unto him in the pardon of his sinnes O Lord I thanke thee I might have perished in mine ignorance and blindnesse I was going the broad way to hell and it hath pleased thee to give me faith in thy promises repentance for my sinnes care to walke before thee in newnesse of life thou art therefore my God and my Lord I am glad and I rejoyce in it SERMON XXXVII ACTS 1. 9 10 11. And when hee had spoken these things while they beheld hee was taken up and a cloud received him out of their sight And while they looked stedfastly toward heaven as hee went up behold two men stood by them in white apparell Which also said Yee men of Galilee why stand yee gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seene him goe into heaven WEe heard the last day that though wee have not kept our Easter with Christ and his Disciples the first day that he rose yet that we should labour to keepe it with Thomas the eighth day that is if we cannot bee of the first ranke of those that have repented and beleeved yet to labour to be of the second ranke if not of the second then yet of the third yea labour to be of the last sort rather than none at all and though wee cannot see Christ in his rising the first day with the Disciples nor yet with Thomas the eighth day yet let us cleare our eyes and see Iesus Christ triumphantly ascending into heaven Now having spoken of the Resurrection of Christ wee come to speake of his Ascension wherein we are to observe these particulars 1. Why it was needfull Christ should Ascend 2. The time when he did Ascend 3. The place from whence he did Ascend 4. The manner of his Ascension 5. The fruits and benefits of his Ascension First Why it was needfull that Christ should Ascend Howsoever wee may thinke it had beene better for Christ to converse with us here yet Christ tels us that it is for our good and benefit that he doth ascend Iohn 16. 7. It is expedient for you that I goe away for if I goe not away the Comforter will not come unto you For as the Sunne doth us more good being in the Skie than if it were amongst us because then every Hill and House and every Barne would keepe the light from us so if Christ were personally heere amongst us then hee would be confined to one Countrey Towne House or to one Man and when he were present in one place he would be absent in another Therefore as the Sunne being in the Skie doth send out his light heate and beames to all So Christ being in Heaven doth infuse his graces unto all his people every where Now this argument of utility may make us quietly rest on God for as a mother when she is going from her childe uses to still and quiet it by saying hold thy peace I will fetch thee a good thing so Christ did still his Disciples when they were in heavinesse It is for your good that I goe away to convey the rich graces of my Spirit to you There be five reasons why Christ ascended First To prepare a place for us for wee cannot alwaies live here in this World a time will come when wee must away and therefore Christ is gone to prepare a place for us that when Earth excludes us Heaven may receive us when we part with men wee may goe to God and when wee leave these Earthly houses wee may have in Heaven a Mansion house As Christ saith Iohn 14. 4. I goe to prepare a place for you If I goe not away the Comforter will not come But if I goe I will come againe and receive you to my selfe that where I am there may ye be also For as I said Christ is gone to prepare a place for us and to hold possession for us till wee bee ready to enter and take possession our selves As Genes 45. it is said That Ioseph was sent into Egypt to prepare a place for his old father and for his bretheren and to take up the best of the land So the true Ioseph Christ is gone into Heaven to prepare a place for us even the best Heaven it selfe and to take possesion till we come and enter our selves 1 Pet. 1. 4. To an inheritance immortall and undefiled and that fadeth not reserved in Heaven for us This inheritance is kept in the hands of our Lord Iesus till wee bee ready for it who will faithfully deliver it to us Even as a Guardian doth not take up land for himselfe but for the Heire who when the time doth come doth willingly resigne it againe to him So Christ is ascended into Heaven to take possession of it for us and when the time comes hee will faithfully deliver it to us Ephes 2. 6. It is said God hath raised us up together and made us sit together in heavenly places in Iesus Christ Here Augustine saith we sit not in our selves nor in our owne persons but Christ sits in our right till wee bee ready for it This is a sweet comfort to a Christian in all extremitie that Heaven is our inheritance and Christ sits there in our right till wee bee ready for it well may death take away our lives bad neighbors our good name theeves our goods but they cannot take Heaven from us Therefore a poore christian may say though I am not a great man in this world though I have no great Revenewes Lands or Livings yet I thanke God Heaven is mine Inheritance Christ doth keepe possession of it till I am ready And when he lookes up to Heaven he may say There is my Countrey there is my house Christ holds possession of it and one day hee will faithfully deliver it to me If a stranger should goe into a farre countrey if he should see a number of little Cabbins or Cottages and but one brave Building and asking whose house it is a poore man should answere and say It is mine house a good friend did purchase it with a great deale of gold and silver for mee and one day I shall have it would not this man thinke that his estate were good though hee dwelt now in a Cottage a
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
a holy life then as Christ did rise and afterwards ascend so shalt thou but if thou dost not Christ shall ascend and leave thee heere nay well it were if thou mightest remaine in this life but Christ shall ascend to heaven and thou shalt goe to hell and therefore let every one labour to rise out of his sinnes here in this life that he may ascend with Christ into heaven There be a number of people in the world thinke to ascend to heaven and goe to God but if they doe not rise out of their sinnes but continue in them still they are like to perish in them Heb. 11. 5. It is said By faith Enoch was translated that hee might not see death and was not found because God had translated him for before his translation he was reported of that he pleased God so labour thou to please God in a good course and walke with him so farre foorth as frailty will permit and then when thou parts from this world thou shalt be sure to goe to God The second circumstance is that it was forty daies after he rose as it is Act. 1. 3. Christ had right to heaven so soone as hee rose but for the good of his Church and of his Disciples he was content to tarry from it for a time which must teach us to bee content to tarry from heaven for a time for the good of them amongst whom wee live so wee see Paul did as it is Phil. 3. Neverthelesse to abide in the flesh is more needfull for you and having this confidence I know that I shal abide and continue with you all for your furtherance and joy of saith so 2 King 20. 2. it is said of Hezekiah Then â—e turned his face to the wall and prayed Why did Hezekiah weepe and pray to the Lord that he might live I answer not that he was affraid of death but hee desired to live for the good of the Church because Religion and the worship of God was in danger which he desired to establish as Martin a bishop in France when he came to dye for the good of the Church desired to turne into the world againe Now these examples may serve to make us contented to tarry out of heaven for a time for the good of others if Christ tarried forty daies for the good of the Church much more should wee bee contented to leave places of honour and of preferment for the good of the Church for there bee too many men that will not step one foot from their preferment for the good of their brethren as Nehem. 5. hee laies it as a great fault on the rich men that they would not ease their poore brethren and there is a curse denounced against such Iudg. 5. 23. Curse yee Meroz saith the Angell of the Lord curse the inhabitants thereof because they came not out to helpe the Lord against the mighty unto which many are now liable who will hazard nothing for the love of Christ The third circumstance is that before Christ ascended hee gave a change and a commandement to his Disciples as we may read Act. 1. 2. Vntill the day in which hee was taken up after that hee through the holy Ghost had given commandement unto the Apostles whom hee had chosen And what was the charge he gave them It was concerning the kingdome of God religion and the worship of God which may teach us before wee ascend and death take us away we must give charge to our children to our servants and to those which doe concerne us touching Religion and the worship of God that they bee faithfull in the covenant of God when we be dead and gone and then we may comfortably ascend to heaven so we see David did 1 Chron. 28. 9. when he came to dye he gave a charge and a commandement to his sonne Solomon saith he And thou Solomon my sonne know thou the God of thy Fathers and serve him with a perfect heart and with a willing minde for the Lord searcheth all hearts and understandeth all the imaginations of the thoughts If thou seeke him he will be found of thee but if thou forsake him he will cost thee off for ever so likewise Moses did Numb 27. 18. And the Lord said unto Moses Take thee Ioshua the sonne of Nun a man in whom is the Spirit and put thy hand upon him and set him before Eleazer the Priest and before all the congregation and give him a charge in their sight so every governour and every master and father should give charge and commandement concerning Religion and the worship of God to those which doe concerne them that they may bee faithfull in the covenant and hold out Religion when they be dead and gone and then they may comfortably ascend as Christ did Thirdly The place from whence he ascended now in every motion there is the place from whence they goe and the place whither they goe the place a quo from whence Christ ascended was Bethanie as Saint Luk. 24. 50 The mount of Olives as it is Act. 1. which was the place whence a little before he went to his Passion it was the place where he sweat water and blood and where hee was apprehended yet heere it is said to bee the place from which hee ascended to heaven which may teach us that iâ— wee be faithfull and walke carefully and conscionably before God the places that he places of trouble and of torment to us he will make them Mount Olives places of comfort and therefore doest thou lye on thy sicke bed art thou troubled with paine and sicknesse and hast beene many yeeres together bee faith fall and God can make thy sicke bed Bethania to thee a place to ascend to heaven from and so likewise art thou in prison or in any other base place bee faithfull and of good comfort the Lord can make it like the Mount Olives a place to ascend to heaven from doest thou dwell in a poore cottage and a smoaky house be of good comfort God can make this a meanes to ascend to heaven by and goe to God Secondly the place ad quem whither he ascended and that is into heaven so the Angels say Act. 1. 11. Yee men of Galilee why stand yee gazing into heaven this same Iesus which is taken from you into heaven shall so come as yee have seene him goe to heaven so againe Peter saith of him Act. 3. 21. Whom the heavens must containe untill the time that all things be restored and Paul Heb. 9. 24. Hee is gone to appeare in the presence of God for us so it is cleare by all these Scriptures that Christ is gone to heaven Now if he be gone to heaven then it is in vaine to seeke him heere in this world The Papists say that the bread in the Sacrament after the words of consecration are turned into the body of Christ nay into the very flesh as hee was borne of the
virgin Mary now then if we aske the Papists where is Christ they will bee ready to say in such a Church and such a Church or he is betweene such a Priests fingers but aske the faith of a Christian professor where hee is and that will tell you that hee is ascended into heaven and therefore to avoid this Doctrine of the Papists in all likelihood it is that our Saviour saith Matth. 24. 23. If any man shall say unto you here is Christ or there is Christ beleeve him not doe not goe after them for Christ is ascended into heaven whither seeing Christ is ascended let us gather after him and although our bodies cannot yet ascend yet let our hearts and mindes and as the Disciples did follow him with their eies till a cloud came and tooke him up out of their sight so let us follow him with our hearts and mindes till we be in his sight Fourthly The manner of this ascension Luk. 24. 50. He lifted up his hands upon them and blessed them this was the last farewell he did not leave unto his Disciples houses and lands castles and mannors but he left them his blessing as the best portion which must teach us when we are to depart this world though wee cannot leave lands and livings to our children yet let us leave Gods blessings behinde us the knowledge of God the hatred of sinne the love of vertue conscience to walke with God as Gen. 28. 3. when Rebeccah sent her son Iaakob for a wife though his father was rich yet he was to the eye of the world but meanly provided having for his journey onely a staffe in one hand and a bottle of oyle in the other but together with them he had his fathers blessings and Gods blessing laid up in it and with these his mother thought him better furnished than his rich brother Esau with all his wealth so let a poore man leave Gods blessings to his childn and then he shal have the best portion that can befall him Now by the vertue of this blessing the Apostles passed through many troubles and were fenced with it against all the hard dealings of this ungratefull world for they cared not who cursed them so God blessed them nor who hated them so God loved them so if we get Gods blessing if that be upon us then we are â—enced against all the hard dealings of the world I but some man mâ—â— sâ—y how shall I be partaker of this blessing of Christ O that I had lived at that time and had beene amongst the Disciples To this I answer David tels us who be the persons and how wee may have this blessing Psal 24. 4. Even hee that hath innocent hands and a pure heart which hath not lift up his soule to vanity nor sworne deceitfully be shall receive a blessing from God so then labour to be an innocent man and to have a pure heart doe not drinke in the sinnes of the age thou livest in and thou shalt bee the man that shall be blessed and though thou be not blessed in the sight of others in this world yet thou shalt be pronounced blessed at the day of Iudgement even that mouth that shall curse the wicked and drive them to hell shall blesse thee and say Come yee blessed of my Father receive the kingdome prepared for you Secondly it is said While hee blessed them hee was parted from them and carried up to heaven that is he went by little and little not sodainely as he went from the two Disciples that went to Emmaus but here he went leasurely by little and by little till he was taken up till a cloud came and tooke him up out of their sight after which manner hee shall come againe And so say the Angels Act. 1. and therefore so often as we looke upon the clouds wee may thinke that the same chariots shall bring Christ againe howsoever they doe now bring us snow and raine and haile and wind yet they shall bee the chariots to bring Christ to Iudgment at the last day But the inlargement hereof we deferre till the next time SERMON XXXVIII LVKE 24. 50 51. And he led them out as farre as to Bethanie and he lift up his hands and blessed them And it came to passe while hee blessed them hee was parted from them and carried up into heaven HAving before spoken of the Reasons why it was needefull that Christ should ascend and of the Time when he ascended and also à quo of the place whence he ascended and that was Bethania and ad quem whither he ascended and that was to Heaven As also we began to speake of the manner of his ascension and therein we first observed that at his ascension He lift up his hands and blessed them which was his last farewell to the Church and to his Disciples wee read Gen. 27. 33. what Isaac said Iaakob have I blessed and he shall bee blessed so Christ will say to his servants and people I have blessed them and they shall be blessed For if Christs â—â—essing be upon us wee are fenced against all the unkindnesse of this ungratefull world if a father give a bitter cup to drinke into his sonnes hands hee will put a little sugar to allay the bitternesse of it so though the Lord give us a bitter cup to drinke of troubles and afflictions in this world yet therewithall hee gives us a little sugar to allay the bitternesse of it the comfort of his Spirit the pardon of our sinnes and the feeling of his favour I but some man may say may every man have this blessing of Christ I answer No for as Iacob said to his mother when he went to get the blessing from his brother Esau It may be that my father will feele me and handle me and then if I bee found to bee a deceiver I shall bring a curse upon me instead of a blessing so Christ will handle us and feele us as it were to see if we bee right children if we be not wee cannot have his blessing for it belongs to none but children adopted by his grace and mercy Some will be ready to say how may this blessing come upon me would I had beene amongst the Disciples when Christ was upon the earth I will not answer thee but God shall by the mouth of the Prophet David declaring who shall obtaine this blessing Psal 24. 14. Even he that hath cleane hands and a pure heart which hath not lift up his soule to vanity nor sworne deceitfully he shall receive the blessing from God hee that is a harmelesse man and doth not wrong or injury to his neighbour hee that doth not drinke in the sinnes of the age hee liveth in hee that doth not lift up his minde to vanity for there is a great deale of vanity in man vanity in the speech vanity in apparell this is the man that shall receive this blessing from
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
anger so God is angry with us many times and would kill us but the true Ionathan Iesus Christ doth interpose himselfe and labour to mitigate his anger by presenting his wounds and body before God therefore when wee cannot lift up our voyce to God nor our hearts as wee should yet Christ makes intercession his body speakes when we cannot speake and his blood crieth when we cannot cry Now I shall not need to shew you the manner how Christ makes intercession for us having spoken of it but a little before and therfore I will now proceed without any repetition to the second end why Christ ascended Secondly That hee might more powerfully and more mightily administer and governe his Church for therefore God hath exalted him that he may rule the whole world for the good of the Church as the people rejoyced exceedingly at the crowning of Salomon so wee may much more rejoyce that Christ is all in all and that hee sits at the right hand of God for the good of the Church Now by foure actions Christ doth governe in his Church 1 He drawes people to himselfe 2 He doth guide and governe them 3 He doth exercise them with crosses and troubles 4 He doth protect and defend them against all their enemies First He doth draw and pull people unto himselfe and brings them to Faith and Repentance and an estate of grace that they may be saved so Christ saith to Ierusalem Matth. 23. 37. How often would I have gathered thy children together even as a hen gathereth her chickens under her wings and yee would not to the same effect also Ioh. 11. 52. It was said of him That hee dyed not for that nation onely but that hee should gather together in one the children of God which were scattered abroad so then it is Christ that doth gather and draw us there is not any man living that is able to draw himselfe out of the kingdome of the devill and pit of hell into the kingdome of grace and state of blessednesse it must be Christ onely that must draw him therefore it is said in the Acts that There were added to the Church daily such as should be saved so it was not they themselves that drew themselves out but it was Christ by his Word and by his Spirit that did draw them and pull them out of their sinnes and brought them to an estate of grace Now is there any man thus drawne out of his sinnes into an estate of grace let him know it is the hand of Christ that did draw and gather him for Christs sitting in heaven is as powerfull to draw and pull men out of their sinnes as the Adamant is to draw Iron to it Wherefore when men see themselves thus drawne out of their sinnes and pulled out of the kingdome of the devill and pit of hell they may say as Iudas did Ioh. 14. 22. What is the cause thou shewest thy selfe to us and not unto the world even so we must admire the goodnesse of Christ and say Lord what is the cause thou hast pulled us out of the kingdome of the devill and pit of hell and hast brought us to an estate of grace to Faith and to Repentance there was nothing in us Lord but it was thy good pleasure and meere mercy to doe it Now the meanes wherby he drawes and puls men unto himselfe is especially by the Preaching of the word and Gospell therefore Saint Paul saith Eph. 4. 12. he gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the gathering together of the Saints and for the worke of the ministery and for the edification of the body of Christ c. so Esai 53. 1. the Word of God is called the Arme of God because that even as men doe draw and gather with their armes things to themselves so the Lord doth draw and gather men to himselfe by the preaching of the Gospell so it is the Arme of God to draw men out of the estate of damnation into an estate of salvation and out of the kingdome of the devill into the kingdome of Christ Hereof wee may make these profitable Vses following First seeing the preaching of the Gospell is the Arme of God to draw men unto himselfe therefore faithfull Ministers must remember that they bee the hand of Christ to draw and to pull men out of their sinnes Chrysostome compares Preachers to a number of servants in a great shop of whom some bee in one place and some in another yet all comes to the common boxe and is for the advantage of the master so saith hee this world may bee compared to a shop wherein some of the Preachers are in one place and some in another imployed in preaching and yet all must come to the common boxe all must turne to the advantage of our Lord and Master they must not turne it to themselves and to their owne advantage but they must labour to draw and to pull men to God because this is the ordinary meanes to draw them by Secondly seeing the preaching of the Word is the Arme of God to draw and pull men to God therefore wee must hold us to the meanes and keep close to them that so we may be brought to an estate of grace to faith and repentance and so to be saved It may be objected All come to the means but all are not drawne and gathered to God a number hang in their sinnes still I answere though thou doe not finde thy selfe to be drawne to God presently yet doe not neglect but come still for if thou dost despise it and come not at it then it is not possible that ever thou shouldst bee gathered and brought into the state of grace but if wee come to the meanes then wee may have hope that one day God will draw us unto himselfe though not at the first houre of the day yet hee may at the second and if not at the second yet at the sixth and if not at the sixth yet at the last houre of the day Therefore we must wait on the meanes and attend that till God give his blessing unto it Iohn 5. we see a lame man came to the poole to bee helped of his diseases and lay there a long time for he was intercepted by one or other that did step in before him yet hee continued still because there was meanes of his helpe and at last Christ came and did help him so when we come to the meanes to the preaching of the Word and come a long time and we see others catch away the blessing others are drawne to faith and to repentance and to an estate of grace and we are not yet let us not tarry at home for then wee may die in our sinnes but let us come to the meanes and waite and attend on it and then at last we shall finde Gods blessing upon us
Thirdly seeing the preaching of the Gospell is the meanes to draw us to God every man must labour to feele this worke of grace in himselfe for if a man heare never so often if hee be not gathered to God and his heart brought home but lieth still in his sinnes and corruptions hee can have little comfort by preaching therefore labour thou to bee brought home to God to Repentance to Faith and to an estate of Grace by it Wee see in experience when the Hen clockes the Chickins will runne after her and gather under her wings Now the Gospell is as it were the clocke of Christ whereby he doth call us and therefore when hee cals us by his Clocking let us runne unto him and gather under his wings that so wee may bee covered in the time of danger I have shewed you heretofore when Ieremie was in the Dungeon there was one that did put downe a cord to him and cast in a few ragges whereupon hee caught hold and put the ragges under his armes and so was pulled out in like manner we all lie in the Dungeon of sinne by the preaching of the Word the Lord puts downe a cord as it were to save us therefore it must bee our wisedome to apply our selves to it that so wee may be drawne out of our sinnes This is the first Action Secondly when Christ hath gathered a people to himselfe he doth not leave them at sixe and sevens but doth governe and guide them to Eternall life as Psal 48. 14. it is said For this God is our God for ever and ever and he shall be our guide till the day of our death So Luke 1. 79. it is said Christ came to give light to them that sit in darknesse and in the shadow of death and to guide our feete into the way of Peace So he doth not onely draw and gather people to himselfe and so leave them but he doth guide them by his Word and by his Spirit and attends them untill he have brought them to Heaven and happinesse A goodly figure we have of this in the Law when the children of Israel were in the wildernesse of Arabia and were travelling to the land of Canaan they knew not which way to take yet the Lord sent them a Cloud by day and a Pillar of fire by night to conduct them till they came to Canaan Now what is this but a plaine figure of our journey to Heaven For we are all passengers and travellers to Heaven and are to passe through the wildernesse of this World wherein there are a number of by-pathes and dangerous places where we are like to lose our selves and therefore Christ lest wee should goe astray and bee in danger of losing hath left his Word and Spirit to conduct and lead us to Heaven this is a great comfortable mercy that Christ doth not onely draw men unto himselfe but when hee hath gathered them he doth governe and guide them by his Word and Spirit Wee see it is not enough for a father to set downe his childe in the way but also takes him by the hand and leads him in it and when he is wearie he recovers rests him and when he comes at a bridge he carries him over so Christ doth by us for it is not enough for him to set us downe in the way that leads us to Heaven but when we be in it hee takes us by the hand and leads us and when wee be wearie hee takes us up and when wee bee fallen he doth recover us when wee come to a bridge that is when wee come to any hard pinch hee carries us over this is therefore our case and of all the children of God and wee must bee contented to bee governed and guided by him in all our actions It is the madnesse of the World to have Christ to bee their Redeemer but they will not have him to bee their Governour and Guide which is the reason why so many in the World miscarrie in their actions and their courses because they be not guided and governed by him therefore every man must labour to submit himselfe to the holy government of Christ In the 73. Psal 24. the Prophet David saith Thou wilt guide mee with thy Counsell and afterwards receive me to glory Hence wee may conclude that if a man will not be guided by Gods counsell whilst he lives here he shall never bee received to glory as also Acts 27. The Lord had given the lives of all them that were in the Ship to Paul if they did abide in it And therefore when they were in danger and would have taken another course Paul tells them they cannot be saved unlesse they abide in the ship so unlesse we abide in the true Ship Christ Iesus and be guided by his counsells whiles wee live here wee cannot bee saved and this is the second Action The third Action is That Christ doth exercise his Church with divers temptations and trials for their good we see in standing waters that Toads and Frogges breed but the Rivers carry them away even so when there is peace then there are many vilde lusts and sinnes breed in the heart of a Christian as wee may see in David and therefore God doth exercise his Church with many temptations and trials to scowre away the rust of their sinnes as Matth. 8. 23. When hee had called his Disciples he went into a Ship with them and a great Tempest did arise so as the Ship was in danger of drowning whilst Christ was asleepe in the Ship and his Disciples went and awaked him so there was a great calme Now what is this but a plaine figure of Christs dealing with us for hee placeth us here in this World as on the Sea Hee raises up many troubles and afflictions and seemes to be asleepe therefore we must goe to Christ with the Disciples and awake him by our Prayers and stirre him by our repentance and then hee will drive away our troubles this is one Act of Christs administration therefore when it is thus with a Christian that there is one trouble after another hee must remember it is one part of Christs holy government and therefore must submit himselfe unto it There be three causes why Christ doth exercise the Church with diverse temptations First To set aworke their graces for when God hath given them Faith Repentance Patience and other graces of his Spirit then he doth exercise them and set them aworke So Gen. 22. when God had given saith to Abraham then he tries him and sets aworke his Faith and his other Graces by offering up his Sonne And so likewise we see the Lord tried Iob by the Divell saith he Hast thou not considered my servant Iob how that he is a just and upright man The Lord would have the World and the Divell to see the graces that were in Iob and how he was
strengthned from Heaven and therefore the Lord let in the Divell upon him If a man make a curious glasse and would have one to see the pretiousnesse excellencie and strength of it hee would put it into ones hand and bid him fling it against the wall dash it against the ground be at it with a hammer and knocke it never so hard hee cares not so the Lord doth when he hath made a Christian he puts him sometimes into the hands of the World and lets it dash him against the ground or walls knocke him with a hammer and tread him under foote that men may see the vertues and graces that bee in him and how hee is strengthened from Heaven Secondly the Lord tries and exerciseth his Church with divers temptations and trials To pull downe spirituall pride that they swell not with the graces of God I have shewed you heretofore that when men have good wines they will lay them up in low cellars for if they lye high they will sowre so because spirituall pride will sowre Gods graces and we are ready to lose them and to runne into the world therefore the Lord is faine to exercise us with crosses to lay them low in us this is the reason why the Lord 2 Cor. 12. did send a pricke in the flesh and the messenger of Sathan to buffet Paul blacke and blew that he might not swell of his graces but that hee might lay them in a low cellar and so retaine them Thirdly to keepe them from sinne we see a father if he seeth his childe padling with fire and water hee will take him and make him afraid as though he would fling him into the fire or into the water and yet hee meaneth no hurt to him but doth it onely to make him afraid so the Lord deales with us for many times we be padling with sinnes and then the Lord takes us and makes as if he would throw us into hell as if hee would destroy us and yet hee meanes not hurt to us but doth it to fright us and to keepe us from sinne that so we may creepe to heaven and bee saved SERMON XL. HEBREWES 10. 12. But this man after Hee had offered one Sacrifice for sinnes sate downe on the right hand of God I Shewed you the last day that one speciall end why Christ did sit at the right hand of God is to rule and governe the whole world for the good of the Church so that Christs exaltation to glory I meane his sitting at the right hand of God tends to the good of the Church they have the benefit of it and not himselfe Now there bee foure Actions of his holy administration and government that he exerciseth towards the Church there whereof wee have spoken of already the fourth remaines which is That Christ doth preserve and protect his people and Church against all the enemies of it hee is that great Michael that is spoken of in Daniel that standeth up to defend his Church and but for whose defence there would not bee left a man or a woman to professe the name of Christ so this is one of the Actions of Christ to defend the Church against all the enemies and adversaries thereof Now by five meanes Christ doth defend and protect his Church first by bridling and restraining of them that they cannot doe all the hurt they intend as Gen. 31. Laban pursued after Iaakob and thought to have done him some hurt but the Lord came in a dreame to him and bad him take heed he spake nothing to Iaakob but good so many times when the men of the world doe follow and pursue the Church thinking to destroy and to hurt it then the Lord comes with this charge take heed yee speake not ought but good to them take heed ye doe them no hurt so Rev. 20. 2. saith Saint Iohn 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 Dragon which is the old Serpent the devill and Sathan and he bound him for a thousand yeares and cast him into the bottomlesse pit and hee shut him up and sealed the doore upon him so it pleaseth God to lay a chaine upon the divell and upon Tyrants that they shall nor cannot doe all the hurt or mischiefe that they intend against the Church and against faithfull men this is the end why God doth restraine and binde them to give ease to the Church that it may grow and increase therefore labour to grow in grace when God gives thee rest that so thou maiest bee fitted the better against the time of trouble so we see the Church did Act. 9. 31. Then had the Churches rest throughout all Iudea and Galilee and Samaria and were edified and walked in the feare of God and comfort of the holy Ghost and were multiplied for when it pleaseth God to restraine Tyrants and to give rest unto the Church they must labour to gather Faith Repentance Patience and comfort against the time of trouble Basill reports that there bee seven daies in the dead of winter that are very calme without stormes wherein a little bird called the King-fisher gets to the sands makes her nest laies her egges hatcheth her young and then gets away from the sea so must wee doe in the winter of this world God gives rest sometimes therefore then wee must make our nests lay our egges and hatch our young that is we must get Faith Repentance and the Graces of Gods Spirit and so provide comfort against the time of trouble this is one meanes whereby God doth protect his Church by bridling and restraining the enemies that they cannot doe all the hurt they intend The second meanes is by bridling of the enemies and by shadowing of the Church by his owne hand from the fury of the world so Ierem. 36. 26. the king would have killed Ieremy and Baruch but the Lord did hide them and so likewise Revel 12. 14. it is said But unto the woman were given two wings of a great Eagle that she might fly into the wildernesse into her place where she is nourished for a time and times and halfe a time that is all the time of Antichrist the Lord did hide the Church with his holy hand in like manner Gen. 19. when the Angels came to Lots house into Sodom the men of the city came out of their houses and would have gone in to trouble Lot and the Angels but they were stroken with blindenesse and could not finde the doore so the enemies of the Church Papists Atheists and such like they have a long time beene seeking to trouble and molest Gods Church but the Lord hath stroken them with blindnesse that they grope about the Church and cannot finde the doore that is they cannot finde an entrance nor the way to begin this is another meanes how the Lord doth defend his
Church by hiding of them The Papists demand of us where our Church was before Luthers dayes To this I answer the Lord did hide them in the wildernesse all the time of the rage of Antichrist Saint Hilarie saith Yee doe not well to love the wals of the Church and to make such accompt of the Temple know yee not that Antichrist shall fit in the Temple of God boasting himselfe as if he were God therefore saith hee looke not for the true Church of God in the Temples but looke for it in mines caves and secret places The third meanes whereby Christ defends his Church is Miraculously and wonderously so the Lord delivered the Church out of Egypt from Pharoah and so likewise The three children out of the Firie fornace and Daniel out of the Lions den and Peter out of Prison when hee should have beene brought out the next day to execution Yea the Lord doth not onely defend his Church wonderfully but also gratiously as 1 Sam. 13. 26. it was told to Saul that David was in the wildernesse of Maon presently Saul and his men followed him and Saul with his men were on the one side of the mountaine and David with his men were on the other side but there came a messenger to Saul saying Haste thee and come for the Philistines have invaded the land so David was delivered gratiously though it were not miraculous and wonderfull but by a rumour and report onely heere wee see though the Lord doe not deliver us miraculously and wonderfully yet hee doth gratiously in making our greatest and chiefest enemies friendly unto us and so gives us peace The fourth meanes whereby Christ doth defend and protect the Church is By giving them invincible courage to endure all that the world shall put upon them so although they bee slaine at the foote of the Lambe and the blood come downe at their heeles yet they goe away with a glorious conquest So Paul Rom. 8. saith For thy sake are wee killed all the day long we are counted as sheepe for the slaughter neverthelesse in all these things wee are more than conquerours through him that hath loved us for through their Christian courage they carry away the conquest Revelation 12. 11. it is said But they overcame him by the blood of the Lambe and by the Word of their testimony and they loved not their lives to the death Cyprian saith well God would let the world see that though Christians be slaine and trodden under foot for the Gospell and for the testimony of the truth yet they cannot overcome them because they bee not affraid to dye in the cause of Christ for as Christ by dying overcame death so all his members must overcome by dying Augustine makes this question whether the Tyrant doth overcome or the Christian in the eye of sense and reason one would thinke that the Tyrant hath the better because hee takes away life and blood but it is the Christian that doth overcome because the Tyrant aimes doth not somuch at the life or blood but he labours to take away God Christ the hope of heaven and to destroy Faith and Religion but the Tyrant though hee take away liberty or blood or life yet he cannot take away God nor Christ nor the hope of heaven nor the pardon of their sinnes from them therefore a Christian is the conquerour hee hath the better As wee see in nature a man comes to kill a serpent hee strikes at the serpent the serpent labours to fence his head because his life lyes in his head hee will take a wound any where before hee will take it there now as long as the serpent fences his head and keepes his life hee hath the better because the man fought to take away his life and yet he keepes it so when a Tyrant labors to take away Christ God and faith from a Christian yet as long as hee can keepe Christ and his graces it is sufficient because hee is the head and life lyes in him though hee bee wounded in his name or in his goods or his life taken from him yet a Christian hath the better I will further shew it you in an example of Scripture wee see that the Divell was as it were let loose on Iob hee tooke away his children and his goods and hee left him nothing but the stench of his teeth yet Iob had the better because the divell did labour to take away his faith and comfort in God which he could not and therefore seeing Iob did keepe this God sets the crowne on his head and hee goes away the conquerour so though sicknesse take away a mans health and usurers his money and theeves his goods and tyrants his life and blood yet as long as a man keepes God Christ his faith and hope of heaven he hath the better The fifth meanes is By destroying and confounding all their enemies for although it pleased God to use them for the chastening of his children yet at last hee will destroy them a father useth a rod to chasten his sonne for his amendment yet at last hee will destroy the rod so wee see Exod. 5. what grievous taskes were laid on the children of Israel by Pharoah to make them willing to depart the land the Lord was faine to doe as men doe by bees to smoke them out to make them leave their hives so the Lord did smoke them out of the place and at last Pharaoh the rod it selfe was drowned in the red sea so Dan. 8. wee see the Little horne which was the King of Macedonia hee did overcome for a time and tread under the people of God yet at last his horne was broken so also Revelation 12. The Beast that had seven heads and ten hornes that did labour to devoure the woman hee also shall goe to destruction and therefore let not Christians be discouraged and dismaied though they see the Church hath great enemies for God will defend and protect them against all their enemies if they walke worthy of the Gospell and labour to please God in all their courses these bee the foure actions whereby Christ doth rule and governe the Church which for your memories sake I will briefly recapitulate unto you First that hee doth draw and pull them out of the condemned multitude of the world and bring them to an estate of grace secondly hee doth guide and governe them by his Word and Spirit Thirdly he doth exercise them with divers temptations and trials Lastly hee doth protect and defend them against all their enemies The Vses wee are to make of Christs sitting at the right hand of God are first that seeing Christ sits in the highest place next to God therefore wee must labour to submit our selves unto him sinke downe at the feet of Christ and bee contented to bee ruled and guided by him but they that are ruled by their owne lusts and sinnes they doe as it were pull downe Christ
see in experience if a man have a weighty matter to try in the court of justice if he heare the chiefe of his counsell is become the Iudge hee that was his advocate and pleaded the matter a long time he hopes that it will goe well with him so wee have a weighty matter to try in the court of Heaven it concernes our life and salvation and Christ hee that was the chiefe of our counsell is become our Iudge he that was our advocate and pleaded our matter a long time before God this may give us comfort that it shall goe well with us Saint Ierome saith well the day shall come when the whole world shall weepe and waile and mourne and grieve when thou that art a Christian shalt bee glad and rejoyce when Plato and Aristotle and others shall say we did not know him and the Iewes we tooke him for a bare man the Gentiles we thought it silly to beeleeve in One that died upon the crosse and the cold Christians shall say wee have loved the world and have not regarded him then the true Christians shall comfortably say This is our Saviour and Redeemer this is our God and we have waited for him The third point the place where he shall judge us The place is to be considered two waies generally and particularly generally the place where wee shall bee judged is in this earth therefore wee say in the Articles of our Christian saith from thence hee shall come to judge both the quicke and the dead and Act. 11. 1. the Angels tell us that this Iesus which is taken from you into heaven shall so come as yee have seene him goe into heaven so also Iude 24. Henoch tels us that the Lord shall come with thousand of his Saints to give judgement against all men so that this world is the place of judgment and moreover I will prove it by these two reasons First because this is the ordinary course of Iustice for where men commit their offences in the same places they are judged as wee see in the same countries where men have done their faults there the Assises are kept so seeing we have sinned against God in this earth here wee shall be judged as 1 Sam. 7. 6. it is said Samuel went about yeare by yeare to Bethel Gilgal and Mizpeh and judged Israel in all those places Secondly because it is the fittest and meetest place for it it cannot bee in hell or in Heaven not in Heaven because the unjust cannot come there not in hell because the just cannot come thither as we see Luk. 16. 26. Abraham saith to Dives Betweene you and us there is a great gulfe set so that they which would goe from hence to you cannot neither can they come from thence to us and therefore seeing they which are in heaven cannot come in hell and they which bee in hell cannot come to Heaven there must bee a middle place to judge the world in and that is this earth Now there be two uses to be made of this point 1. A terrour to the wicked 2. A comfort to the godly First it shall bee a terrour to the wicked to bee judged in the same place where they dishonored God and blasphemed his Name and where they have committed most grievous sinnes in the sight of their fine houses gallant gardens friends and acquaintance they shall bee judged if it were in a corner that no body should see them their griefe were the lesse or if it were in a farre country but seeing it shall bee in this world where they have sinned against God in the sight of their friends and acquaintance this shall be the greater terrour as Hest 7. 11. Haman was hanged on the gallowes which he had set up for Mordecai it had bin shame enough for him to have died in another place but to dye at his owne house in the sight of his wife and children servants and by the meanes of his goods this made his terrour the greater so the wicked shall be judged here in this world in the sight of their wives and children and in the sight of their friends and acquaintance this makes for the terrour of them Secondly comfort to the godly that in the same place where they have beene despised and and disgraced there they shall be honoured Iosephs honour was the greater that he was advanced in the same place where he was a poore slave therefore it shall be for the comfort of the godly that they shall be judged in the place where they have beene disgraced It was the manner of the Romans in their triumphs that they began in some private place without the city and thence went into every street till they came in the high and capitall streets so the people of God have their honour begun in this world whence the Lord doth carrie them thorough the clouds and firie region till hee bring them to the capitall street to heaven this is a great comfort to the godly where they have beene disgraced and despised there they be honoured SERMON XLIII ACTS 17. 3â— 3â— 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 he hath ordained WEE spake the last day concerning the last judgement of the place where it shall be all Divines agree that the place in generall shall be on the earth not in heaven nor in hell nor in any remote place out of knowledge but in this earth where wee have passed our daies and where wee have sinned against God therefore according to our usuall phrase in the Creed it is said from thence he shall come David saith of his childe 2 Sam. 12. 23. I shall goe to him but he shall not returne to me but it is not a sure thing that wee shall goe first to Christ till he come to us So in generall we all agree that in this earth shall be erected a glorious throne for Iesus Christ to sit upon and to judge the whole world where we have lived and where wee have passed our daies where we have sinned and dishonoured God The Uses whereof were matter of terrour and matter of comfort which I handled then therefore I proceed To the particular In what place of the world men shall bee judged This is a thing uncertaine and the best Divines hold it cannot be determined out of the Scriptures in what place it shall be but onely by probability Therefore in things of this nature it is good to take Saint Pauls rule Rom. 12. 3. Sapere ad sobrietatem to thinke soberly not above what wee ought to thinke We should not prie and looke into Gods Arke that is into his secret Counsell more than is meete but wee must content our selves with things revealed as Genes 32. 13. Iaakob said of his sheepe that hee would not overdrive them lest they die so
there bee a number of men that overdrive their wits and bring them into an high straine and so make them die therefore a learned man saith well It is better not to judge of things secret and hidden than to strive and contend about them There be a number of Papists that do determine the place where it shall be though the best Divines hold it uncertaine and they bring Scripture for it too Some say that the place is the valley of Iehosaphat Ioel 3. 12. Let the World be wakened and come up to the valley of Iehosaphat for there will I sit to judge all the Heathen round about which words are spoken not of the last judgement but the meaning is that the Lord would judge the Amorits and the Ammonites wich were the enemies of the people of God in those times there the Lord would overthrow and destroy them and to prove it is not intended of the last judgement there be divers reasons First because he speakes by way of Allusion It is a Metaphor and a borrowed speech as wee may see by other places of the same Chapter as verse 18. And in that day shall the Mountaines droppe downe new wine and the hils shall flow with milke and all the Rivers of Iuda shall flow with waters and a Fountaine shall come forth of the house of the Lord and shall water the valley of Shittim Now as those words cannot stand in their literall sense but be Metaphoricall and are spoken by allusion onely so likewise is it in this place and therefore it cannot bee meant of the last judgement Secondly because bodies must have distance and place as Augustine saith Take away distance and place and then bodies are no bodies therefore it is not probable that the valley of Iehosaphat should hold all the bodies of all the men that have lived from the beginning of the World to the latter end of all ages in all the Countries and kingdomes of the world It is not possible they can stand all there to bee judged at the same time Thirdly the Schoolemen say it is probable that it should bee on Mount Olivet because Christ did ascend to Heaven from thence Now if it should be on the Mount Olivet it could not he in the valley of Iehosaphat because they bee a great distance one from the other as 2 Chron. 20. 20. we may see when Iehosaphat went out to warre he went to Tekoa which was sixe miles from Bethlehem and Bethlehem was sixe miles from Ierusalem and then the valley of Iehosaphat must needs many miles bee distant from Ierusalem so this opinion overthrowes the other But they say the valley of Iehosaphat was neere Ierusalem betweene the Mount of Olives and that but it cannot bee so because it is said 2 Chron. 20. 27. that Iehosaphat and the men of Ierusalem and Iuda returned home to Ierusalem from the valley So that it was many miles distant from Ierusalem whereas the Mount of Olives was neere for Christ sate on that Mount and did see men cast into the Treasury therefore the valley of Iehosaphat cannot be the place where the last judgement shall be Fourthly because the dsciples Luk. 17. when they heard Christ speake of the fearefull separation that shall be at the last day of judgement that there shall be two in the bed of whom the one shall be taken and the other refused two in the fields one refused and the other taken said unto him where Lord and he said unto them whersoever the dead Carkas is thither shall the Eagles resort Now if it had been set downe in the Scripture Christ would never have left it as uncertaine to his disciples when they did aske him of it So then it is manifest the particular place where Christ shall judge the World is uncertaine Now if men will not be contented with this but say there must bee a determined place where he shall judge the World which is like to be where he was borne planted the Gospell did preach and worke most of his miracles I must say for mine owne part I doe incline that way But whether it shall bee in Bethlehem where Christ was borne or upon Mount Olivet from whence Christ ascended or whether it shall bee on Mount Calvery where Christ was crucified or on Mount Tabor where Christ was transfigured I dare not determine for that is left uncertaine to us Now the Vse be made of it is that seeing the particular place is uncertaine therefore let us labour to bee joyned with Christ to lie with him in the Manger pray with him on the Mount fall downe by him in the Garden to goe with him to the Crosse to bee killed and crucified with him to descend into the Grave with him and to lay our bodies by him and our bones by his bones and to bee joyned with him and then as hee did rise himselfe our of the grave so hee will raise thee out of thy grave and thou shalt be gathered unto him by the hand of an Angell and brought unto him wheresover the place be Fourthly The time of the judgement For when we heare there shall be a judgement day then we make enquiry when it shall be It is a desire in nature to looke after it if once beleeved therefore not onely the wicked say where is the promise of his comming but his Disciples also Matth. 24. came unto him and asked him when the end of the world should be Augustine saith well All men that labour desire to know or to have an end of their labour Therefore as the husbandman casts with himselfe how many weeks it will be to Harvest The Merchant man how many daies to Returne The Traveller what time hee shall get to his Inne So a Christian that hath tooke paines to get Heaven cannot chuse but bee desirous to know when the end of the world shall be that he may have amend of his labour Now concerning the time of the last judgement I will lay downe these three conclusions 1. That the Time is certaine to God 2. That the Time is uncertaine to us 3. Although it hee uncertaine to us yet hee hath given us certaine Signes and Tokens of it First The Time is certaine to God which I will prove by Scripture and by Reason First by Scripture Matth. 24. 36. But of that time and houre cometh no man No not the Angels in heaven but my Father onely So Acts 17. 30. But now hee doth admonish all men every where to repent Because bee hath appointed a day in which he will judge the world so Revel 14. 7. the Angell saith Feare God and give glory to him for the houre of his judgement is come Therefore although we doe not know the certaine time yet God knoweth the day and houre when it shall be Secondly we will prove it by reason for looke what God hath done in any special and particular judgement that
Clerke staid all with a word as it were saying We stand in jeopardie to be accused of this daies sedition So if men would thinke of this when they be in the heate of their affections and in the course of sinne it would stoppe them that one day they shall come to judgement and give in their accounts for all that they have done there is no man that can escape it no man that can avoide it When we have sinned through weaknesse and infirmity wee should not be at rest till we have gotten a pardon for it sealed with the blood of Christ As a man that is guilty of Treason cannot take contentment in any thing hee cannot eate drinke or sleepe in rest till hee hath gotten a pardon from the King so seeing we are guilty of Treason before God and have sinned many wayes against him wee should not bee at rest till wee have a pardon sealed with the blood of Christ and shewed it to God saying Lord I confesse I have sinned against thee but here is a pardon sealed with the blood of Christ I know thou wilt not deny it Sixthly The manner of the judgement whereto there belong divers Actions so that at the day of judgement there shall not be one Act onely but divers The first The burning up of the whole World even the whole frame of Nature all Creatures visible and sensible shall be destroied and brought downe into the dust Once the World was destroyed by water and now it shall be destroyed by fire God that set Sodome and Gomorrah on a fire in an instant and destroyed it shall set this whole World on a fire and no man shall be able to quench it and put it out David saith Psal 50. 3. Our God shall come and shall not keepe silence A fire shall devoure before him and a mightie tempest shall be moved round about him Daniel 7. 9. And he ancient of dayes did fit whose Garment was as white as snow and the haire of his head like purple wooll his Throne was like the fiery flame and his wheeles like the burning flame A firie streame issued and came forth So 2 Thes. 1. it is said When the Lord Iesus shall shew himselfe from heaven with his mighty Angels in flaming fire rendring vengeance unto them which know not God nor obey him in the Gospell so that in small time the whole World shall be consumed and all the glory of it shall be brought to nothing Now if any man shall demand and say What be the particulars that shall be destroyed I answer The Apostle sheweth 2 Pet. 3. 10. That the earth with all the workes thereof shall bee consumed and burnt up all the habitations where we now dwell shall bee consumed and come to nothing many times if ordinary and slight houses be burnt such as be of bricke and stone escape but at the day of judgement not only the slight buildings shall be burned but also the stronger houses such as are made of no combustible matter of bricke and stone We see 1 King 18. The fire that came downe upon Elias his sacrifice did not onely burne up the sacrifice and the wood but it did licke up the water and burne up the stones and the dust so the fire of heaven will not onely burne the slight buildings but also the strongest houses that bee made of solid matter of bricke and stone and marble yea if they were houses of iron they shall be destroyed and dissolved and brought to the matter they were made of so all the world shall be dissolved and burnt up From hence wee learne these Uses First seeing the earth with all the workes thereof shall be consumed and burnt therefore this should teach us to moderate our care for the things of this life that wee bee not so eager and greedy of them as to scrape and scratch together these things unconscionably seeing the fire of Gods wrath shall fall upon them and consume them they shall bee dissolved and burnt up all these goodly houses and gardens hawkes and hounds all shall be burned with fire therefore we should moderate our selves in the things of this life For which cause Matth. 20. when the Disciples came to Christ and shewed him the goodly buildings of the Temple saith Christ Doe yee so admire these things and dote upon them the time shall come that there shall not be left one stone on another so may we say when men dote on the things of this life and doe not seeke after heaven and happinesse Why doe yee so dote on these things the time shall come that there shall not bee a stone left upon a stone Zerxes when hee had a purpose to goe to warre did muster his men in a place and he saw seven hundred thousand men whom he went up unto an hil to take view of and at the sight of them wept his nobles asked him why hee did weepe he said that hee wept to consider how in the revolution of an hundred yeares there should not one of all these be left so it is good for a man to doe as Zerxes did to muster up all his delights pleasures and profits to take a view of them and to consider that after the revolution of a few yeares all shall come to nothing Secondly seeing this earth with all the workes thereof shall be burnt up therefore to labour for the rich graces of Christ which is the use Saint Peter makes thereof 2 Pet. 3. 11. Seeing therefore that all these things must be dissolved what manner of persons ought wee to bee in holy conversation and godlinesse and indeed how ought we to labour to get Faith and Repentance to be brought to an estate of grace that so we may be saved and stand with comfort at that day If a man should gather a great deale of wealth together and put it into an house if one should come and set the house on fire and burne up all he would cry I am undone I am undone so if we lay up all our comfort and joy here in this world when the fire of Gods wrath shall come downe from heaven and consume all these things wee may cry out Wee are undone and therefore it must bee our wisedome to lay up our treasure in heaven and then it will be safe this is the counsell that Christ gives us Matth. 6. Lay not up for your selves treasure upon earth where the moths and canker corrupt and where theeves digge through and steale but lay up treasure for your selves in heaven where neither the moth nor the canker corrupteth and where theeves neither dig through or steale Hereupon Augustine saith well there was a friend that came to a friends house that he had laid up his Corne in a low darke roome telling him that if hee laid it there it must needs corrupt and putrifie but lay it up on an high loft and then it will keepe
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
stand before God in this great assembly therefore labour thou to repent of thy sinnes and to get faith in Christ and to be prepared for that day I would to God I could perswade you a little to sequester your thoughts from the world and to thinke of the day of the Lord that all men shall bee gathered together before the Lord and arraigned to give an accompt of all his actions that he hath done how would this worke on our hearts to lay up comfort for that day Esai 10. 3. The Prophet demands What shall yee doe now in the day of your visitation and of destruction so the wicked may say what shall we doe at that day when we shall be convicted and found haters of God despisers of good things contemners of religion and deceivers of our neighbours so the consideration of this might make every one to be prepared for it Thus we see that not onely the elect shall be gathered but the wicked also Secondly by whom they shall bee gathered by the Angels Now the Angels doe service to us first when we be living secondly when wee bee dead thirdly at the day of judgement First they doe us service whilst wee are living they attend us and carry us in their hands as it is said Psal 91. For hee shall give his Angels charge over thee to keepe thee in all thy wayes they shall beare thee in their hands that thou hurt not thy foote against a stone so Psal 34. 7. The Angell of the Lord pitcheth round about them that feare him and delivereth them Secondly at the day of death they bee round about our houses attend our chambers and our sicke beds and when wee are dead they carry our Soules into Heaven as we may see Luke 16. in the story of Lazarus Thirdly they doe us srvice at the day of judgement to open our graves to digge and pull away the mould and to conduct and carry us into the presence of Christ therefore doe thou labour to bee a servant of Christ and to feare God and the Angels shall not only attend thee while thou livest here but shall digge thee out of thy grave and take away the moulds and shall conduct and bring thee into the presence of Christ as Acts 12. when Peter was in prison the Angell came and opened the prison doore and there was a light did shine round about him and he smote off his fetters and chaines and led him into the streets of the Citie so the Angels shall do to the godly at the day of judgement they shall open their graves which is a Prison and shall knocke off the Gives of mortalitie a light shall shine round about them and they shall take them by the hand as it were and lead them from countrey to countrey till they come at the presence of Christ to the new Ierusalem to enjoy fellowship with God and his blessed Angels Thirdly to whom we shall be gathered To Christ first as to the Head and then one to another as to the members First wee shall bee gathered to Christ our Head there shall not one of his members bee wanting which may be a great comfort to all Christians for this is that they desire that all their praiers they conceive all the Sermons they heare all their labours and paines tend to it is the center of their desires for this they sigh and long to bee gathered home to their Head Iesus Christ So Phil. 1. Paul desireth to bee dissolved and to bee with Christ though it be with the losse of life or goods he was contented Gen. 45. 1. wee see when Ioseph and his brethren met together what joy there was Ioseph did weepe on his brethrens neckes and they on his so when Christ and his members meete O what joy there shall bee at the day of judgement they shall not weepe one upon anothers necke but there shall be joy unspeakeable and glorious Secondly they shall be gathered one to another as to members though they live now in diverse Countreyes and Kingdomes in diverse Townes and Houses and by reason of some corruptions it may be wee may have little comfort one of another yet at the day of judgement all shall meete together againe and then we shall rejoyce in the company of each other then we shall meet with all the Patriarkes Prophets and Apostles Martyrs Confessors and all our godly friends and acquaintance that ever wee knew came of or heard of wee see when friends have beene absent a long time one from another and meete together againe how welcome are they one to another and how doe they rejoyce in the company of each other So at the day of judgement when we shall meete with our godly friends and acquaintance that have beene absent from us a long time what joy and comfort will there bee Wee see also when friends meete together at a Feast what joy there is one with another O but there shall be greater joy at the day of judgement when all the godly meete together and when every mans joy shall bee our joy So it shall bee a comfortable assembly to bee gathered to Christ and one Christian to another wee see here on Earth when Christians are met together to pray and conferre and to sing Psalmes what joy and comfort is there and yet there is many times meanes of discontentment but when all weaknesse shall be at an end and all imperfections shall cease much more joy and comfort in Heaven shall wee take one in another Therefore if wee have any wit in our heads or grace in our hearts let every one of us labour to be one of Gods people to be a member of Christ and then we shall bee gathered first to Christ our Head and then to one another as fellow-members Now we shall not only be aggregated and gathered together but there shall be also a separation for all the World shall be divided into two flockes or Heards the Sheepe shall be set at the right hand and the Goats at the left and they shall bee separated as a Shepheard separateth the Sheepe from the Goates who although they feede all the day long in one pasture drinke all of one water and are refreshed all under one shaddow yet when the night commeth hee gathereth the Sheepe into the Fold and leaves the Goates to bee devoured of the Wolves so the Lord Iesus Christ shall separate the good from the bad howsoever they lived together here in this world may sit all at one table and lie in one bed yet when the day of judgement comes hee will gather his sheepe into his fold and leave the wicked to be tormented with the Divell Now in this separation we observe three things 1 That there shall be a separation 2 The Time when it shall be 3 Who shall be separated First there shall bee a separation of the good from the bad by
the power of Christ The Scripture is plaine for it and when the Sonne of man commeth in his glory with all the holy Angels with him then shall hee sit on the Throne of his glory and before him shall be gathered all Nations which hee shall separate as a shepheard separateth the Sheepe from the Goates So Matth. 13. 24. The Sonne of Man shall send forth his Angels and they shall gather out of his Kingdome all things that offeud and them that dqe iniquitie and verse 49. saith Christ So shall it be in the end of the World The Angels shall goe forth and sever the bad from amongst the Iust and Luke 17. 34. saith Christ I tell you in that night there shall bee two in a bed the one shall be received and the other shall be left Two women shall be grinding together at the Mill the one shall be taken and the other shall be left So then there shall be a separation in the neerest and dearest societie that may be even betweene the most neerest and dearest friends there they shall not cast out the bondwoman and her son onely but the husband shall be taken from the wife and the wife from the husband and the father from the sonne and the sonne from the father and one friend from another such a separation there shall bee of them that have dwelt in a house a long time together laid in one bed and sate at one table the one shall goe to Heaven and the other to Hell the one shall goe to joy the other to paine the one shall goe to God and his Angels the other to the Divell and the damned Hence we learne for our instruction these profitable and comfortable Vses Seeing there shall bee a separation of the most dearest and neerest societie at the day of judgement this therefore should teach us what the care of good couples and friends should be so to live together heere in Gods feare as that they may not bee parted at that day To this Saint Peter exhorts married couples 1 Pet. 3. 7. Likewise yee husbands dwell with them as men of knowledge giving honour unto the woman as to the weaker vessell even as they which are heires together of the grace of life that your prayers be not interrupted Here wee see the Apostle would have good couples live together as heires of the grace of life that so they may not be parted at the day of judgement for what a heavie parting shall there bee when the husband shall bee taken from the wife or the wife from the husband the father from the childe or the childe from the father or one friend from another when there shall bee a separation in the most deerest and neerest societie even of those that have laid in a bed together sate at a table and dwelt in a house together a long time O thinke of this beloved brethren what a heavie parting it will bee at that time when they which have lived twentie or thirty yeeres together must be separated Let husbands and wives fathers and children masters and servants and one friend with another all consider it and therefore let them endeavour so to live together in the feare of God heere as that they may not be parted at the day of judgement when this fearfull separation shall be We see Luke 13. 28. It is an aggravation of the griefe of the wicked that they shall see Abraham Isaac and Iacob in the Kingdome of GOD and they themselves thrust out a-doores but it will be a farre greater griefe to us when we shall not onely see Abraham Isaac and Iacob in the Kingdome of GOD but our Husbands wives Childeren Friends and Neighbours and wee our selves shut out and never to come to them they to enjoy happinesse with God and the blessed Saints and Angels wee misery and everlasting torments with the Divels and damned reprobates Wee see what a sorrowfull separation there is when a wife buries her husband and commits him to the Grave to be devoured of the wormes she goes home weepes wails and takes on and yet they may meete together in Gods kingdome O but what a heavie parting will there bee when the one shall bee taken up into Heaven and the other shall be left to bee devoured in Hell where they shall never meete but shall be as farre asunder as Heaven and Hell as God and the Divell Therefore good brethren bee perswaded to thinke seriously of this heavy and dreadfull separation which will be at that day and let it bee the care of all good couples so to live together here in Gods feare as that they may not bee parted and separated at the day of judgement Secondly seeing there shall bee a separation at the day of judgement therefore the godly may comfort themselves with the hope of this howsoever they be troubled here with bad neighbors and wicked men that hate and persecute them yet at the day of judgement there shall bee a separation of the good from the bad and there shall not bee one wicked man left to trouble or annoy them It was Moses comfort Exod. 14. 13. saith he Feare ye not stand still and behold the salvation of the Lord which he will shew to you this day for the Egyptians whom ye have seene this day ye shall never see againe So the Lord will say to the godly stand still and behold the salvation of your God which hee will shew to you this day the wicked which ye now see ye shall never see them againe they shall not trouble nor molest you any more but shall bee throwne into Hell we have often heard that Iesus Christ shall come with a great key in his hand to locke up the Divell and all the damned in Hell and therefore wee neede not feare for there shall bee never a wicked man left to annoy or trouble Gods People Thirdly seeing there shall be a separation at the day of judgment therefore how should all the wicked of the world be affraid howsoever they dwell in the society of good people here in this world yet one day they shall dwell with the Devill and the damned here indeed in this World though they dwell not among the godly yet they may dwell among civill and sociable men such as will doe them no hurt for a world but at the day of judgment their case shall not be so good for they shall dwell with all the vile people and rascals murtherers theeves and all the scumme of the World Nay worse with the Devill and his Angels and therefore how afraid should a wicked man be to thinke of this Chrysostome saith well The very name of separation what a confusion is it to a wicked man for if saith he a King a Duke or a great man should picke one out of a great Company should imbrace him shew great kindnesse and favour to him and set him in his owne seate but should frowne on thee lowre
turne his backe on thee shut thee out of the doores with the Dogs what a terror would this be to thee Farre greater horror will it be when the Lord Iesus shall sit on his throne and shall say to the godly Come ye blessed of my Father shall imbrace and grace them before Angels and men but will frowne on thee that art a wicked man lowre turn his backe on thee and shut thee out of doores with the Dogs that is with the Divell and wicked men O let such consider this as goe on in their profanenesse and impenitency let the despisers of God and good people meditate hereon many there be now that cannot abide good people but at that day they would be glad to doe them any service to be hewers of wood and drawers of water to them as the Gibeonites were to the people of Israel Iosh 9. 21. We see in Hester that Haman was in great favour with King Ahashuerosh and was bid to the Banquet but when his sinnes brake out his face was covered and he was hanged on the gallowes which he set up for Mordecay so it shall be with all the wicked if they be not wise to make God their friend and repent of their sinnes though they may be in favour with Kings and great men if they be not in favour with God they shall be thrust into hell with the Divell and the damned Therefore let it be every mans wisedome to separate from his sinnes in this life that his sinnes doe not separate him from Christ at the day of judgment thus the Lord doth shew us hell to bring us to heaven he preaches terror to bring us to comfort as Augustine saith He doth as a man that sees a bird which hee loves ready to fall into a snare he hunts after the bird and makes a noise and so the bird escapes the snare so all the Prophets and our Lord Iesus himselfe foreseeing how we are like to fall into the snare of the Devill and into Hell they have lifted up their voyces and made exclamation to us and have cried to keepe us out of hell that we might avoid the danger of it beforehand Secondly The time when this separation shall be at the day of judgment so the text saith when the Sonne of Man shall sit on his throne Here in this world they may continually live and converse on with another live in a house lye in a bed sit at a table dwell in a towne meete together in a Church but at the day of judgment they shall bee separated the servants of God shall be separated from the servants of sinne So Psal 14. David saith that the wicked are like to the Chaffe which the winde driveth away we see in a floore of a bame where there lyes a heape of corne mingled with Chaffe when the winde ariseth it bloweth away the chaffe and the corne lyes still on the barne floore so the godly and the wicked are like unto a heape of corne and Chaffe in this world that lyes on the barne floore of Almighty God but let the winde of Gods wrath arise and it blowes all the wicked into Hell so there shall not remaine a wicked man in the floore of Gods House but this separation shall not be till the day of judgement The uses are First seeing the separation shall not be till the day of judgment therefore no man must looke for a perfect estate of a Church in this world because good and bad being layd together in this world as chaffe and corne the bad labor to hinder the good and if they cannot hinder them then they will corrupt them therefore one sayes well though there bee tares in a Church yet our faith must not be hindred nor no man ought to bee discouraged because the corne is not separated from the tares they shall remaine together till the day also judgment and therefore wee must not separate from the floore of Christ but hold to it for all this Secondly because the separation shall not be till the day of judgment therefore we can looke for no perfect peace in this world till that time so Exod. 23. 29. saith the Lord I will not cast forth the Canaanites out from thy face in one yeare lest the Land grow barren as a wildernesse and the beasts of the fields multiply against thee So the Lord would not destroy the Canaanites cleane but a remnant of them must remaine for the good of his people in like manner he will not roote out all the wicked but there shall some remaine for the good of his Church for there be a number of sinnes that breake out in Gods people from day to day and the wicked be as scourges to them and to set a-worke the graces of Christ in them therefore no man must looke for perfect peace in this world Thirdly Who they be that shall be separated The good and the bad sheepe and goates the sheepe shall be set at the right hand of Christ and the goates at the left Now the properties of the sheepe be these First They will heare the voyce of the shepheard and follow him they will not follow a stranger Iohn 10. 4. such a sheepe was Samuel 1 Sam. 3. 10. saith he speake Lord for thy servant heareth such a sheepe was David Psal 85. 8. I will hearken what the Lord sayth Let the world say what it will and my friends and my pleasure and my profit I will hearken what God sayes for he will speake peace in his people I will have none other teacher but he and therefore when men will not heare the voyce of Christ but will heare what the world what pleasure and profit saith they be none of the true sheepe of Christ The second is that they will leave all to follow Christ their shepheard their pleasures profit sinnes and whatsoever is deere to them even life it selfe such a sheepe was Paul Philip. 3. 8. where he saith that he accounted all things a◠dung and drosse to be found in Christ such sheepe were the Disciples Math. 19. 17. And therefore when men will not leave all to follow Christ all their sinnes pleasure and profits to follow him it is evident they are none of the sheepe of Christ The third is that they are never well till they be under the government of their shepheard such a sheepe was David Psal 119. Teach me O Lord the 〈◊〉 of thy statutes and Psal 40. 8. I desire to doe thy will O Lord c. Therefore when men desire not to live under the government of Christ but will be governed by themselves they are none of the true sheepe of Christ The fourth is when he hath lost the shepheard he runnes here and there and 〈◊〉 at rest till he hath found him againe so when men have lost Christ by their sinnes they should not be at rest but run here and there
wicked be in that they shall desire the hils to fall upon them and to cover them from the presence of Christ as it is Revel 6. and what a griefe will it be to them to see the godly goe to heaven into joy and happinesse when they must be tormented in hell Philosophers say That no Element is weightie in his owne place as let a man be in the bottome of the Sea and have the Sea on his backe hee shall not feele the weight of it but take him out of the Sea and put a pailefull or a bucketfull of water on his head and then he shall see how weightie it is so this world being the proper place of sinne men feele not the weight of it because it is in his owne Element but bring it to the judgement barre of God and then they shall feele the weight and burthen of it SERMON XLIX MATTHEVV 25. 34. Then shall the King say unto then on his right-hand Come yee blessed of my Father inherit the kingdome prepared for you from the foundation of the world IT is a busie time and I hope ye have learned that all businesse must yeeld to the Lords businesse Exod. 34. 31. the Lord saith Six dayes shalt thou worke and in the seventh day thou shalt rest both in earing-time and in the harvest thou shalt rest It is a worthy example we have 1 Sam. 6. 13. where it is said And the men of Bethshemesh were reaping their wheat-harvest in the valley and they lifted up their eyes and saw the Arke and rejoyced to see it but afterwards they did fling downe their sickles left their labours and went and offered burnt offerings So we must doe at these times when the Sabbath commeth lay aside our labours and performe the dutie that God requireth at our hands and thus much to prepare us Now concerning the last Iudgement we are come to the last point the last day we spake of the Conviction of the offenders that all the wicked shall be convicted of all their sinnes that they have committed and then shall come the sentence of the Iudge which will be most joyfull and welcome to the godly and dolefull heavie and unwelcome to the wicked In the sentence of the Iudge we observe three things 1. The Quality of the sentence 2. The Order of the sentence 3. The Sentence it selfe First The qualitie of the Sentence that it is the finall and last sentence because it shall be the last which shall be pronounced therefore it shall be unrevocable for looke how the sentence passeth so we shal be found in weale or in woe for ever and ever never to be altered and changed As long as we live here we may finde mercie and favour with God if we repent our sinnes lay hold on Christ by faith and be brought into an estate of grace yea and although it be but the day before this judgement come but if once the sentence be passed all mercy is excluded and the gates of heaven and Hell shall be shut up and every man shall be so found in weale or woe for ever ever to abide and continue We see the five foolish virgins came knocked at the gate but because they came too late they were excluded so likewise Esau sought the blessing and that with teares as Heb. 13. and yet went without it because he sought it not in time this time of life is the time of Mercy and grace therefore we must seeke it in this world for it will be too late when once the sentence of the judge shall be pronounced It is a fit resemblance as long as a man hath a stone in his hand to fling he may incline the motions thereof this way and that way but if it be once throwne then he cannot so as long as we live here we may dispose of our selves this way or that way but if once the finall sentence of the Iudge be out it cannot be revoked or altered therefore it is good to repent as soone as may be and to lay hold on Gods mercy offered in Christ One compares the time of life to a drawbridge if a man should make a goodly house with gardens and walkes and all things needfull for it and make a drawbridge to it and this should be the order of the house that when the drawbridge were downe every man that would come might dwell there but if they did attend their profit and pleasure till the bridge were drawen up that there were no way to enter in they should be excluded so men may enter into the Kingdome of God in this life as long as the drawbridge is downe that is as long as there is life but if the drawbridge be once taken up that is if this life be once ended and the sentence pronounced it will bee too late to enter all such loyterers shall be excluded and shut out Therefore while we live heere it must be our wisedome to repent of our Sinnes to seeke for Gods favor in Christ for if once the finall and last sentence be pronounced it can never be altered and changed this is the qualitie of the sentence Secondly The Order of the Sentence For the order of the sentence it is first pronounced to the just Come yee blessed and then to the wicked goe ye cursed Divers Divines doe diversly conceive of this some thinke that the reason why the sentence is pronounced first to the just is because the Lord is more inclined to mercy than to judgment as Matth. 3. he will gather his corne into his barne and then he will burne the chaffe with unquenchable fire So because that the Lord is more inclined to workes of mercy which is most agreeable to his nature than to workes of justice this some thinke to be the reason why sentence is pronounced to the godly first There be others thinke that the Reason why the sentence is pronounced to the godly first is that it might be for the more comfort of the just because they should not be terrified with the terrible and dreadfull sentence pronounced against the wicked when he shall chase and drive them all into Hell So it is out of the tendernesse of Christ that sentence is given to the godly first But I take it that this order of the sentence is because the godly shall judge the World they shall be assessors with him at the day of judgment and sit in judgment with him which is the reason why the sentence is pronounced to the godly first Now that the Saints shall judge the World it is plaineby Scripture as Matth. 19. Christ saith that they which follow him in the regeneration shall sit on twelve Thrones and judge the twelve Tribes of Israel so also 1 Corinth 6. 2. saith the Apostle doe ye not know that the Saints shall judge the world and againe in the 3 vers know ye not that we
shall judge Angels c So they shall be assessors and sit in judgment with him which cannot but be a marvellous comfort to a Christian though the world take upon them to censure their care zeale and conscience now yet one day they shall be Iudges of such worldly caitiffes so that they which have judged others that is the Saints shall be judged of them at the day of judgment If Iosephs brethren had knowne that their brother Ioseph should have judged them when they stripped him of his coate cast him into a pit and sold him away Genes 37. they would have used him more kindly and better by farre in all probability so if the world did know that the Saints should judge them it would make them wary what they did to them and carefull to use them more kindly for howsoever they judge of Christians care zeale and conscience now yet one day the Saints shall judge them Thirdly Thâ—â—â—ntence it selfe which is divers according as it lights on divers persons wherein we observe two things first the Sentence of Remuneration to the Sheepe on the right hand and secondly the Sentence of Condemnation to the Goates on the left hand In the Sentence of Remuneration we observe 4. things 1. An Invitation 2. A Commendation 3. An Assignation 4. A Reason The Invitation is in â—hese words Come ye blessed it is a calling of all the holy and good people to come to Christ as if he should say Come ye holy people you that have repented you of your sinnes and walked in newnesse of life come to me but you that are drunkards whoremasters and covetous persons such as spend your time loosely away with you to Hell to the Devill to paines and torments but you that be holy and sanctified come unto me and enjoy the Kingdome ye have long looked for and as Genes 45. when Ioseph did discover himselfe to his brethren they were abashed at it and crept into a corner in conscience of their bad dealing with him but Ioseph bids them come neere my bretheren come neere be not abashed so at the day of judgment when we shall be ready to creepe into a corner and stand aloofe in conscience of our bad dealing that we have been disobedient to him and have not regarded him as we ought then he shall say to us Come neere me my brethren come neere me be not abashed nor afraid Now this Invitation or calling of the holy and godly people to Christ doth imply two things 1. An Association with Christ 2. A Dissociation from the wicked First an association with Christ all the people of God are called to come to Christ to enjoy him and live with him and indeed here all their desires are set on Christ their prayers tend to this end all the Sermons they heare the labor and paines that they take is to enjoy Christ and to live with him and it is Christs promise Iohn 14. 2 3. I goe to prepare a place for you And if I goe to prepare a place for you I will come againe to receive you to my selfe that where I am there may ye be also and so Iohn 17. 24. in that holy prayer that Christ makes to his Father saith he Father I will that they which thou hast given me be with me even where I am that they may behold my glory which thou hast given me So here then is the comfort of a Christian that he shall be with Christ as we read Ierem. 52. 31. that the King of Babel in the first yeare of his reigne lifted up the head of Iehâ—jachim King of Iuda and brought him out of prison and spake kindly to him and set his Throne above the Kings that were in Babel with him and changed his prison-garments and he did eate bread continually before him all the dayes of his life So Christ will deale with his faithfull people he will take them out of the prison out of the graves change their prison garments speake kindly to them and set their Throne above all the wicked Kings and Princes in this World and they shall eat bread with him all the dayes of their life that is enjoy all heavenly comforts in glory and happinesse for ever We read 1 King 10. 10. when the Queene of Sheba came to heaâ—â—â—he wisedome of Salomon and saw the order of his house and of his servants and his wisedome she said happy are thy men and happy are thy servants c. So when we shall see the glory happinesse of the Saints and shall heare the wisedome not of Salomon but of Christ how much more are the people of God happy and blessed thus much of the association with Christ that they shall be called to come to him Secondly a dissociation from the communion of the wicked and ungodly that vex them and trouble them here in this world The Church is like a Lily amongst the Thâ—rnes as Cantic 2. 2. herâ— they are troubled with a number of â—ad neighbours such as Ezekiel speaketh of a number of goats that tread downe the pasture mud the waters push with the hornes and kick with the prick but they shall be sundred and separated from them that do trouble annoy them they shall heare a voice from heaven saying Come up hither as it is Revel 11. 12. Where we may see the two witnesses that were slaine in the citty which spiritually is called Soâ—om and Egypt after three dayes and a halfe the Spirit of life from God shall come into them and they shall stand up on their feate and shall â—eare a voyce from heaven saying Come up hither and their bodies shall be taken up in like manner all the godly shall be called to an association with Christ and a dissociation from the wicked and ungodly Now this come unto me depends on another come unto me for Mat. 11. Christ calls us to come unto him here in this world to come to him by Repentance faith and Obedience and then we may boldly come unto him at the day of judgment every man could be contented to come to Christ in the Kingdome of glory but first we must come to him here in the Kingdome of grace by repentance faith obedience and the like and then we shall be sure to come to him in the Kingdome of glory for no man comes to him in the Kingdome of glory but by the Kingdome of grace Secondly The Commendation This is layd down in these words Ye blessed of my Father O you be the blessed that heare me you that have repented of your sinnes that have faith and obedience that make conscience of your wayes you be the happy men and women here is the glory of the Saints that in the theater of this world they shall bee pronounced blessed and happy by the mouth of Christ before Angels and men in the hearing of the whole world Now this is to be opposed against all the
power of men and heaven beyond this earth so far is the glory and excellency of this Kingdome beyond all the Kingdomes of this world Now in foure things the excellencie of this Kingdome goeth beyond all earthly Kingdomes First in regard of the bounds and Limits for all earthly Kingdomes have their bounds and limits set them as it is said of the Kingdome of Salomon that it reached from river to river from the river Nilus to Euphrates And so likewise in Hester it is said of the Kingdome of Ahashuerosh that he raigned from India to Ethiopia over an hundred and seven and twenty Provinces But of this Kingdome there is no bounds or limits assigned for Rev. 21. 7. it is said he that overcommeth shall inherit all things not a little house or a little land or a little Kingdome of this world but hee shall inherit the new heaven and the new earth So there shall bee no bounds nor limits to this Kingdome Secondly it doth excell all other kingdomes in regard of time because the former at length are swallowed up of the latter but this Kingdome shall continue for ever and ever So we read Dan. 2. 44. And in the dayes of these Kings shall the God of heaven set up a Kingdome which shall never be destroyed And this Kingdome shall not be given to other people that is it shall not passe from one people to another but it shall continue for ever and ever Thiâ—dly all other Kingdomes have their wants and defects though they may abound with many things we see Salomons Kingdome that did excell all other Kingdomes yet it had wants as 1 King 10. hee had his gold out of Ophir and his horses out of Egypt But in the Kingdome of God there is no want nor defect all things are there that the heart of man can wish as Psal 16. saith the Prophet in thy presence is the fulnesse of joy and at thy right band are pleasures for evermore Fourthly all other Kingdomes have their terrors and feares Cantic 3. 7. Behold the bed which is Salomons Threescore strong men are round about it of the valiant men of Israel they all handle the sword and are expert in war every one both his sword upon his thigh for feare by night So wee see Salomons Kingdome was not without his terrors and feares though it were a peaceable Kingdome But this Kingdome is without all feare for Revel 24. 25. it is said that the gates of this citie shall stand open day and night So they are not afraid of any enemies whatsoever I but seeing this Kingdome excels all the Kingdomes of the World why doe not men respect it and seeke for it more but rather are in love with the Kingdomes of this world I answer by an Opticke Rule because things that bee afar off seeme to bee but small and things that bee nigh seeme great Therefore because men dwell amongst the Kingdomes of this world touch them are far off from this Kingdome therefore they do not respect it so much but let a man change his standing and get within the Clouds and draw neere to God then it will bee great in his eyes and hee shall see it doth excell all the kingdomes of the World The Vses hereof are these following First seeing this kingdome excels all the kingdomes of this world therefore wee have a better estate by Christ and greater honour than ever we lost by Adam For first we lost by him Paradise but by Christ we have Heaven Secondly Adam was lord onely of the Earth and we of heaven Thirdly he had it but on his good behavior we shal have it without condition Fourthly he lived amongst Beasts and Birds and we shall live amongst the Angels Fifthly he had the presence of God but by fits and we shall enjoy it continually Sixthly when hee had all thing he had neede of a help but God shall be all in all to us Therefore as a learned man saith O happy fall of Man that wee have received all this good by This therefore may serve to informe our judgement that we may see that our estate by Christ is better than that which Adam lost Secondly seeing this Kingdome excels all the kingdomes in this World why doe not men seeke and labour after it as Iudg. 18. 9. there were spies sent to discover the land who came and told the people the land was a good land and said to them Why sit you still and why are you slothfull to enter in and possesse the land So seeing all the Patriarkes and Prophets and Apostles and Christ himselfe are the spies of this good land and they tell us that Heaven is a good land and excels all the kingdomes of this World why doe ye sit still and why are yee slothfull to enter in and to possesse it This is the use that Saint Paul makes of it Heb. 12. 28. Wherefore seeing wee receive a kingdome that cannot be shaken Let us have grace whereby wee may serve God acceptably with reverence and godly feare therefore seeing it is not a mutable and a changeable kingdome as the best kingdomes are in this World why doe we not labor to please God to spend our time well here attend him that wee may have it and enjoy this kingdome We see what labour and paines men will take for lesse matters than a kingdome for a little foode and rayment how early men rise in the morning and goe late to bed to get in a little corne and men doe well in it much more should wee labour and take paines that we may enjoy this Heavenly Kingdome Thirdly seeing this Kingdome excels all the kingdomes of this world therefore Christians must comfort themselves with the hope of this though they be meane and poore and it may bee have not house or land yet let them comfort themselves I say with the hope of this that God will bestow a kingdome that doth far excell all the kingdoms of this World if they can repent of their sinnes have saith in Christ if they walke with care and conscience before him therefore let every Christian stay himselfe with the hope of this and let us enter into the veile and lay hold with the Anchors of the Soule as Saint Paul saith Heb. 6. 19. To hold fast the hope that is set before us which we have as an Aâ—chor of the Soule both sure and stedfast and which entereth into that within the veile Saint Basill saith The hope of reward will carry us through any affliction in this World with comfort art thou afraide of shame and reproach for the Gospell sake God will grace thee before men and Angels art thou afraid thou shalt lose thy friends God will bee thy friend art thou affraid thou shalt lose thy goods and thy wealth God will bestow Heaven on thee therefore thinke on the riches that God hath
me So this is the Reason of the Assignement The Popish Church lay hold on these words and would prove thereby that their workes merit at the hands of God because Christ gives heaven to those that doe good to his servants and because they shall be judged by their workes To which I answer although this be the reason why the Lord assignes heaven to them that they did workes of mercy and although we shall be judged by our workes yet workes are not the meritorious cause of it why he gives us heaven but the signes and tokens who be the persons so qualified that shall have heaven such as love Christ and shew mercy to his needy members and doe good to them I will cleere it you by an example The King of England makes a promise to bestow on his subjects a great reward out of his bountie and there came before him his subjects and his enemies and he saith to his subjects I will bestow this gift on you for when I was in France ye did attend on me and shewed your love to mee â—ow this gift shewes who be the subjects of the King and who be the enemies So at the last day when the good and bad shall be before Christ and Christ shall tell them this is the reason why I bestow heaven on you because I was hungry and yee gave mee meat this is not the cause of it but it shewes onely who be the persons that God hath assigned heaven to to those that love him and regard him in his members therefore one sayes well Christ shewes not for what he bestowes heaven in this place but on what kinde of persons he will bestow it And Chrysostome saith though the Saints doe a thousand such things as these yet they deserve nothing at the hands of God it is his bountie to bestow heaven on them for so small and meane things as these So then we see workes are not the cause why Christ assignes heaven to us And there be foure grounds for it The first groundâ— is from the estate and condition we be in all are servants Therefore whatsoever we doe is but our dutie and if it be our duty we cannot merit any thing at the hand of God So saith Christ Luke 17. 10. When yee have done all these things which are commanded you say We are unprofitable servants we have done that which was our dutie to doe Therefore the very estate and condition that wee are in doth shâ—w that wee cannot merit any thing at the hands of God And Chrysostome saith No man is able to shew such an holy conversation of life to deserve any thing at the hands of God but when he hath done all he is but an unprofitable servant The Papists reply against this and say That although a man cannot merit any thing being in the estate of a servant yet if of a servant hee become a friend hee may merit Now that hee may bee a friend it is plaine by the words of Christ Iohn 15. 15. Hence call I you no servants for the servant knoweth not what his master doth but I have called you friends and in the verse before Yee are my friends To this I answer we are servants still though it please God to accept of us as his friends we are only made friends by acceptance in the merit of Iesus Christ which alters not the former condition of duty and service as may be proved by these places Rom. 6. 18. Being then made free from sinne yee are made the servants of righteousnesse and in the 1 Pet. 2. 16. he exhorteth them As free and not using the libertie for a cloake of maliciousnesse but as the servants of God And Christ saith Ioh. 15. 19. Yee are my friends if yee doe whatsoever I command you therefore because we be servants still and remaine in the same estate and condition wee cannot merit any thing but when wee have done all wee doe but our dutie The second ground is our owne impotencie that we are not able to doe any good thing of our selves much lesse can wee merit anything Now that we can doe no good thing it is plaine by the Scriptures 1 Cor. 15. 10. By the grace of God I am that I am And 2 Cor. 3. 5. saith he Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiencie is of God So Phil. 2. 13. For it is God that worketh in you both the will and the dead even of his good pleasure Now then if all we doe is by the power of grace and if it is God onely which worketh both the will and the deed then we are beholding to God for it and God is not beholding to us Origen saith well No workes of man can deserve any thing at Gods hand because they cannot thinke any good or doe any good but it must be from God The Papists reply and say that God may give a man grace which he may so husband as that hee may deserve any thing at Gods hand and they make it plaine by this similitude A father gives a farme to his son and gives him a stocke now the sonne may so raise the stocke and play the good husband as he may purchase any thing that the father hath in like manner say they God may give a man grace and hee may so husband it as he may purchase any thing at Gods hand To this I answer If a father should give his sonne a farme and a stock to use and when he had done so his childe could not earne a penny but it must be the father and the son could not stirre a foot or a hand without the father then the father is not beholding to the sonne but the son to the father This is the case betweene God and us for when he gives us any grace he must give us a second grace to use and to imploy it wel and therefore it is manifest we cannot merit any thing at Gods hands it is the doctrine of the Schoole-men and Aquinas makes it plaine hee puts the question and resolves it saith he A man may receive a benefit from another and may deserve it at his hands as a man may give one an house which he may deserve but if a man when he hath given another an house must give him also power to use the house and wisdome to governe the same that man cannot be beholding to him that receives but the receiver must needs be beholding to him that gave it so although God give a man grace which he cannot use well unlesse he also give him power to use it Therefore God is not beholding to us for any thing but we are to God and therefore we cannot merit any thing at Gods hands The third ground is our imperfection that in every thing we doe we sinne against God and if we sinne against him then we cannot merit any
thing at his hand it is the doctrine of their owne Schoole-men that a sinner cannot merit but we bee all sinners against God therefore we cannot merit any thing Now that we bee all sinners it is plaine by the Scriptures Iob 9. 3. If be would dispute with him hee could not answer him one of a thousand So Lament 3. 22. It is the Lords mercy that we are not consumed c. Saint Ierome saith Who is it that hath not sinned and if a man hath broken but one of the Commandements hee is guilty of the whole Law therefore no man can merit any thing at Gods hands The fourth ground is a disproportion betweene our workes and Gods justice For merits are grounded on Commutative justice as they say and Aristotle saith That commutative justice is equally to give weight for weight so much for so much but there is no proportion betweene our works and Gods justice for Saint Paul saith that all the afflictions of this life are not worthy of the glory that shall be shewed to us Rom. 8. 18. One saith well if a man should suffer all the sufferings that the people of God had done from Adam till this present time having all the vertues of the holy men yet he were not worthy of the glory of heaven if a man should live a thousand yeeres and spend them all religiously hee did not deserve to be in heaven halfe an houre To this the Papists have devised a subtill answer say they It is in justice that God should give heaven to the best men not by a proportion so much for so much but because God will bestow heaven on some body therefore it stands with the justice of God rather to bestow it on the godly than on the wicked I answer this is sophisticall that tels us it is justice that God should give heaven to some body but what justice is it it is not to give so much for so much weight for weight It is not commutative but distributive justice and therefore there is a disproportion betweene our workes and Gods justice Againe the Papists are overthrowne in their owne argument for they say it was commutative justice not by an Arithmeticall but a Geometricall proportion I answer commutative justice to give weight for weight so much for so much is not that but it is according to distributive justice not by Arithmeticall but by a Geometricall proportion seeing he must give heaven to give it to the best men So the answer of the Papist is sophisticall Now in these words are foure things to bee observed 1. That the Iudgement at the last day shall passe according to workes 2. That good workes shall be reported and rewarded 3. That they shall workes of mercy 4. That they shall bee such workes of Mercy as are done to Christians because they are Christians First The Iudgement at the last day shall be according to works Therefore looke what our workes be such shall be the judgement that shall passe on us So Rom. 2. 6. saith the Apostle Who will reward every man according to his workes So also Revel 20. 18. it is said And they were judged every man according to their workes And Matth. 12. 36. saith Christ But I say unto you that every idle word that men shall speake they shall give account thereof at the day of Iudgement So then the judgement shall passe according to works but mistake me not I doe not say according to the merit of our workes for we deserve nothing but according to the qualitie of our workes Saint Gregory shewes out of Psal 7. It is one thing that God should render for a mans workes and another thing to render according to mans workes If God render according to a mans workes then it will bee well for good workes and evill for evill workes I but here a question may be made seeing wee shall be judged according iâ— workes what shall faith doe then I answere Faith is all in all for Faith is proposed as the price of our Redemption to the Iustice of God because we are saved by Faith And Acts 18. 31. it is said Beleeve in the Lord Iesus Christ and thou shalt bee saved and thy houshold and Ephes 2. 6. the Apostle saith by Grace are ye saved through Faith not of your selves And so 1 Pet. 1. 9. Receiving the end of your Faith even the Salvation of your soules So then we are saved by Faith In summe there bee two speciall properties in Faith First It makes us the sheepe of Christ it gathers us to him and sets us at his right hand and moreover it makes us of the Sonnes of Adam the Sonnes of God this is the power of Faith Secondly It makes our worke acceptable before God as Heb. 11. it is said By Faith Abel offered a greater sacrifice than Caine so Faith makes our workes acceptable before God I but seeing wee are saved by Faith why is there no mention of it then I answere because there shall bee a declaration of the just judgement of God Now Faith is secret in the heart of a Man and workes bee open therefore a man shall not bee judged by the secret and hidden graces that is in his heart but by the Effects and Fruits which are open and manifest to the World The use is that seeing wee shall bee judged according to the fruites and not to the secret graces that are in us therefore wee must joyne to our faith good workes for looke what our workes be such shall bee the verdict that shall passe upon at that day therefore Iames 2. saith he O man shew me thy faith by thy workes Thou sayest thou hast faith and thou talkest of faith but let mee see it let it appeare in thy life and conversation joyne good life to it and so Luke 5. 20. it is said that Christ saw their faith and he healed them Hee did not onely see with the eyes of his Divinitie but hee saw their faith by the effects and fruits of it for they laid the sicke man on a bed and did breake through the roofe of the house and let him downe to Christ Therefore as one saies well it is faith that is seene and visible that saveth us not that which is secret and close in the heart but it must bee visible shewed by workes Gen. 27. Isaac would not blesse Iaakob by the voyce or by his speech but hee feeles and handles him and when hee found they were Esaus hands he blessed him so Christ will not blesse Christians by the voyce when they shall say I am a Christian I am a professor but he will handle them and feele them If hee finde their hands to be Esaus hands that is his beloveds hands that they have done good and have beene open to the poore Saints and ready to minister to their necessities then the Lord will blesse them and entertaine them into his
kingdome Secondly All our good workes shall bee remembred and rewarded at the day of judgement and Christ will make rehearsall of them there is never a good deed we have done but it shall be remembred and rewarded so that our labour shall not bee in vaine as Saint Paul saith 1 Cor. 15. ult so Revel 20. 12. it is said And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of Life and the dead were judged of those things which were written in the bookes according to their workes So the Lord hath all the good deeds of his servants written in a booke which shall bee remembred reported and rewarded therefore what a comfort is this to a poor Christian that in the hearing of all the world all his good deeds shall be reported how many painefull Iourneyes they have taken to heare the Word how many houres they have spent in prayer how many teares they have wept for sinne that they have entertained the Saints that they have fed the hungry cloathed the naked visited the sicke what a great inticement this is to doe good to thinke what honor it is that all their good deeds shall be remembred and rewarded Matth. 26. 15. Christ saith of the woman when she had powred the ointment on him that this which shee had done should bee spoken of her wheresoever this Gospell shall bee preached for a memoriall of her But what is the speech of men to the speech of Christ the praise of men to the praise of Christ when hee shall stand out and make a report of all our good deeds wee have done therefore what a comfort will this be I but have not the people of God sinne I answer they have their sinnes and their great sinnes too even the best men that be but here is the comfort when the day of judgment commeth they shall not bee remembred but pardoned and carried on the shoulders and necke of Christ and our good deeds onely shall be remembred As Esay 33. ult it is said The people that dwell therein shall have their iniquity forgiven So Ieremie 31. 33 34. saith the Lord I will make a new Covenant with them and I will write my lawes in their hearts and I will bee their God and they shall be my People and they shall teach no more every man his neighbour and every man his brother saying Know the Lord for they shall all know mee from the greatest to the least saith the Lord and I will forgive their iniquities and will remember their sinnes no more Here is the comfort of Christians that all their sinnes shall be forgotten onely their vertues shall be remembred Exodus 34. Moses put a veile on his face that the children of Israel should not see the glory of it but Christ hath hanged a veile over our sinnes that they should not be seene even his holinesse and sanctifie that the world should not see nor behold them for they are all pardoned remitted and covered with the Robe of his righteousnesse Thirdly the judgement which shall passe upon us shall bee according to the workes of mercie and not only workes of mercie but all other good workes shall have a reward as Malach. 3. 16. it is said Then spake they that feared God every one to his neighbour and the Lord hearkened and heard it and a booke of remembrance was written before him for them that feared God and thought upon his Name So there was a booke written of all the good deeds of them that did feare God and so Matth. 5. 11 12. saith our Saviour Blessed are ye when men revile you and persecute you and say all manner of evill against you for my Names sake falsly Rejoyce and bee glad for great is your reward in Heaven as also Matth. 10. 32. Whosoever shall confesse me before men him will I also confesse before my Father which is in Heaven So then wee see all our good workes shall be rewarded But why doth Christ mention onely workes of mercie I answere there be two reasons of it First because the Lord doth not accept of any worke we doe of hearing of the Word of praying nor of any other good dutie we doe if wee doe not shew mercie and compassion to our brethren As 1 Cor. 13. 3. And though I feede the poore with all my goods and though I give my body that it bee burnt and have not love it profiteth me nothing and Esay 1. 14. saith God My soule hateth your new Moones and your appointed Feasts they are a burthen to me I am wearie of bearing them and the reason was because they did not shew compassion to their brethren as may be gathered out of the 15. verse In like manner the Prophet bringeth in the people expostulating with God and he answering them Esay 58. 3. Wherefore have we fasted and thou seeft not wherefore have we punished our selves and thou regardest is not c Is not this the fasting that I have chosen to loose the bands of wickednesse to take off the heavie burthens is let the oppressed goe free and that ye breake every yoke verse 6 7. Is it not to breake thy bread to the hungrie and that thou bring the poore that wander unto thy house and when thou seest the naked that thou cover him and hide not thy selfe from thine owne flesh and therefore wee may assure our selves the Lord will accept of none of our workes without we be mercifull to our brethren Secondly because as it is Hos 6. 6. The Lord desires mercy and not sacrifice when both may stand together then God will have both But if they cannot he will have mercy shewed hee had rather lose his owne part than a poore man should lose his So the command is Heb. 13. 16. But to doe good and to distribute forget not for with such sacrifices God is well pleased Such is the tendernesse of God that hee is contented to abate of his owne service rather than man should want of his comfort As Matth. 5. 23. If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thine offering before the Altar and goe thy way first bee reconciled to thy brother and then come and offer thy gift Hence we see though it be a great dutie that we owe to God yet for mans good hee will bee contented to stay for his owne service Philosophers say that the fire which is farthest remooved is the hottest and most vehement so it is in love that love which is furthest remooved from God is the hottest and the most vehement love of all other It is an easie matter to love God in himselfe O but for a man to love God in his poore distressed members to love him in his poore Saints and People this is the hottest
ever therefore againe and againe I pray God give us grace to feare it and care to avoid it SERMON LII MATTH 25. 42. For I was an hungred and yee gave mee no meat I was thirstie and ye gave me no drinke c. IT was my purpose to have ended this point with my last daies labour but because there remaineth something more of this point as the reason of the condemnation of the wicked to bee spoken of and one thing besides not yet handled which is what Christ shall doe after the last judgement therefore not I will finish up this Scripture and so will come the next time to that point wee spake of Wee heard out of the former verse of the heavy sentence that should passe on the wicked and ungodly first that they shall bee cast out of the presence of Christ secondly they should goe away with the curse of God on them the sweet mouth of Christ that shall blesse the godly shall curse them thirdly the place that they shall passe into is fire and everlasting fire fourthly the companions they shall live with the devill and his angels Now we come to the Reason of their condemnation for feare lest any man should thinke that it is for some horrible and heynous sinnes that they be judged to hell torments therefore Christ shewes in these words that the people of the world are deceived for they thinke that none but idolaters theeves murtherers whoremasters and such like persons shall goe to hell and that it cannot stand with the goodnesse of God that all these terrible and fearefull judgements should bee inflicted for small and petty sinnes Now Christ shewes that the world is deceived and that men shall bee condemned for small sinnes aswell as the great if they doe not repent for them In these words wee are to observe three things 1. That sinnes of Omission as well as sinnes of Commission will damne a man 2. Not onely great sinnes will damne a man but small sinnes will doe it 3. Though they seeme small to us yet they bee great in Gods accompt First sinnes of Omission will damne a man as well as sinnes of Commission for Christ will not say yee have robbed the poore and taken away their cloathes but ye have not fed the hungry cloathed the naked visited the sicke lodged the stranger the omitting duties of Prayer of holinesse to God of love that we owe one to another this wee shall bee damned for as well as sinnes of Commission For as Augustine saith how many things might Christ say to the wicked at the day of judgement If a wicked man should say Why hast thou judged us to Hell torments He might say because ye be murtherers theeves deceivers of your brethren swearers and because ye be bad livers But Christ shall say none of these things to them but it is because ye have not sed the hungry cloathed the naked lodged the stranger visited the sicke so then the very omitting of Christian duties Christ shall charge us with at the day of judgement will bee of force enough to condemne us Therefore the World is deceived for they thinke if they doe not body harme and pay every man his all is well enough though they doe no good but wee see that for the omitting of good and Christian duties a man shall as well bee damned as for sinnes of Commission therefore it is good for us to be wise and to profit by this lest we be cast out of the presence of Christ As a man may spend the day well in his daily vocation yet when night commeth if he creepe into his bed without prayer and wilfully remaine in that sinne he may be condemned for it if he repent not so likewise a man may eate his meate come to dinner or supper which a man may have because hee gets it with his labour but because he doth not sanctifie it by prayer and draw down a blessing from God upon it therefore notwithstanding other performances he may be damned so likewise on the Sabbath day though a man doe no worke though he doe not ride abroad yet if he lye idle at home and do not come to publike assemblies and is not carefull to keepe it holy to the Lord he may be damned for it And this is the first point that sinnes of Omission as well as sinnes of Commission damne a man if he doe not repent of them Secondly Christ shewes that not onely great sinnes damne a man and cast him out of the presence of Christ but the small too if hee doe not repent them this is another thing that the wicked are deceived in for they thinke if a man be not a theefe a murtherer a whoremaster or a great sinner all is well enough but Christ shewes us that little sinnes damne as well as great If we doe not feede the hungry cloth the naked visite the sicke and lodge the stranger the least sinne is enough to damne a man if he doe not repent of it As Matth. 12. 36. Wee shall answer for every idle word So Matth. 5. 39. Christ saith Whosoever shall breake one of the least of these commandements and teach men so to doe he shall be called the least in the Kingdome of Heaven So then the least sinne is enough to cast us from the presence of Christ we see if a Ship leake water though the hole be but as bigge as a mans finger if it bee not stopt it will drowne the Ship so the least sinne that is will damne a man if he doe not repent of it therefore we must take heed that wee doe not give way to the least sinne for as Saint Ierome saith there is no sinne so little but it deserveth the wrath of God and eternall condemnation Thirdly although these sinnes be small in our sight yet they are great in Gods account For would a man thinke in the light of nature and sight of reason that because a man doth not give bread to the hungry drinke to the thirstie and cloth to the naked these were such great sinnes with a number of others that seeme small in the eyes of the World for they thinke it is a small thing to tell a lie to sweare an oath to raile on a neighbor But Paul tels us 1 Cor. 6. 10. that raylers shall not inherit the Kingome of God and Revel 23. 15. For without shall be dogges inchanters whoremâ—ngers murtherers idolaters and whosoever loveth or maketh lies these although they seeme small in the sight of men yet are they great in the sight of God As if a man looke into a false glasse he can never see true proportion nor right quantitie but if hee looke into a true one then things will appeare in their true proportion and right quantitie so in the false glasse of this world and of mens judgement wee can never see the true proportion of sin nor the right quantitie of it but if we looke into
and Archangels Principalities and Powers Kings and Princes Now there bâ—e many eminencies and excellencies but at the day of judgement Christ shall put downe all rule and authoritie under his feete and then God shall be all in all Secondly God shall be all in all in the fulfilling of the hearts of his servants with grace and goodnesse God is not all in all now in the hearts of his servants he is but something as Chastitie in Ioseph Constancie in David fortitude in Sampson wisedome in Salomon But then God shall be all in all to them we are all like to a bottle that hath at narrow neck that is east into the Sea and cannot fill all at once but receive the water drop by drop but at the day of judgement God shall fill our hearts and soules with all grace and goodnesse Saint Ierome saith well Now God is by a few vertues in us but then he shall be all in all in filling our hearts with graces and vertues and Augustine saith out of this place what is that Paul saith that God shall be all in all whatâ—oever the heart of Man can wish or desire that God will be to a Christian therefore dost thou desire meate and drinke God will be meate and drinke to thee dost thou desire peace God will bee all in all to thee in whatsoever thy heart can wish for and this is the end why Christ shall render up the Kingdome unto his Father that God may be all in all SERMON LIII IOHN 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name hee shall teach you all things and bring all things to your remembrance whatsoever I have said unto you THe Creede as Tertullian termes it is the rule how to â—rder our Faith both concerning God and the Church of God And there are two rules to order our Faith by First that there are three Persons and but one God in substance and in essence and as there are three Persons and but one God So wee must labour to bee all one because we must seeke to resemble God as much as may be although we cannot be one in substance yet wee must be all one in affection and will So it is said Acts 4. 32. that the number of them that beleeved were all of one heart and of one minde and Christ prayes Iohn 17. 21. that as the Father and he is one so all his people may bee one And Rom. 15. 6. the Apostle prayes that they may with one minde and with one mouth praise God even the Father of our Lord Iesus as there is unitie in God so there must be unitie in us It was the Divell that first made division in the World hee divided Man from his God and Man from Man in the most deerest and neerest societie for the divided Adam from his wife and so it is the devill that makes division still in the world as Revel 6. 4. it is said of him There was power given him to take away peace c. So then all division proceedeth from the Divell God hee makes peace but it is the Divell that makes division and therefore it is our duty as God is one so we to labour to bee one though wee cannot in substance yet in affection and will The second Rule is that although they be one in Substance and Essence yet they be three distinct Persons the Father created Man by his power and he Sonne redeemed Man by his blood the Holy Ghost sanctified Man by his Spirit So all these three estates in Heâ—ven concurre and worke together for the good of Man And therefore it is a piteous thing that Man is found to be enemy to himselfe Hence then let every one consider how worthâ—ly doe Men perish and goe to Hell seeing all the Divine Persons worke for Mans good and hee alone is found enemy to himselfe Now we have spoken already of the first Person and also of the second at this present are come to speake of the third Person whereto foure things are to be considered 1. That the Holy Ghost is God 2. That he is a person having a Reall subsisting and that hee is distinct from the Father and the Sonne 3. That he is not onely holy in himselfe but hee is the Effecter and Causer of Holinesse in others 4. That as he makes others holy so he will make me holy and give mee such a measure of Sanctitie as shall bee fit for mee First That the holy Ghost is God it is a ground in Divinitie that hee that beleeves should beleeve in God and in no creature but wee are taught to beleeve in the holy Ghost therefore it is a surething that the holy Ghost is God But for the truth of this point because it is one of the grounds of our Christian faith I will prove it by Scripture and by reason First by Scripture Act. 5. 3. saith Peter to Anâ—nias Why hath Satan filled thy heart that thou shouldst lye unto the holy Ghost and in the very next verse Thou hast not lyed to man but unto God Againe 1 Ioh. 5. 7. There be three that beare record in heaven the Father the Word and the holy Ghost and these three are one what one are they but one God The Papist telleth us that the Divinitie of the holy Ghost cannot be proved by the Scripture but by tradition but this is erroneous and false and there are Schoole-men teach to the contrary as Thomas Aquinas who saith A man must speake nothing of God or beleeve nothing but what is found in Scripture either in expresse words or sense and therefore if it cannot be proved by the Scriptures that the holy Ghost is God we are not to beleeve it because wee are to beleeve nothing but that which is grounded upon the Scripture Another of them saith that he can bring a whole swarme of testimonies to demonstrate unto us the Divinity of the holy Ghost So then we see it may strongly be confirmed by Scripture that the holy Ghost is God and Cyrill saith that it is the holy Ghost that is the inditer of the Scripture and therefore he testifieth of himselfe and revealeth himselfe as much as is fit and needfull for us to know of him that which he hath written of himselfe we may be bold to speake of And Augustine saith that all the ancient Fathers have laboured to confirme this by Scripture that there is three distinct Persons and one God besides in the Remish Testament 1 Iohn 5. 7. we finde observed upon the note of One that there be three divine persons in the Trinitie and therefore this doth affirme the God-head of the holy Ghost but here seeing it is so plaine by Scripture and by the testimonies of the Fathers and by their owne Schoole-men as many as bee well advised that the holy Ghost is God wee need not doubt of the truth of
in God the Father and in Iesus Christ their Redeemer but also in the holy Ghost and are perswaded he will worke grace in them and give them such a measure of holinesse as shall be meet for them here is properly the faith of a Christian which goeth beyond the faith of the wicked for they beleeve they have their sinnes but they doe not beleeve that the holy Ghost will weaken them or subdue and abolish their corruptions when as the people of God have their sinnes also and their great sinnes too but yet they beleeve that the holy Ghost will weaken subdue and abolish their strong corruptions for what is it to beleeve that there is a holy Ghost and be never a whit the better the people of God doe beleeve though they have their sinnes yet they shall have grace from God to subdue them for this is the promise of God to them Ezek. 36. 25. Then will I powre cleane water upon you and ye shall be cleane yea from all your filthinesse and from all your Idols will I cleanse you So Ephes 9. 26. the reason is given The hee might sanctifie it and cleanse it by the washing of water through the Word here is Gods promise that he will cleanse and wash his people from their sinnes and where there is a promise of God there is the faith of a Christian to apprehend it so then it is the faith of a Christian to beleeve God will wash away our sinnes and cleanse us from them but the divinity of the world is quite contrary for they beleeve God made them and the mercy of the Sonne in their redemption but they doe not beleeve that the holy Ghost will worke holinesse in them it is said There be three that beare record in heaven the Father the Word and the holy Ghost and these three are One and therefore as we have the witnesse of the Father and of the Sonne so we must have the witnesse of the holy Ghost therefore as we feele the power of God the Father in our creation and the mercy of God the Sonne in our redemption so also wee must labour to feele the grace and power of the holy Ghost in sanctifying and quickning of us to all duties for herein the faith of a Christian goeth beyond both devils and wicked men Now here is a very profitable point of enquiry to be made How doth the holy Ghost worke holinesse in us as Mary said Luke 1. 34. to the Angell when he told her that she should conceive and beare a Sonne How shall this be seeing I know 〈◊〉 â—an Shee doubted not of the matter but of the manner so a Christian doubts not of the matter but of the manner of this sanctifying therefore wee may with holy reverence say to God How shall this be seeing I am a sinfull man For answere hereunto the Scripture declares by six meanes the operation of the Holy Ghost in us The first is by reprooving us of our want of holinesse shewing us the impuritie of our nature and that we have not a drop of holinesse in our selves It checkes us for our sinnes and reprooves us for them untill wee feele this wee can have no comfort that the Holy Ghost hath wrought holinesse in us as Iohn 16. 8. Christ shewes when the Spirit of God is come into the world hee shall reproove the world of sinne so if the Holy Ghost bee come once into a mans hart hee will shew him the impuritie thereof check and controule him for his sinnes we see if a man come into a house in the darke nothing shewes amisse but if the light shine in then wee may see all the sluttish corners of it so as long as a man is in darknesse all seemes well with him but if once the light shine in then all the slutrish corners of his heart will bee discovered This is the first work that the Holy Ghost workes in us to reproove us of our sinnes and our want of holinesse as if a man bee sick of a dead palsie the way to recover him is by hot oyles and bathes when if once a man come to feele the stiffenesse of his joynts there is hope that he will recover so it is in the worke of grace if a man see his own weaknes and wants how uncheerefull hee is in prayer and in Christ and duities that hee cannot repent though hee desires to repent that hee cannot beleeve as hee doth desire to beleeve there is comfortable hope hee shall recover and that there is a seed of grace in him But if the Spirit of God doth not reproove a man of his sinnes so as to see the impuritie of his nature and want of holinesse hee may feare that there is not the beginnings of grace Secondly by inlightning of us for naturally we are all blinde and ignorant of the wayes of God therefore when the Holy Ghost commeth into us hee makes us see what is pleasing to God and what is displeasing what is right and what is wrong as 2 Cor. 4. wee may see that the Iewes had a veyle hung over their hearts in the reading of the Law that they could not understand and see heaven and happinesse Now the holy Ghost takes away this veyle openeth our understandings and makes us to see know the good way that wee are to walke in So then the Holy Ghost doth inlighten us as 1 Iohn 2. 27. saith hee but the annointing which yee have received of him abideth in you and you need not that any man teach you but as the same anointing teacheth you of all things c. We see Genes 1. when God made the world one of the first things hee made was light so when the Holy Ghost commeth into a mans hart one of the first things that he doth is he inlightneth him it is observed when a good Tenant commeth into a house hee will make windowes into the same if need bee that hee may have good light to see how to doe his businesse by such a Tenant the holy Ghost is that when hee is come into a mans hart hee will make windowes and let in light that so the man may not doe things in darknesse but by the light of Gods words giving them heavenly knowledge Thirdly by uniting us to Christ because Christ is the fountaine of all holinesse as Paul saith Colos 1. 19. for it pleased the Father that in him should all fullnesse dwell Christ is the store house and the treasury-house of all riches to his Church and the Holy Ghost will never leave a Christian till hee hath brought him to the fountaine of grace if a man dig a trench hee will never leave till hee gets to the fountaine that it may flow into it and fill it with water so the Holy Ghost will worke us till he bring us to Christ which is the fountaine and then hee will convey into us spirituall
doubt our selves that our case is bad seeing wee cannot finde the graces of God in us for of a truth they will not lye hid but will grow and increase if they be nourished by the use of good meanes But here may be an objection made many a Christian complaineth he cannot feele there is a growth and an increase of grace in him to this I answer two things First a Christian may grow though he feele not the growth in one grace or other even as a tree groweth continually till it commeth to a perfection and to his full growth but it doth not alwayes grow in one place sometimes it groweth in the body sometimes in the bough and branches and sometime close and secret in the rootes which close and secret growth is as needfull for the tree as that which is sensible and visible so a Christian growes continually but not alwayes in one grace sometimes in one and sometimes in another sometimes in the body and sometimes in the branches and sometimes in the roote close and secret that is in humility which close and secret growth in a Christian is as needfull as that which is visible and sensible Secondly I answer that a Christian sees not his growth because there be some impediments that hinder the same we see in experience that a Childe may feed on good meat and yet he may not grow nor thrive with it and the reason is because it doth secretly eate chalke or coales or dirt or salt and then it will not grow even so it is in a Christian though he feed on good meat on the Word of eternall life yet because he feeds on chalke or coales or dirt or salt secretly that is he hath close and secret sins which he commits unseene and this it is that hindereth his growth in grace but if he leave his sinnes and repent of them then he shall feele a growth and an increase of grace in him The foruth conclusion is although the graces of God grow and in crease in a man yet they come not to perfection in any here in this life as Rom. 8. 23. saith the Apostle and not only the creatures but al we which have received the first fruits of the Spirit even wee which are Apostles and Teachers of the Church doe sigh and groane c. we see Numb 13. 23. that the Children of Israel being in the wildernesse sent certaine men to spy out the land who when they returned home brought with them a cluster of grapes that they might taste of the fruit of the land and so long possesse it so the Lord hath given us a taste of the Spirit and of heaven here in the wildernesse of this world that we might long for enjoying thereof and be in love with it Here an objection may be made is there no man full of the Spirit of God we see Act. 6. that Steven was full of the Spirit of God and Act. 11. Barnabas was full of the Spirit of God Now this may be answered three wayes First Comparatively in comparison of others they were said to bee full in regard they had a greater measure of the Spirit than others as Phil. 3. 12. the Apostle saith of himselfe that he is not yet perfect but he striveth to perfection and yet afterward he saith as many as be perfect let them be thus minded that is that are perfect in regard of others so they were full of the Spirit in comparison of others Secondly they were full in regard of the stirring and working of the Spirit fill a vessell brim-full and it will runne over fill a pot with water halfe full and set it on the fire and the heate of the fire will make it goe over and fill the pot so although a man bee not full of the Spirit yet hee may be full in regard of the working and stirring of the Spirit so they might be full of the Spirit Thirdly they might be full of the Spirit in regard of some particular act as the Schoolemen say that is that they were fitted for the place and office they were appointed to and so Stephan was full of the Spirit of God because he was fit for the office he was appointed and so likewise of Barnabas Now there be two consequents that arise from this Doctrine of which the next time if God please SERMON LV. ROMANS 8. 9. But yee are not in the flesh but in the spirit if so bee that the Spirit of God dwell in you Now if any man hath not the Spirit of Christ he is none of his TWo questions have beene handled already concerning the Holy Ghost first how a man may come by the Holy Ghost and secondly in what measure hee is given to the Faithfull the answer thereunto we laid downe in foure conclusions first That there is but a portion of the Spirit given to the Faithfull here in this life Secondly as it is but a portion of the Spirit that is given so it is but a little portion and a little measure because all the workes of God beginne in weakenesse Thirdly though it begin in weakenesse yet it growes and increases Fourthly though grace growes in a Christian yet that it never comes to fulnesse of spirit they doe receiver but the first fruits and beginnings of the Spirit Now follow the two consequents of this Doctrine First That seeing no man hath fulnesse of Spirit in this world therefore no man hath fulnesse of joy for all our comfort is mixed with sorrow like as in the cup that Christ did drinke of at this passion vineger and gall were mingled together So the cup of every man comfort here is mingled with griefe and sorrow If we had fulnesse of Spirit then wee should have fulnesse of joy but because wee have not therefore our joy is mingled with griefe Secondly that seeing no man hath fulnesse of the Spirit in this world therefore there is no man that is perfectly regenerated or perfectly sanctified in this world all the people of God lie under the burthen of their corruption groning as the Apostle Paul complaineth of himselfe Rom. 7. 22. When I would doe good evill is present with mee Many times when a prisoner is let out of prison his chaines and bolts are not straight knocked off but hee is glad to trayle them about with him till he hath begged his fees so although a man bee freed by the Spirit of God yet he must traile his chaines and his fetters about with him till hee hath begged his fees that is till the clogs and fetters of his sinnes bee knocked off by mortalitie and death hence wee conclude there is no freedome from this burthen till wee come to heaven The third Question is How wee may know whether wee have the holy Ghost iâ— us or no which is a point worthy our learning because it is the Holy Ghost that seales us
flocke of sheepe the shepheard is awake and the Dog barkes so that the wolfe goeth away doth no harme yet saith hee a wolfe hee came and a wolfe hee goes away in like manner a man may come into a Church amongst Gods people and bee restrained from some sinnes either for feare of men or for feare of the law or of some punishment yet still hee is a wolse hee retaines his wolvish nature a wolfe hee comes and a wolfe hee goes therefore we must not onely restraine sinne but wee must kill and mortifie it Secondly they did refraine from some sinnes and not from all So wee see the Pharisee did refraine from some sinnes but not from all hee was not an extortioner or an unjust man but hee was a proud person a hater of the poore and a contemner of his brethren And so likewise Laban hee refrained from speaking ought but good to Iacob and yet he was an idolater or else hee would not have made such search for his idoles Therefore we must not refraine from some sinnes onely but wholly and universally from all of what kinde soever they bee Thirdly a man may bee inlightned and have a great deale of knowledge hee may know God and Christ what sinne is and punishment due unto it with many other profitable notions and yet want the Spirit of God Hebr. 6. 4. we read that there may be some that may bee inlightened and taste of the word of God and of the powers of the world to come and yet never bee renewed againe by repentance if they fall away so Iudas was a preacher had great knowledge and many good gifts and yet hee was a Devill therefore hee had not the sanctifying Spirit in like manner a man may have great gifts of memory and knowledge have a rare and an excellent gift in preaching and neverthelesse want the sanctitie of the Holy Ghost Here because illumination and knowledge is a gift of the Spirit of God and a thing to bee desired and labored for as S. Paul exhorts the Colossians to put off the old man and to put on the new man which is renewed in knowledge therefore I say because knowledge is a gift of the Spirit let us see what is the defect of this illumination and knowledge To this I answer There are two defects in it First men doe not labor for the right kinde of knowledge And secondly they doe not make a right use of their knowledge First men did not labour for a right kinde of knowledge For there are two kindes of knowledge First speculative Secondly practicall knowledge speculative knowledge is to know things to discourse of them and to make table-talke and to speake of them practicall knowledge is to know things to put them in practise that they may bee layd to their hearts and to their lives to bee reformed thereby Now let us all labour for this last kinde of knowledge and not for the first and this is the first defect of mans knowledge Secondly that men doe not make a right use of their knowledge they doe not apply it to their hearts and to their lives for the bettering and reforming of them for it is a sure thing we can have no more comfort of our knowledge than so farre as we put it in practise A man may have a flint stone in his pocket and yet bee a cold if hee doth not make use of it to strike fire so a man may have knowledge and have no comfort by it unlesse he make use of it to the bettering of himselfe Therefore it must bee our wisedome that when we have knowledge to bee sure to apply it to our hearts and to our lives for the bettering of both Fourthly a man may have a kinde of repentance hee may bee humbled for his sinnes cry out against them confesse them and weepe for them and yet neverthelesse want the Holy Ghost as Pharoah Exod. 9. 27. said to Moses and to Aaron I have now sinned the Lord is Righteous but I and my people are wicked Heere wee see that Pharoah saw his sinnes confessed them and yet hee had not the sanctifying spirit so Saul 1 Sam. 24. 17. where of him it is said and Saul lift up in his voyce and wept and said to David Thou art more righteous than I for thou hast rendred mee good and I have rendred thee evill so also of Iudas Matth. 27. 3. it is said Then when Iudas which betrayed him saw that hee was condemned hee repented him and brought back the thirty peeces of silver to the chiefe Priests and Elders saying I have sinned in betraying the innocent blood So then we see a man may repent of his sinnes confesse them bee humbled and weepe for them and yet want the Holy Ghost Now seeing repentance is a good gift of the spirit let us see what is the defect I answer it is in three things First these men did weepe and sorrow more for the judgment that was like to come upon them than for the hatred of the sinne So wee see Ahab did weepe and cry out when the judgment was pronounced against him by the Prophet and yet his repentance was faltie Secondly they did weepe for one and not for all their sinnes so we see Iudas did hee repented this one sinne of the betraying of Christ and had a number of other sinnes hee never repented of so Pharoah hee repented of this one sinne of detayning and holding back of the Children of Israel but did not repent of his other sinnes Thirdly They did weepe for their outward sinnes and not for their inward corruption Therefore thou whosoever thou art must labour of finde in thy selfe whether thou mournest for the hatred of sinne or for feare of Gods judgment if it bee for feare of punishment and for feare of Hell thou canst not have any comfort but if it bee for the hatred of sinne because it is displeasing to God thou mayest have comfort therefore as Augustine saith shew mee the man first that can weepe and mourne for sinne though hee knowes that God will not damne him that hell is shut up and the Divell shall not torment him this man may especially have comfort Secondly that so repents for one sinne as that hee drawes in all his sinnes as far as judgment informes him Thirdly that is humbled not onely for his outward sinnes but especially for his inward corruption Thus wee see Paul did Rom. 7. O wretched man that I am who shall deliver mee from this body of sinne If thou canst finde these three things in thy repentance thou mayest have comfort in it Fifthly a man may have a kinde of love to heaven a desire to be saved and to behold God in glory and yet may want the holy Ghost Two examples wee have of it first of Balaam Numb 23. 10. who
desired to die the death of the righteous and secondly Matth. 19. 16. of the young man that came to Christ and said unto him Master what shall I doe to be saved so a man may have a desire to be saved and to be in heaven and happinesse and yet want the spirit of God Here therefore as before so now let us see what the defect is I answer it is in three things First It is a fleeting desire not constant and setled Balaam had a good desire but it was but in a mood or a fit he desired hee might die the death of the righteous and it was but once that he did so that we reade of and that also when hee saw the glory of the Saints this is the first defect that their desires are but for a fit Secondly they were idle desires they desired heaven but were loth to take any paines as it is said of the Sluggard Prov. 13. 4. The sluggard lusteth but his soule hath nought though hee desire such and such things yet he goes without them because he would not take pains for them therefore we must see that our desires be such as will put us upon any paines and labour so we may be saved Thirdly Such have not earnest desires but those that every little matter will put over we see if a childe askes the brest or meat the mother sometimes will give him a booke into his hand when this quiets the childe it shewes that it was but a flight desire that the childe had for if it had beene an earnest desire nothing would quiet the childe till it had the brest or some meat So it is with many men they desire to be saved and to have heaven and then the devill puts as it were a booke into their hands matter of pleasure and profit which quiets them this shewes that their desires were but slight for if they had beene earnest nothing would content them till they had had the thing that they desired And thus much of the false markes SERMON LVI ROMANS 8. 9. But yee are not in the flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any man have not the Spirit of Christ hee is none of his NOw the point of inquiry is how a man may know whether the Spirit of God and the Spirit grace be in him or no because it is the Spirit of God that seales our redemption as Saint Paul saith Ephes 4. 30. and all our hope of heaven hangs on the Spirit therefore it will be very necessary and profitable for every man to know what be the true markes and signes of the holy Ghost his being in us And this we may discover by considering it two wayes 1. Generally 2. Particularly First Wheresoever the holy Ghost is in what man soever he makes a sensible and a through change and alters him in his will affections and in every part as Matth. 8. Christ saith unto the Centurion If I come I will heale thy servant I will not be idle and doe nothing but if I come I will heale him so if the holy Ghost come into a man hee will not be idle but hee will heale him of his sinnes and make a sensible and a through change in him in all parts So Iohn 3. 7. Christ shewes that no man can enter into the kingdome of heaven unlesse there be a second birth of the holy Ghost in him and 2 Cor. 5. 17. Paul saith that every one that is in Christ must be a new creature So then there must be a second birth of the Spirit people must become new men and women It is a ground in nature that the generation of one thing is the corruption of another as Ice when it turnes to water there is corruption of the Ice so when Christ turned water into wine there was corruption of the water even so it is in the worke of the Spirit as there is encrease of holinesse wrought in a man so there is a decrease of sinne and corruption Wee see in the Gospell that those that were brought to Christ who lay and wanted their feet went away with them such as were blinde went away with their eyes opened such as were deafe and dumbe went away speaking and hearing and such as were dead went away alive so when the Spirit of God comes into a man though hee were lame and not able to walke in the wayes of God yet that will inable him if he were blinde and ignorant that will open his understanding and give him heavenly knowledge if he were dead in sinnes that will put the life of grace and holines into him thus the holy Ghost will make a through change therefore every man must labour to see whether this change be wrought in him or no as 1 Cor. 6. 10 11. it is said that no theeves covetous persons drunkards railers nor extortioners shall inherit the Kingdome of God and such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Iesus Christ and by the Spirit of our God Here was a change indeed wrought in these men So also 1 Tim. 1. 13. Saint Paul saith Before I was a blasphemer and a persecuter and an oppressour but I was received to mercy because I did it ignorantly now I thanke God it is otherwise with me when a man can feele this change and alteration in him that he can say indeed I have beene a bad liver I have beene a swearer and a lyar and a drunkard but now Lord I thanke thee it is otherwise with me I am changed and altered this is a good evidence that the holy Ghost is in him but if a man be not changed and altered but remaines the same man that ever he was the holy Ghost is not in him for where the holy Ghost is there he makes a sensible and a through change Secondly If the Spirit of God come into a man it will stirre and move a man to good things as Act. 2. when the Spirit of God came downe upon the Apostles in firy tongues they began to speake with new tongues the holy Ghost did worke in their hearts and on their tongues so Gal. 4. 6. saith the Apostle God hath sent the Spirit of his Sonne into our hearts which crieth Abba Father even so if a man hath the Spirit of God in him it will stirre him to repentance and to the duties of prayer and holinesse therefore we are to consider no man can have the Spirit of God but he shall feele movings and stirrings of the Spirit for as it is in the naturall life that there cannot be life in us but it will be seene by breathing or panting stirring or moving there will be operations of life so it is in the life of grace there cannot be the Spirit of God in a man but there
as occasion shall be offered to doe them good it is the Holy Ghost that doth put it in us as Paul saith Galath 4. 6. he hath sent the Spirit of his Sonne into our hearts whereby wee cry Abba Father Hence wee see it is the Spirit of God that stirres us up to the duties of prayer and holinesse The fourth benefit is To give us power and ability to performe Christian duties and services for the Spirit of God doth not onely open our hearts to understand the Scripture excite and stirre us up to good duties but doth also enable us to doe them to repent of our sinnes to pray to God to love our brethren to rest and relye on God in the time of trouble In the story of Sampson we see that he did shake himselfe and did thinke to have done great maters yet for his life he could not because his strength was gone in like manner when wee see other men can pray repent of their sins when thou canst not doe so know it is the Holy Ghost that doth inable thee for there be a number of Christian duties that we are no more able in the estate of nature to doe than a dead man can remove a mountaine as when a man is truely humbled for sinne and cast downe that a naturall man should looke up to God by the eyes of faith to rest and to rely on him for the saving of his soule this hee is no more able to doe than a dead man to remove a mountaine so likewise for a man to resist a temptation agreeable to his nature he is no more able to doe it than a dead man to remoove a mountaine againe when a man is in want and in need then to rest and rely on God for the feeding of his body that as he hath trusted God with the saving of his soule so hee will rely on God for things needfull a naturall man is no more able to doe this than a dead man to remove a mountaine but the Spirit of God inables a man to doe that for that which is impossible to nature is made possible by the Spirit of God The fift benefit is to comfort in distresse although a Man wants house or land and a number of outward comforts yet if hee have the Holy Ghost to comfort and assist him hee neede not care for any thing else Therefore Christ saith to his Disciples I will send you a Comforter in the World ye shall have trouble but he shall mitigate and asswage all your troubles So Acts 9. 31. it is said Then had the Churches rest throughout all Iudea Galile and Samaria and were edified walking in the feare of God and in the comfort of the Holy Ghost were multiplyed Therefore whatsoever our trouble is yet it is a great stay that we shall have comfort in the Holy Ghost and not be driven to take up the complaint which David doth in the Person of Christ I looked for some to have pittie on mee but there was none and for comfort but I found none for though it be true of Christians that in their trouble they looke for some to pitty and comfort them but they finde none yet neverthelesse in their extremity the Holy Ghost doth comfort them therefore if men want comfort in the time of trouble what shall they doe send for fidlers and merry company to comfort them as Saul did and fall into relapses no but wee must labour to get the Holy Ghost to comfort us for the comfort of the Holy Ghost goes beyond all worldly comforts First because all worldly comforts may be taken from us let it bee in our goods or friends or whatsoever else these comforts may faile us because the ground of them is not good wee may be taken from them and they from us but the comfort of the Holy Ghost can never be taken from us because it is grounded on Gods Love and favour and hope of Heaven therefore the Divell and all the World shall never be able to take away this comfort Secondly because all the comforts in this life be not pure and intire comforts but have alwayes some sorrowes in them as wee see Hest 5. when Haman had all the glory that Ahashuerosh could afford him yet he was not at quiet because Mordecai sate at the kings gate the cup of our comfort here in this world is a mixed cup like to Christs cup mingled with wine and Myrrh much bitternesse so all our worldly comfort is mixed with gall But the comfort that we have by the Holy Ghost is pure and intire it comforts us in all the distresses that befall us It made Paul and Silas sing in Prison Acts 16. It made the Apostles goe away rejoycing that they had suffered rebuke for the Name of Christ Thirdly because all worldly comfort failes and leaves us at the day of death when the more comfort we have had by it the more griefe it will bee to part from it Therefore Christ saith Luk. 12. to the rich man Thou foole this night shall thy soule be pulled away from thee but the comfort of the Holy Ghost is most beneficiall and refreshing at the day of death because then we draw neere to the accomplishment of Gods promises as Paul saith 2 Tim. 4. 7. I have fought a good fight and have finished my course I have kept the faith from henceforth is laid up for mee the Crowne of righteousnesse which the righteous Iudge shall give at that day hence we conclude all worldly comfort is not comparale to it And here I thinke there is none but will assent with me to pray to God to give us the Holy Ghost as David prayes Psal 4. That God would lift up the light of his countenance upon him howsoever others desire other things let us pray to God though wee want many outward comforts yet that wee may have the holy Ghost to comfort us Now there are three speciall times that the Holy Ghost doth comfort in 1. In trouble and affliction 2. In the distresse of Conscience 3. In the day of death The Holy Ghost doth comfort us in trouble and affliction three wayes First by perswading us that God is our Father and that he will not leave us but will stand by us in the time of our trouble as Psal 23. 4. David saith Yea though I should walke through the valley of the shadow of death yet I will feare no evill for thou art with me So Psal 27. The Lord is my light and my salvation whom shall I feare The Lord is the strength of my life of whom shall I bee afraid this is one meanes whereby the Holy Ghost doth comfort therefore if a man have the holy Ghost he neede not care because that will comfort and uphold him in all the trouble that doth befall him Secondly by turning all things to our good as Rom. 8.
the Apostle saith All things shall worke to the good of them that love God There be many things that seeme to goe against Christians all which yet the Lord turnes to their good the Philistians could not resolve Sampsons riddle but every Christian can as honey came out of the dead body of the Lion so a Christian drawes sweetnesse from the dead body of Christ even in trouble and affliction by perswading of us that God will turne all to our good Thirdly the holy Ghost doth comfort us by perswading of us that God will set an end to all our troubles as it is said Psal 102. That God will arise and have mercy on Sion for the time to have mercy thereon is come even the appointed time is come so also Psal 62. 2. saith he yet hee is my strength and my salvation and my defenceâ— therefore I shall not much be moved Now three wayes the Holy Ghost giveth us comfort in affliction First by perswading us that God will take it away Secondly that if he doth not take it away he will mitigate and asswage it as Psal 18. David saith by my God I have leaped over a wall although God did not take away the wall or though hee doth not make the wall lower yet by the helpe of God I can leape over the wall Thirdly that though he doth not mitigate or asswage it that yet he will give us patience to beare and undergoe it as it is in the Psalme I cried unto the Lord and the Lord heard me and hath renewed my strength therefore we may say with Saint Paul Thankes bee to God who hath comforted us in all our tribulations The second time is In the distresse of Conscience of all distresse there is none like it as Salomon saith Proverb 18. 14. The spirit of a man will sustaine his infirmities but a wounded Spirit who can beare Now it is the Holy Ghost that doth comfort a man in this distresse First By perswading us that we are the Children of God Rom. 8. Saint Paul saith The same spirit beareth witnesse with our spirit that wee are the Children of GOD whereupon Chrysostome saith if GOD should send an Angell or an Archangell and should tell thee that thou art beloved of GOD and that thou art his Childe would not this comfort thee in this distresse of conscience but God hath not sent an Angell or an Archangell onely to perswade thee that thou art the childe of God but hee hath sent his Spirit into thy heart to beare witnesse unto thy spirit that thou art the Childe of God Secondly by perswading us that there is a seede of grace in our hearts as 1 Iohn 3. 9. Whosoever is borne of God sinneth not because his seed remaineth in him and Iohn 8. Christ saith He that beleeveth in mee out of his belly shall flow Rivers of living water therefore seeing there is a seede of grace remaining in all the faithfull though they goe astray and wander yet they doe as the sheepe cry unto the shepheard and are not at rest till they be brought home to God So we see David did in the Psal 119. saith he I have gone astray like a lost sheepe Lord seeke thy servant for I have not forgot thy Commandements The third speciall time is at the day of death when all comforts faile us then the holy Ghost comforts us by perswading us that God is our Father and that we are going home to him and are at peace with him Thus Iohn 17. 11. Christ saith I come to thee holy Father keepe them in thy Name even these which thou hast given me And 2 Pet. 3. 12. saith he Looking for and hasting unto the comming of the day of God So it should be comfort to a Christian that by death he is going home to God and that he cannot bee at rest till he come there Secondly The Holy Ghost doth comfort us by perswading that Heaven is opened for us and that the Angels are ready to receive us and that the ending of this life is the beginning of a better We read Gen. 26. 6. when Iaakob was going to Padan Aram he laid him downe to sleepe upon a stone where he saw a vision a ladder reared up that reacht to Heaven the Angels ascending and descending thereupon and Christ ready to receive them at the head of the ladder So Acts 7. Stephan at the time of death saw Heaven opened and Christ standing at the right hand of God ready to receive him such comfortable visions shall the people of God have at the time of death at least such comforts as shall be fit to comfort them in this Thirdly By perswading us that although our bodies rot and consume yet one day they shall rise againe to glory and happinesse so Iob saith I know that my Redeemer liveth and that he shall stand the last on the Earth and though after my skin worms destroy my body yet shall I see God with my eyes and Iohn 11. 23. Iesus saith to Mortha thy brother shall rise againe to whom Martha replies I know he shall rise in the resurrection at the last day Therefore howsoever our bodies rot and consume in the Grave yet one day they shall rise to glory and happinesse It is a good meditation of a learned man at the time of death and of thy departure thinke of all the good doctrines that have beene taught thee of good Preachers to comfort thy selfe with them remember that Iesus Christ is the Lambe of God that was crucified and killed for thy sinnes and is ready to receive thee who tooke order in his last Will and Testament for thee as Iohn 17. Father saith he I will that where I am there they be also and to the theefe on the Crosse This day shalt thou be with me in Paradise So rest thy selfe in this hope and goe thy way to thy Christ goe home to Abraham Isaak and Iaakob and to all the holy men departed and such as are behinde shall follow after where we shall all meete together to behold God in glory and sing praises to him world without end So this comfort that we have by the Holy Ghost will stand by us when all comfort will faile The sixth benefit we have by the Holy Ghost is abilitie and power to performe any speciall calling for there is no man that can performe any speciall calling till the holy Ghost hath enabled him as 1 Sam. 10. it is said The Spirit of God came upon Saul and made him fit for governement and Acts 2. the Spirit of God came downe upon the Apostles and made them fit to preach to all Nations so Exod. 38. 2. it is said of Bezaleel that He was filled with the Spirit of God in wisedome understanding knowledge and in all workemanship to finde out curious workes in gold silver and in brasse So there is no
might have perished with the world therefore what cause have wee to be thankefull to God for so great a mercy The fourth thing that was observed in the parts of the Church is that they are called out of the condemned multitude of the world to blessednesse and happinesse to bee saved by Christ so Saint Paul saith in this place And the Lord added to the Church from day to day such as should be saved there is all the harme the Lord means us to save and to bring us to blessednesse and happinesse therefore every man must take heed hee doth not despise this holy Calling when the Lord invites him to repentance faith and to an estate of grace We see Mark 10. 9. when Christ cals the blinde man he flung away his cloake and got upon his legges and followed him so it should bee the care of every one when Christ cals him to fling away his sinnes and corruptions and make all hast to follow him for if the blinde man did follow him for the curing of his body much more should we for the curing of both soule and body First therefore let us take heed we doe not despisse this Call of God seeing all the harme he meanes us is to save us Secondly seeing Christ cals us to enjoy blessednesse and happinesse and to live in communion with him therefore there is no damned man that can be a member of Christ it is true indeed that the wicked may live in the Church as bad humors be in the body but they are no parts of the body the Scripture is cleere for it as 1 Iob. 2. 19. they went out from us but they were not of us for if they had beene of us they would have continued with us but they went out that it might bee made manifest that they were not all of us as if he had said if they had communion of grace and of the Spirit with us then they would have continued but because they had not therefore they went away The Papists say that a damned man may be a member of Christ but wee see it otherwise Col. 2. 19. saith the Apostle and not holding the head from which all the body by joynts and bands having nourishment ministred and knit together increaseth with the increasing of God and Austine saith that there is no damned man can bee a true member of Christ because Christ is the Saviour of the body therefore let us labour to bee members of Christs body and then wee shall be saved but if we be not then wee are like to perish although wee should be the greatest Princes in the world but if we be true members of Iesus Christ then we doe beleeve that one day we shall bee blessed and happie whatsoever our estate be here therefore if there bee but one or two saved in a towne let us labour to be one of them if men should suffer Shipwrack and there should bee a boat found that would hold no more than tenne every one would labour to be one of the tenne so wee all have suffered shipwracke by the sin of Adam in the sea of this world now to save us the Lord hath given us a little boate which is his Church that whosoever can get into it shall be saved therefore if there bee but two in a country or one in a towne that is saved wee must labour to bee one of the number SERMON LX. ACTS 2. 47. And the Lord added to the Church from day to day such as should be saved A Good hearer is like to dry powder that every little sparke of fire will make it kindle but wet powder must bee often touched before it will take so the unfitter that men be to heare and unprepared the more paines it is to the speaker to worke affection in them Wee shewed you the last day that the faith of a Christian consists in two things in God and the Church of God and that the Church of God is a company of people called out of the damned multitude of this world whom God will eternally save with his owne selfe Whence these considerations offered themselves unto us first What the Church of God is in his owne Nature which wee did then dispatch secondly What bee the parts or the divers estates of the Church of God here in this world whereof wee are to speake at this present The Church considered according to its parts is twofold 1. The triumphant 2. The militant Church The Church triumphant is that which is blessed and happy with God in heaven so called because it is not in conflict and combate as we be warring against sinne lusts the devill and the world but having overcome all are now blessed in heaven Hereof the Apostle speakes Heb. 12. 22. but yee are come to the mount Sion and to the Citty of the living God the Celesticall Ierusalem to the company of innumerable Angels and to the Congregation of the first borne whose names are written in heaven and to God the Iudge of all and to the Spirits of just men made perfect so Col. 1. 20. saith he For it pleased the Father that in him should all fulnesse dwell and having made peace by the blood of his Crosse by him to reconcile all things unto himselfe c. It is an opinion in the Greeke Church that the Saints are nor glorified in heaven till the judgement day but this opinion of theirs is false for it is first against the Scripture and secondly against reason First It is against the Scripture as Eccles 12. 7. Dust returnes to dust and the Soule returnes to God that gave it now this must needs be spoken of the blessed presence of God that the soule goes to in regard of power for God was present with it before so Luk. 23. 45. Christ said to the Theefe This day thou shalt be with me in Paradise marke saith Saint Augustine Christ doth not delay the Theefe but even from this woodden crosse he is translated into his heavenly kingdome so Paul speakes Phil. 1. 23. desiring to be loosed and to be with Christ and not onely speakes he this of himselfe but also of all the faithfull people of God as 2 Cor. 5. 8. Neverthelesse we are bold and be willing rather to remove out of the body and to dwell with God thus it is cleare by the Scripture that the soules of the beleeving and faithfull goe to heaven immediately to glory So then the Greeke opinion is false it cannot be denied but that some Scriptures seeme to looke this way as that Matth. 20. 6. when the evening was come every one had his penny they received their hire so that Col. 3. 4. When Christ which is our life shall appeare then shall ye also appeare with him in glory Now these Scriptures and the like are to be understood of the glory of the body or else of the declaration of the glory that soule and body
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
elect Angells are pure and Holy and cannot lye Now for the Booke of Iudith that is a storie devised for the Credit of the Iewes for there was never such a King as is there spoken of amongst the Iewes nor such a high Priest nor so long a time of tranquillitie and peace for so many yeeres together as is spoken of Chap. 6. 7 8. And for Ecclesiasticus Chap. 24. 12. there the eternall wisedome is said to bee a creature Therefore hereby it may appeare that although there bee some good things in them yet they rast of the vessell of earth whence they came and shew that they came not from heaven as the Canonicall did therefore the Church had good reason and ground not to receive these Bookes as the Scripture and also to preserve the true Canon of the Scripture without addition or subtraction and indeed it is well when the two Testaments may meet together without parting that their lippes may kisse each other to joine Moses and Christ the Law and the Gospell together seeing that the last words of the Old Testament ends with a Curse and the New beginneth with a blessing this is the generation of Iesus Christ the Sonne of David the Sonne of Abraham The uses are Seeing it hath beene the care of the Church to preserve the true rule and Canon of the Scripture without addition or distraction wee should blesse God and bee thankfull that hee hath not left us without a rule in so many worldly distractions where Kingdome is set against Kingdome one learned man against another in such varietie of opinions yet hee hath not left us without a guide to direct both our lives and consciences in the right way if wee will obey it as it is Esai 8. 29. To the Law and to the Testimonies if they speake not according to this word it is because there is no light in them so Iohn 5. 39. saith Christ search the Scriptures for in them yee thinke to have eternall life and they are they which testifie of mee to the same purpose also 2 Pet. 1. 19. saith hee Wee have also a most sure word of the Prophets to the which yee doe well that yee take heed as unto a light that shineth in a darke place c. Therefore we see that God hath given us a rule to direct us by in the time of distraction and danger If one should have a long jorney to goe and one should put into his hand a glasse that would shew him every step hee should take that hee might not step one step awry how thankfull would this man bee such a glasse is the Scripture for wee have a long journey to goe from earth to Heaven wherefore the Lord hath put this glasse into our hands that is hee hath given us the Scripture to shew us every step which wee should take that if wee set but one foot awry wee may see it Therefore how thankfull should wee bee to God for it Act. 17. 11. when Paul had preached the word there being opposition amongst them they got to the Bible and searched out the truth of the matter whether it were so or no whereupon it is said many of them beleeved So when the learned men and preachers have oppositions there being distraction and diversities of opinions amongst them the Lord hath given us a rule Wee must to the Scriptures Therefore thankes bee to God hee hath not left us to erre and wander but hath given us a direction to guide us Augustin saith well concerning this point if there bee any distraction or opposition about this thing or that thing let Christ bee the Iudge for hee speaketh in the Scripture therefore this is an excellent blessing which we are to bee thankfull for that God hath given us a Rule to walke by The second use is seeing God hath given us a rule to walk by therefore no man can excuse himselfe and say I would have done it if I had knowen it or if some body had told it mee or if I had a rule to goe by Now there is no man can excuse himselfe and say hee hath not a Rule for God hath left him one in his word which makes all unexcusable as Iohn 15. 22. Christ speakes If I had not come and spoken to them they should not have had sinne but now their sinne abideth so if God had not left us a rule and a direction to guide our selves by in the Bible wee should have had no sinne but because God hath given us such a rule to walke by therefore if wee walke not according to it wee have no cloake for our sinne Seeing God hath left us a rule to walke by It must bee our wisedome to make use of this rule in our thoughts speeches and actions Wee see a man is much the better that hath a rule to worke by for hee will stick it at his backe worke by aime and not by ghesse so Psal 119. 33. saith David Teach mee O Lord the way of thy statutes and I will keepe it to the end As if hee should say let mee but know thy will and I am contented to doe it If once wee know Gods will wee must direct all our speeches and actions to bee ruled by it It is a great infamy to any man to come into an order and not to hold him to his order as to bee a Soldier or a Scholler but much more to bee a Christian and yet not to humble ones self to the rules of Christianitie how just shall our condemnation bee the Rule of Gods Word teacheth a man to bee temperate and not to bee overtaken with surfeting and drunkennesse to bee mercifull to deale conscionably in our wayes and not to mispend our time to repent of our sinnes and therefore when men will not hold them to their rule to live temperatly walk holily and to make conscience of their wayes to deale truly and justly with men to take heede they doe not mispend their time to repent them of their sinnes if they doe not these things they are fallen from their rule and shamed in that they hold not to it Augustin saith there bee a number of things that seeme to bee straight but bring them to the rule and then wee may see their obliquities so there bee a number of things that seeme to be straight and good but lay them to the Rule bring them to the Scriptures and to the Law of God then wee may see a number of obliquities in them and how short they come of the Rule as 1 King 17. when Elias applied himselfe to the Child 's dead bodie his face to the Childs and his hands to the Childs hands then did appeare the dissimilitude between them and how short the Child came of him So when we shall compare our actions with the Law of God then wee shall see the dissimilitude and disproportions betweene them and when wee see how short
direct her to Heaven in the Church are the Springs of life and salvation there are the Scriptures and the meanes of holinesse all other companies and societies have not the like The Papists say that they have more meanes of holinesse than we by their Fasting Pilgrimages Castigations and such like trumperies but I would have them to consider what Saint Paul saith in the 1 Tim. 4. 8. Boâ—ily exercises profit little marke saith a good man hee doth not say they profit nothing but they profit little when they want the maine as Augustine saith they runne apace and the more speede they make the further off they be from Heaven Now the Papists faile in too maine things first in the true ground secondly in the true meanes of holinesse First in the true ground for before our workes be accepted our persons must be in favour for our works cannot please God till our persons please him as Gen. 4. 4. But the Lord had respect unto Abel and to his sacrifice Some thinke to please God with their good deeds and never seeke to have their persons accepted by the meanes of Christ and therefore they faile in the ground Secondly they faile in the true meanes for righteousnesse and holinesse come by union with Christ being ingrafted and planted into Christ by a true faith that the life that they live they may live in the Sonne of God and so Christ derives his holinesse to them but if they bee not united and knit to him they doe not live in him Wherein they may be compared to a Man that takes a Siens and bindes it to the barke of a tree then waters it and bestowes great paines about it neverthelesse it withers because it is not ingrafted into the tree so because they be not planted into Christ to draw holinesse from him therefore though they take great paines yet all comes to nothing so that they faile in the right ground and true meanes of holinesse Now because the true meanes of holinesse is in the true Church therefore it must bee every Mans wisedome to take his best advantage by the use of good means to profit by it We see the little Bees though they keepe their hives in a wet day yet when a storme comes they will get up so much the sooner and be the more painefull in like manner if we be hindred by foule weather or by sicknesse when God offers us occasion we should be so much the more painefull and diligent because the true meanes of holinesse is in the Church Here let us apply to our selves First seeing then the Church of God is Holy therefore it must bee every mans care to be holy for if there be any disproportion or dissimilitude in any of the members it makes a deformitie in the body as if one hand bee long and another short one hand white and another blacke one cheeke red and another pale one eye cleare and another thicke so when one member is holy and another prophane when some make conscience of their wayes and other live in grosse sinnes this makes a deformed body therefore it must be the care of every one as the Church is holy so to bee holy Wee see the wilde beasts that were savage and cruell before they came into Noahs Arke when they were there they laid aside their ferocitie and wildnesse and became tame and gentle so though we were called beasts before we came into the Church of God yet now when we be once in the same we should leave all our wildnesse and prophanenesse and labour to be holy We know what was Thâ—maâ—s speech to Ainmon such a thing as this ought not to be done in Israel so when we are tempted to any sinne or uncleannesse we should say likewise such a thing as this ought not to be done in the Communion of the Church nor by any member thereof Secondly seeing the Church is holy wee must take heede that wee doe not disgrace or defile it that are the members of it for the shame disgrace and blot doth not rest on our selves but on the Church as in Iohn we see when the buyers and sellers had polluted the Temple Christ makes a whip and whips them out now if Christ was thus displeased with them that defiled the materiall Temple much more will he be with those that defile the spirituall Temple 1 Cor. 5. 1. The Apostle reproves the Church of Corinth in these words It is reported that there is fornication amongst you such as is not so much as named amongst the Heathen whereupon saith Chrysostome Marke he doth not say such an one and such an one hath committed fornication but it is reported commonly that you have done it you that bee professours and religious and therefore you have disgraced the Church of God by your sinnes and brought a blot on it you I say that bee the members of it because the Church of God is holy and you bee unholy Thirdly seeing the Church of God is holy wee must take heed we doe not meddle with it to annoy it and to hurt it It is the charge that God gives Psal 105. 15. Touch not mine anointed and doe my Prophets no harme so Zech. 2. 8. God sayes hee that toucheth you toucheth the apple of mine eye and 1 Cor. 15. 9. saith S. Paul For I am the least of the Apostles which am not meet to bee called an Apostle because I persecuted the Church of God and Senacherib though he overcame many countries and Kingdomes yet when hee came to besiege Ierusalem the Angell of the Lord destroyed his Hoast so that he was compelled to goe home with shame So Revel 20. 9. when Gog and Magog went to compasse the Tents of the Saints and the beloved citie it is said fire came downe from Heaven and devoured them therefore men must take heed how they meddle with the Church to annoy or hurt it Fourthly seeing the Church of God is holy it must bee our care to keep it so and to rid it of drunkards whoremasters and uncleane persons so wee see 1 Cor. 5. 13. saith the Apostle Put away from amongst you that wicked man it must bee the care of the Church to rid out them that bee evill Chrysostome saith if a man should have a fountaine committed to him to keep for a King would hee let Hogges and beasts descend into it with their feete to mud and puddle the water so saith hee thou that art a minister God hath committed a fountaine to thee to keep not a fountaine of water but a fountaine full of life and Spirit and the bloud of Christ therefore it must bee thy care to keepe the fountaine pure and not to let every beast come in to defile the same seeing the Church of God is holy it must bee thy care to keepe it holy and that no man doth defile the holy things of God Thus much for the
a time when divers men were excluded from the Congregation of the Lord as Num. 22. the Ammonites the Moabites because they did not meete the people of the Lord with bread and water but now it hath pleased God to take in all sorts of men so that no man is excluded unlesse hee will exclude himselfe as it is said Esai 65. 25. That the Wolfe and the Lambe shall feed together and the Lion shall eate straw like the Bullock and to the Serpent dust shall bee his meat the sense is that in the time of the Gospell the Lord will alter the naughtinesse of mens hearts and bring them to joine in holy sweet communion one with another but if they would not attend him but desire rather to live in their sinnes still than they should live in Gods curse the Serpent shall eate dust hence wee are taught seeing God doth exclude no man wee must take heede wee doe not exclude our selves If a man comes to a Kings Court in meane apparell and have no good attendance he can have small hope of accesse to the King oh but let him come to Gods court though hee come never so meanely and basely apparelled if hee bee well attended with faith and the graces of his Spirit then he shall have accesse into the presence Chamber of Almightie God therefore seeing no man is excluded doe not thou exclude thy selfe If a gift grant or pardon should come from the King to certaine persons that would claime it there is no man that would exclude himselfe and say it doth not belong to mee but every man would labour to have his part in it so the Lord hath given a gift and a grant to bestow pardon of sinnes the love and favour of God heaven and happinesse to all that will repent and beleeve in Christ Therefore no man must exclude himselfe and say it doth not belong to mee but labour to have his part in it Thus the Church is Catholike in regard of the persons Thirdly the Church of God is Catholike in regard of time for it hath beene in all ages and so shall continue to the end of the world it began in Adams time and shall continue to the last man that shall live it hath bin in all times and it shall continue so long as the world doth last For this world was made for the good of the Church therefore God lets it stand for their sakes and as soone as the people of God be gathered home then this world shall have an end as the Prophet David hath it Psal 48. O God according to thy Name so is thy praise unto the worlds end so also Psal 89. thy seed will I establish for ever and set up thy Throne from generation to generation and Dan. 2. 44. it is said And in the dayes of those Kings shall the God of Heaven set up a Kingdome that shall not be destroyed a Kingdome that shall not bee given to another but that shall breake and destroy all those Kingdomes and it shall stand for ever Here wee may see the honour that God brings us to to bee of that Communion and fellowship that all the Saints are of to bee of that Church that Adam Abel Henoch Noah Abraham Moses and all the rest of the Patriarchs Prophets Apostles and Christ himselfe were of and all the holy men that have lived as Ephes 1. 11. saith the Apostle Now therefore yee are no more strangers nor forrenners but citizens with the Saints and of the household of God and are builded upon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe corner stone so Heb. 12. 17. Saint Paul saith for yee are not come to the mount that might bee touched c. but yee are come to the mount Sion and to the citie of the living God the celestiall Ierusalem and to the company of innumerable Angels and to the congregation of the first borne whose names are written in Heaven and to God the Iudge of all men and to the Spirits of just and perfect men So then wee see that this is the honour that God hath brought us to to bee of the same Church and company that the Prophets Apostles holy men and Christ himselfe were of Therefore to apply it first let us not lose the graces of God like a slight huswife that keepes the emptie caske and boxe and loseth the Iewell but let us labour to partake of the same graces with them seeing wee are of the same Church that they bee of Secondly seeing the Church hath beene in all times past and shall continue to the worlds end therefore it may bee our comfort in all the troubles that doe befall it when wee see men conspire against and labour to destroy it yet notwithstanding all that they can doe it shall stand and continue to the worlds end It hath bin in all times and it shall continue for ever as Psal 48. 8. David saith As wee have heard so have wee seene in the citie of the Lord of Hosts in the citie of our God God will establish it for ever Therefore seeing hee hath established the Church it shall stand though all the world were set against it Augustine saith well The enemies of the Church though they come and gather themselves together to destroy and roote it out yet this is the comfort Christ will keepe it hee hath a sword to defend it he will tye up the devill and shut up hell that they shall not trouble the Church therefore though wee doe not see the Church visbile it not being patent and openly seene but sometime hidden as it was in the time of Elias from the fury of the world yee we must beleeve that the Church of God is Catholike or Universall that it hath beene in all times and it shall continue to the worlds end Now the Papists adde somewhat unto this Article and say that wee must beleeve in the Catholike Romish Church but this is first absurd in Religion and secondly absurd in Reason it is absurd in Religion because the Romish Church must fall in the time of Antichrist as the Scripture sheweth and as the Papists themselves say but the true Catholike Church that shall ever continue therefore it is absurd in religion to beleeve in the Catholike Romish Church Secondly it is absurd in Reason because that Rome when it was at the best could but be a part of the Church and a part cannot bee the whole Church as Scholars know therefore it is absurd in Reason But they say that the name of Catholike doth properly belong to them to this I answer as Christ did to some that lived in the Church Revel 2. 4. that said they were Iewes but saith Christ they are the Synagogue of Sathan so I may say of them though they terme themselves to be true Catholikes yet they be but a conspiracie against Christ Now by three reasons I
written of Gods people to whom he will shew a speciall favour Though shee follow after her lovers yet shall she not come at them though shee seeke them yet shall she not finde them then shall she say I will goe and returne to my first husband for at that time was I better than now in like manner when we are gone from God and fall from him by our sinnes this will be a great meanes to recover that we may returne againe when wee consider it was better with us when wee walked with God and made conscience of our wayes than now when wee in vaine labour in sinfull vanity so that then we returne when wee see wee can finde no where better entertainment than in the house of God Secondly it is not unprofitable for a man to consider what great blessings and benefits God bestowes particularly on the Church that the wicked of the world may see what goodly things they have lost and what rich blessings and benefits God hath given and granted out to the Church to such as be poore sinners and strangers that the consideration of these blessings and benefits may provoke them to come home to God and to have communion with the people of God that so they may have their parts in these blessings and benefits as Hest 3. 17. We may see that many of the land became Iewes for the feare of the Iewes fell upon them But what is the feare of an earthly King to the feare of God and what are the priviledges of an earthly kingdome to those blessings and benefits that God bestowes on his people therefore if such a small matter provoked them to be Iewes how much more should such great matters provoke the men of this world to become Christians and to be of the societie of Gods people Now there be two sorts of blessings given unto the Church some whereof appertaine to this life some to the life to come those that he hath given us to enjoy in this life are the cōmunion of Saints and the forgivenesse of sins those that appertaine to the life to come are the resurrection of the Body and the life everlasting Such therefore is the goodnesse of God to us that he doth not onely lead us in the hope of future things but hee hath given us something present in hand till he bring us home to Heaven to the enjoying of all the rest of his blessings The Lord promised to the Children of Israel to bring them to the land of Canaan and to put them in possession of it but first they were a long while led in the wildernesse when Moses sent spies into the land which did bring home unto them of the fruite thereof to taste of it as it is Numb 12. 18. that so they might have comfortable hope that one day they should enjoy it even so it pleased God in the wildernesse of this world to give us a taste of Heaven and Glory and of the Life to come that wee might long after the full possession of Heaven and happinesse therefore wee may admire at the kindnesse of God who giveth us somewhat in hand present so that all our happinesse is not laid up in hope as Tertullian saith the Lord hath given us a pawne and pledge that one day hee will render the whole to us Now of the blessings that God doth bestow on his People in this life The first is the communion of Saints for wee doe beleeve that there is a blessed and holy Communion of Saints in this world and that there is no communion like it There be divers communions in this world there is a communion of theeves spoken of Prov. 1. 14. Cast in thy lot amongst us we will all have one purse So there is also a communion of darkenesse as Esay 5. 12. say they Come I will bring joy and wee will fill our selves with strong drinke and to morrow shall be as this day and much more abundant so likewise there is a communion of the enemies of God as Psal 2. 1. Why doe the Heathen rage and the People murmur in vaine the kings of the Earth band themselves together and the Princes of the Earth are assembled against the Lord and against his Christ so wee see that there be divers communions in this world but fearefull and heavy shall the end of all these be for as they have had communion together in sinne so shall they have communion in paines and torments So as you heard out of the Parable Matth. 13. Christ saith The tares shall be bound together in bundles that is all the wicked such as hinder the growth of the corne Augustine thus expounds that part of the Parable where Christ saith The tares shall be bound together in bundles that is every kinde of sinner shall bee bound up together the Adulterers together the Theeves together the Drunkards together and perjured persons together they shall be bound together in bundles for the further increase of their torments for as many strawes or stickes being bound together in a bundle serve to set one another on fire and to increase the flame so the number of the wicked being bound together shall increase one anothers torment and griefe so that it shall not be as the World saith the more the merrier but the more the greater torment fearefull and heavie shall the end of all such Communions be therefore let us labour to have Communion with the Saints in Faith Repentance the graces of the Spirit and then we shall have Communion with the Saints in glory As Mat. 8. Christ saith that They shall come from the East and from the West and shall sit downe with Abraham and Isaak and Iaakob in the Kingdome of God So Gen. 25. it is said that Abraham when he died was gathered to his people Abraham was a holy and a faithfull man and therefore when he died hee was gathered to his people that is to such as he was to holy and faithfull people so likewise in the same Chapter Ismael when he died was gathered to his People he was a bad man and was gathered to such as himselfe was for looke of what communion a man is to the same hee shall be gathered If thou art an adulterer thou shalt bee gathered to such if a Theefe to Theeves if a Drunkard to Drunkards if a Swearer to Swearers for looke what communion thou art of to the same thou shalt be gathered Therefore if thou wouldst not then have communion with such as theeves bee c. have no fellowship with them in their sinnes but labour to have communion with the Saints in Faith and Repentance and in the graces of the Spirit in this life and then thou shalt be gather'd to such and enjoy with them glory in the life to come Now the communion of Saints consists in three things 1. That we have Communion with God 2. That we have Communion with Christ 3. That
of the body therefore all our care must be for the salvation of our soules whatsoever becommeth of our bodies our care must bee for our soules yet wee see what a-doe there is about the body all our care is for to cloath and feed it and yet that shall come to the dust for a while and the soule shall live for ever in glorie or in paine therefore our chiefest care must bee for that Wee see the theefe on the crosse makes his Request to Christ that hee would remember him when hee comes in his Kingdome all his care was for the saving of his soule hee doth not pray Christ to pull the nayles and the splinters out of his hands and feete to asswage and mitigate his bodily paines but all his care is for saving of his soule in like manner when wee come to die our request must bee that God would save our soules whatsoever becommeth of the body I did shew you the other day that if a house were burnt downe and the men in it should escape wee use to say thankes bee to God for it so though our bodies goe to the dust yet prayse God that our soules goe to heaven into eternall joy and glorie The second thing that I will demonstrate is that the soule doth not sleepe in the body when it is dead this is against the is Anabaptists who say that the soule sleepes in the body when it is in the grave but I know no ground for this opinion for whereas Christ sayes Iohn 11. our friend Lazarus sleepeth c. that cannot bee meant of the soule but of the death of the body so Matth. 27. it is said that the Saints that slept arose so then they have no Scripture for their opinion but against them Now wee will see what Reason wee have against them First see what is the cause of sleeping for it is by reason of certaine vapours that arise from the bottome of the stomack and ascend into the head where they binde the senses Now this cause is not in the soule and therefore that cannot sleepe Againe if the soule should sleepe it must sleepe in the body for cast out of the body it cannot sleepe because as long as the soule is in the body there is life in a man as S. Paul saith Act. 20. 9. of Eutichus Trouble not your selves saith he for there is life in him when he fell out of the window and every one thought hee had beene dead If they say that the soule sleepes out of the body it must sleepe in Heaven or in Hell or in this world or in the grave It can not sleepe in Heaven for there is joy nor in Hell for there is paine nor in this world for there is labour and paine nor in the grave for there is corruption therefore away with this sleepy opinion Now there is another kinde of sleepe of the soule in the body which S. Paul speaketh of Ephes 5. Awake thou that sleepest and stand up from the dead and Christ shall give thee life therefore it is good for men to awake while they bee here out of this sleepe of sinne lest they bee fearefully awaked at the dreadfull day of judgement with this fearefull sentence Goe ye cursed into Hell fire prepared for the Devill and his Angells The third thing that I will demonstrate unto you is That the soules doe not goe to a middle place as the Papists say if men have done well then they goe to Heaven presently but if they have committed great faults then they rest in a middle place The Scriptures shew otherwise Eccle. 12. it is said that dust goeth to the earth and the soule to God that gave it and Christ said to the theefe This day thou shalt bee with mee in Paradise Origen saith that that which Christ spake to the theefe on the Crosse hee spake to all his people that when they died their soules goe presently to joy and S. Paul shewes the same where hee saith 2 Cor. 6. 7. Therefore wee are bold and love rather to remove out of the body and to dwell with God Hence then wee see it plaine in the Scripture that so soone as a man dieth his soule goeth home to God to glorie and happinesse if hee bee a true beleever Therefore seeing the soule doth not die neither with the body as the Atheists say nor sleepe in the body as the Anabaptists say nor rest in a middle place as the Papists say it is a certaine truth that the soules of the Godly are gathered presently after death into the Kingdome of Heaven O then what a joyfull meeting will that be when my soule and thy soule and all the soules of Gods Children shall bee gathered to Angels and Archangels to the Patriarchs and Prophets to Abraham Isaak and Iaakob and all the Holy men of God that are departed in the faith of Christ therfore above all things my brethren labour to have Communion with the Saints here in the Kingdome of Grace that thou mayest have Communion with them in the Kingdome of glorie for if it bee a sweet thing to have Communion with the Saints here in this life much more it is a sweet and joyfull thing to have Communion with them in the Kingdome of glorie Now there are foure things in this life that hinder and allay the comfortable Communion that the Saints should have one with another 1. The mixture of wicked men 2. The Imperfection of good men 3. The Distance of place 4. The narrownesse of their love The first thing that taketh downe and allaieth the comfortable communion of the People of God in this World is mixture malorum The mixture of evill men and that in two respects First because they hurt and vexe them with their wrongs of the People of God be as Lambes amongst Wolves innocent and harmelesse and the wicked Ezekiel 34. 21. They are called Rammes that thrust with side and with shoulder and push at the weake with their hornes untill they have scattered them Therefore David complaines of the wicked Psal 144 That they eate Gods People as a man eats bread so also Psal 41. 9. saith he Yea my familiar friends whom I trusted which did eate of my bread have lift up the heele against me they that were of the same communion with him did much wrong him Saint Basil observeth that a ship in the Sea is in more danger of those rockes that are hidden with water than with those that may be seene a great way off so saith he the close and secret enemies of the Church and such as live amongst them are more dangerous than they that be open and apparent to be seene Secondly they grieve and offend them with their sinnes though they do not wrong nor hurt them otherwise yet with their sinnes and their uncivill conversation they doe vexe and grieve them as 2 Pet. 2.
particular for we are not to rest in the generall to be perswaded that there is forgivenesse of sinnes but wee must beleeve in particular that my sinnes are pardoned for what confession is it for a man to beleeve there is forgivenesse of sinnes in generall unlesse he be able to say I doe beleeve that my sinnes are pardoned This is that Christ saith in the Gospell to the poore man Bee of good comfort thy sinnes are forgiven thee in like manner if a man know that his sinnes are pardoned here is matter of comfort as 2 Sam. 12. 13. Nathan saith to David The Lord hath put away thy sinnes and thou shalt not die so Psal 32. 7. David saith I said I will confesse my sinnes unto the Lord and thou forgavest the punishment of mine iniquitie so Ananias saith to Paul Acts 22. 16. Arise and be baptized and wash away thy sinnes in calling upon his Name Therefore a man must not rest in the generall but he must bring it home to himselfe and bee perswaded that his sinnes are forgiven him It is the doctrine of the Church of Rome to beleeve that there is pardon and forgivenesse of sinnes in generall but not in particular but in this their faith is no better than the faith of Divels for they doe beleeve that there is a God and Christ and that there is forgivenesse of sins but they doe not beleeve that their sins are pardoned Now the faith of a Christian must goe beyond the faith of Divels and apply it to his owne conscience and heart being perswaded that his sinnes are pardoned a man is not so to beleeve that his sins are pardoned in any estate whatsoever as when he is an infidell before a man is brought home to God and hath repented of his sins but when hee is brought home to God and in the state of grace by holy praier and repentance for his sinnes when hee hath beene humbled and cast down in the sense and feeling of them and grieved that he hath offended God then a man may be perswaded of it But here a great question may bee mooved how a man may know that his sinnes are pardoned seeing it is not an act of ours but it is in the heart and minde of God I answer that the worke of Creation was an act in the heart and minde of God and not in Man yet it was made knowne to us by his workes and by the effect of it so though forgivenesse of sinnes is an act in the heart and minde of God yet a man may know it by the comfortable effects that doth follow it so that a man may have unfallible testimonies that his sinnes are forgiven him Now there are foure meanes whereby a man may know that his sins are pardoned First to consider whether ever we have been cast down and humbled in the sense and feeling of them if we have repented of them and bin grieved and displeased with our selves not so much for the punishment that hath fallen on them as that we have grieved and offended God by them if we can finde this in our selves this is a sure testimonie to us that our sinnes are pardoned and that the Lord saith to us as he said to the lame man Matth. 9. Sonne be of good comfort thy sinnes be forgiven thee Wee see the woman that was a great sinner Luke 7. 37. comming to Christ fell downe at his feete wept and washed his feet with her tears and did wipe them with the haire of her head to whom Christ said thy sinnes are forgiven thee so although we be great sinners yet if we can fall downe at the feete of Christ and weepe because we have sinned against God who hath beene so good and gratious unto us then the Lord will say to us as hee said to the woman Thy sinnes are forgiven thee Secondly to consider with our selves whether ever we have prayed unto the Lord for the forgivenesse of them if we have cried unto God and besought him to pardon and to passe by them if thou canst finde this then doubt not but thy sinnes are pardoned As Marke 11. 22. Christ saith Whatsoever ye desire when ye pray beleeve that ye shall have it and it shall be done unto you and 1 Iohn 5. 5. This is the assurance that wee have in him that if we aske any thing according to his Will he heareth us therefore if we have prayed unto God and sought unto him for the pardon of them let us not doubt but bee perswaded that our sinnes are forgiven us As Matth. 18. the servant that was indebted to his master and had nothing to pay his master forgave him all because he prayed him so if we can pray unto the Lord and seeke unto him for the forgivenesse the Lord will forgive us but if we have never sought unto him nor prayed for the forgivenesse of them then wee cannot bee assured of the forgivenesse of them Thirdly to consider with himselfe whether hee hath got grace and strength to resist it for the Lord dealeth with us as hee did with the lame man when he had forgiven him his sinnes in token of it hee bids him take up his bed and walke and withall he giveth strength to carry his bed so if the Lord have pardoned our sinnes and forgiven them he will give us strength to carry our bed home as a good man saith he will give us strength to carry our bodies in a holy course to Heaven he will give us strength and grace to resist our sinnes Therefore if we doe not finde strength and grace to resist sinne but live in it and like it then we may doubt whether wee have pardon of them or no Some man will here object and say if a man have committed Treason against the the king and bee cast into the Gaole how shall a man know whether his friend hath got a pardon for him or no I answer If the Iaylor come and unlocke the prison doore knocke off his chaines and fetters and let him out then he is sure his pardon is procured but if he lie still in prison then it is likely there is no pardon so when wee have sinned and committed treason against God and he cast us into the prison house of sinne how shall a man know whether hee hath a pardon procured for him or no I answer If a man see that the chaines and fetters of sinne are taken off and the Prison doore opened that is if a man findes that he hath got strength and power against his corruptions and can shake them off he may assure himselfe that his sinnes are pardoned but if he lies in his sinnes and still his corruptions bee strong upon him neither hath he got power and strength against them nor made God his friend then as yet his sinnes are not pardoned The fourth meanes whereby wee may know that our
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
corruptions to quicken thee up to newnesse of life or else thou shalt feele the power of Christ to raise thee at the last day to thy confusion Thirdly seeing all shall rise by the power of Christ therefore let us not doubt but that the Lord will raise us out of our troubles whatsoever they be seeing hee will raise our bodies at the last day Wee read Ezek. 37. that the Lord said to the Prophet Sonne of Man can these dead bones live and so bade him prophesie upon the bones till bone ran to his bone flesh and sinewes grew on them againe and there was a great army that stood up verse 11. saith the Lord Sonne of Man these bones are the whole house of Israel that did lie in captivitie and bondage therefore the Lord did shew the Prophet that as hee was able to raise these dead bones to life so hee was able to bring them out of trouble and bondage againe Therefore doe not thou doubt but that the Lord will raise thee out of thy troubles whatsoever they be As Psal 86. 13. David saith great iâ— thy mercy towards me and thou hast delivered my soule from the lowest grave Therefore if thou dost not beleeve that God will raise thee out of thy troubles whatsoever they be then blot this article out of thy Creede and search it out for it he can raise thy body out of the grave then doe not doubt but that he can raise thee out of thy troubles whatsoever they be Fifthly In what estate our bodies shall rise in in an estate of glory Now they are mortall and mutable subject to a number of infirmities to hunger nakednesse cold sicknesses diseases and paines now they are dull and heavie in the service of God but at the last day when we shall rise againe our bodies shall bee made immortall and shall bee subject to no infirmities of nature sicknesses or paines then they shall have strength to performe their owne actions in so excellent and perfect an estate our bodies shall rise If a Physitian should out of his Art and skill give us such a potion that we should never hunger nor thirst after it and should be free from sicknesses diseases paines and griefes a man would give many a pound to procure it such a potion the Lord will give us at the last day hee will give us a cup of immortalitie that wee shall have no more paines and sicknesses therefore how should wee long and desire for that day Matth. 18. 8. our Saviour Christ saith It were better for a man to enter into life hurt and maimed than having two hands and two feete to be cast into Hell fire It were better for a man to goe to Heaven wanting his parts than for a man to goe to Hell with all the glory that this world can afford him and yet we may have this assured hope that we shall not goe deformed to Heaven but we shall have all our parts and glory put on them but whosoever cares not for Christ or for religion they shall see this glory put upon the People of God and shall not taste of it Let us therefore be exhorted to labor to have communion with Christ to repent us of our sins and to feare God that when death commeth our eyes may be so shut up in this world as they may be open in the Kingdome of God for ever Chrysostome saith that the Goldsmith putteth into a pot his silver or his gold then hee sets the pot into the fire and melts it where he formes a bowle or a cup to set before the king so the Lord melts us by death and then out of the dead ashes and cinders of the bodies of his servants hee frameth and will make them goodly vessels of honour to stand before him in his Temple One sayes well It is a good thing to thinke of the future glory of the body especially in the time of sicknesse and in the houre of death against the crawling of the wormes and the place of rottennesse Iob comforteth himselfe with this for I am sure that my Redeemer liveth and hee shall stand the last on the Earth and though after my skinne wormes destroy this flesh yet shall I see God with my flesh Iob. 19. so wee must comfort our selves in the like time of extremity Now this glory shall not bee from the redundance of the spirit onely but in regard of the blessed and happy estate that the body shall be in at that time As 1 Cor. 15. 42. saith the Apostle It is sowen in corruption and is raised in incorruption it is sowen in weaknesse and it is raised in power so the glory of the body shall be in regard of the blessed estate that it shall be in at that time Now in sixe things the glory of the body consists First the glory of the body consists in that there shall be all the parts of the body perfect and entire they shall want nothing howsoever a man may be maimed or deformed want a hand or an eye a legge or a finger or an eye here yet all shall be supplied to him at that day and that for two Reasons First Because all things shall be reduced to their former estate for as Peter shewes Acts 3. 21. speaking of Christ whom the Heavens must containe and keepe untill the time that all things shall bee restored in the beginning the body of man was made perfect and intire wanting nothing either for beautie or comelinesse therefore to this estate it shall bee restored againe Secondly Tertullian raiseth it from another ground Revel 21. 4. where it is said there shall be no more death alwaies saith he in the greater is inferred the lesser therefore if death be expelled from the whole man then it seemeth to bee expelled from every particular member and therefore for conclusion the bodies of the Saints shall rise perfect and entire againe with all the parts The use is seeing all our parts shall be perfect and entire at that day we must comfort our selves with this though wee want an eye a hand or a foote for we know by faith that they shall all be restored againe at the last day if a man should want a member an eye a legge or an arme and there were one could restore it to him againe he would give many pounds to have it supplied but better by many degrees is the estate of Gods children for let a man feare God make conscience of his waies repent his sinnes and labour to please him and hee may bee assured the Lord will restore to him all his parts and that not onely to himselfe but also to his family and friends Secondly seeing at the day of judgement all our parts shall be restored againe by Christ we should not bee affraid to forgoe any of them for the Name of Christ for hee that did restore the eare of Malchus which was his enemy
his opinion Ephes 4. 13. Till wee all come in the unitie of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Now by a generall consent the Fathers doe expound it otherwise Chrysostome saith that by the fulnesse of the age of Christ in this place is not meant the full age of Christ but the Gifts and Graces of Christ So another Father affirmes that by a perfect man in Christ is not meant the temporall age of the Sonne of God so S. Ierome saith of the same place that by the age of Christ is not meant the grounds of the bodies of the Godly but the inward man the gifts and graces of his Spirit of his soule and not of his body Secondly Tertullian is of another judgement saith hee let Christians remember this that our soules shall receive the same bodies from the which they departed and therefore looke in what stature and in what age and yeeres wee were of in the same wee shall rise againe Thirdly Augustine doth much relie on his own opinion for saith hee every age is capable of blessednesse and therfore I doe not purpose to contend of strive to know in what age wee shall rise in Fourthly there are some reasons to prove the contrarie First that there is nothing in a Child more than in a man to hinder them from the Kingdome of God for Christ saith Suffer little Children to come unto mee and forbid them not for unto such belong the Kingdome of God And therefore seeing there is nothing in a Child that may hinder him from the Kingdome of God why may not Children rise Children againe A Child may bee blessed for if a Childe could not have beene blessed what shall wee say if Adam had had Children in the time of innocencie should they not have beene blessed most certainly they should Now if Adams Children should have beene blessed in the time of innocencie much more shall Children bee blessed in Heaven Secondly Children may perfectly performe the chiefest act that the people of God are to doe in Heaven namely to praise God as wee see Psal. 8. Out of the mouthes of Babes and sucklings hast thou ordained praise Thirdly all those Christ raised in this life were raised in the same age and stature that they were in when they died as the Maide the widdowes Sonne and Lazarus and those that were raised at the Resurrection of Christ or else how should they been knowen to their friends againe so perfectly Now against this there is one Objection of some weight to bee answered A Child is not in an estate of perfection and there is no imperfect thing shall enter into the Kingdome of Heaven To this I answer that a Child is imperfect onely in regard of labour and travell but not imperfect for the life of glorie and a spirituall life and therefore it must bee our wisedome and care to spend our time well in the feare of God in repentance for our sinnes and to get faith in Christ and then let our age sex or estate of our body bee what it will wee shall bee blessed and happy when wee dye and wee shall rise to a glorious estate It is a good saying of Chrysostome if a grave senatours should bring thee into his house and shew thee a number of grave senatour sitting on Thornes richly clothed with chaines of gold about their necks and crowns on their heads and should tell thee that after a few dayes hee would bring thee thither and make thee one of them how carefull wouldest thou bee to please him and fearefull to offend him in any thing This saith hee is our case Iesus Christ hath shewed us by the eye of faith Heaven and the blessed estate and condition of the godly and hath promised to bring us thither after a few yeares if wee will repent our sinnes get faith in Christ and walke holily before him therefore how carefull should wee bee not to offend him what fooles are men to lose eternall things for earthly for if men would live holily here they should live eternall in the life to come Thus at last wee are come to speake of Everlasting life for the Lord doth raise the dead out of the grave and out of the dennes of death to give them everlasting life and this is that which Christ hath promised to his people as we see Iohn 10. My sheepe heare my voice they follow mee and I give them everlasting life and Iohn 6. 47. saith Christ Verely verely I say unto you hee that beleeveth in mee hath everlasting life so also Psal 21. 4. saith the Prophet Hee asked life of thee and thou gavest it him even length of dayes for ever and ever So then everlasting life is the great blessing that hee hath promised to his people that none partake of but they it being the Center of a Christian mans desires all whose labours paines and endevours tend to this and no further for as wee know things when they bee at the center there they rest stay and goe no further so if once the people of God come at this there they stay and goe no farther with thoughts hereof they comfort themselves in the troubles and afflictions of this life Genes 28. 11. Iacob being wearie in his journey tooke stones and layd them under his head and slept where hee saw an heavenly vision a ladder carried up to heaven and Angels ascending and descending thereupon which comforted him in all his troubles and labours so Christians must comfort themselves in all the afflictions and travels of this life with this that Christ hath reared up a Ladder in his death and blood-shed that reacheth unto heaven therefore if Christians will bee contented to walke Christianly and holily here but a few dayes and yeeres hee will bring them to everlasting life I but some may say why doe yee speake of everlasting life now seeing every man is busie to get some thing to maintaine this life I answer a man doth well to bee busied in his honest labours to get some thing to maintaine this life because as wee shall heare afterwards this life is the way to eternall life and the seede time of a Christian But ô how miserable a thing is it for a man to provide for this life and neglect eternall life and therefore our care must bee to provide for this life so as it may further us to everlasting life In the Law the people of Israel were commanded to keepe the feast of reconciliation which was in the end of the yeere when harvest was done and their barnes and wine-presses full which was to teach us that in the middest of our joy and plentie wee should seeke for eternall life and should labour to have the pardon of our sinnes and to reconcile our selves to God so to bee fitted for eternall life
unto God himselfe is the loveliest and most delightfull object or sight that is and it is that that Christ prayes for Iohn 17. 24. Father I will that they which thou hast given mee bee with mee where I am that they may behold my glory which thou hast given me so also Revel 14. 4. it is said These are they which are not defiled with women for they are virgins these follow the Lambe wheresoever he goes Hence it is plaine we shall enjoy the eternall presence of Christ which how comfortable will it bee to a poore Christian even the chiefest even the onely thing which hee desires As Saint Paul saith I desire to be dissolved and to be with Christ which is best of all And the Wisemen Matth. 2. 10. when after a long journey and a great deale of travell they found Christ it is said that they rejoyced exceedingly and thought all their paines and travell well bestowed in that they had found him so when a Christian hath found Christ not poore and meane lying in a manger but gloriously sitting upon a Throne what a comfort will this be to him when he shall thinke all his labor and pains well bestowed what a comfort was it to Iosephs brethren Genes 45. 4. in their great distresse when he said I am Ioseph your brother c. so what a comfort will it bee to a poore Christian in that great distresse when Iesus Christ shall say I am your Brother your Saviour and Redeemer that have lost my life for you and shed out my pretious blood to redeeme you and gave my life and soule for your sakes Now enjoy me to your comfort How comfortable I say will this bee to a poore Christian in the perplexitie and great amazement which shall then come on the world Thirdly We shall enjoy the societie of all the holy Saints of Angels and Archangels Prophets and Patriarkes as Christ saith Matth. 8. 11. Many shall come from the East and West and shall sit downe with Abraham and Isaak and Iaakob in the Kingdome of Heaven It was the end of Christs death to bring us to Heaven as it is Iohn 11. 52. where speaking of his owne death hee saith And not for that Nation onely but that he might gather together in one the Children of God which were scattered abroad so that wee must first bee gathered into the kingdome of grace and then into the kingdome of Glory We see what a comfort it is when a few friends meete together at a feast when they have beene absent a long time but much more will our comfort be when we shall meet together in heaven We see how Peter was rapt with joy when he saw but two Prophets with Christ in the transfiguration Matth. 17. 4. saith he It is good being here Let us make three Tabernacles one for thee one for Moses and one for Elias if he were thus rapt with joy when he saw but two of the Prophets onely what will it bee when we shall not onely have a sight of two but we shall have societie together with Angels and Archangels Patriarkes and Prophets and all the holy men of God to live with them for ever and ever Thinke what a comfort it will be that after a few dayes spent here in the feare of God Repentance for our sinnes and new obedience we shall enjoy Heaven for ever Therefore thinke if thou canst thinke how comfortable it will bee and doe not lose heavenly things for earthly and for society with sinners doe not lose societie and fellowship with the People of God in the Kingdome of Heaven for ever Fourthly We shall enjoy Lordship over this whole world So we see Psal. 49. 14. where it is said The upright shall have dominion over them in the morning though the People of God be kept low in this life and have but little comfort yet when the great morning shall come the day of judgement then the People of God shall raigne over this whole world and have dominion and Lordship over it So Revel 21. 7. He that overcommeth shall inherit all things that is Hee that overcommeth his lusts and his sins this may be a comfort to a poore Christian though his estate be but meane and poore It may be thou wantest a house to put thy head in or hast but a poore one Be of good comfort if thou labourest to repent thee of thy sinnes and to overcome thy lusts and corruptions then thou shalt possesse the new Heaven and the new Earth and mayest say as it is 1 Pet. 5. 3. Blessed be God even the Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us againe unto a lively hope by the Resurrection of Iesus Christ from the dead to an inheritance immortall and undefiled and that fadeth not away reserved in Heaven for us If a man hath but little in possession and great matters in reversion hee will comfort himselfe and say I thanke God though mine estate bee but meane and poore now yet one day I shall have somewhat that will keepe mee like a man so a Christian may comfort himselfe and say I thanke God although my estate be but meane and poore so as I have but little in possession yet I have a great reversion I shall bee Lord over this whole world Fifthly We shall enjoy a continuall Sabbath to the Lord In this life wee keepe but every seventh day a Sabbath which day to a Spirituall man is the comfortablest but to a Carnall man heavie and irkesome Here we keepe but one of seven but there every day shall bee a Sabbath to them As wee see Esay 66. 23. And it shall come to passe as from one new Moone to another and from one Sabbath to another shall all flesh come to worship before me saith the Lord so Heb. 4. 9. he saith there remaineth therefore a rest to the People of God Now wee keepe but one day of seven but then we shall keepe every day a Sabbath unto the Lord which is exceeding comfortable as it appeares Revel 15. 2. where we see how those that passed over the glassie Sea did sing the song of Moses and the Lambe So all the People of God when they have passed the glassie Sea of this world shall sing songs of deliverance and praise the Lord who hath delivered them from the power of sinne the Divell and Hell The Prophet David Psal 84. 4. saith Blessed are they that dwell in thine house they will ever be praising thee and Augustine speaking of this place saith hee what is that which makes a man blessed Every man who is blessed is blessed either by possessing or doing of some thing but then we shall possesse the house it selfe and therefore shall be blessed For a man may dwell in these houses and yet be a poore man but he that dwels in the House of God is rich One may dwell in these houses
and be affraid theeves but if wee dwell in the houses of God wee neede not bee affraid of any such things for God will be a defence to such How shall a man be blessed in doing any thing our workes which wee doe here there is necessity in the doing of them but there is no necessitie in Heaven where all shall be done willingly For take away jarres and brawles and there is no need of Lawyers take away wounds and hurts and there is no neede of a Chirurgeon take away diseases and there is no neede of a Physitian take away hunger and we shall not need to plow nor sow take away thirst and wee shall not need drinke Nay let us come to things of a higher nature as to feede the hungry cloth the naked visit the sicke they shall doe none of these things but shall sing prayses unto God and give thankes to him for his mercy and goodnesse to them so they shall be every way blessed And therefore thinke if thou canst thinke what a happy and blessed life this will be First that wee shall enjoy God and have immediate societie with Him Secondly that we shall have the presence of Christ And thirdly that we shall have societie with al the holy People of God Forthly that we shal have dominion lordship over his whole world And lastly that we shall keepe a continuall Sabbath to the Lord where we shall continually praise him and spend all our time in lauding of him Now the next thing is the continuance of this life how long wee shall enjoy it It shall not bee for dayes moneths yeeres and ages onely but it shall bee everlasting as the Scripture tells us not for a few dayes and yeeres but it is for ever and ever For when a man hath lived so many thousand ages as there are piles of grasse on the ground piles of sand on the shore Starres in the Skie they shall bee as new to beginne againe as the first day and therefore thinke if thou canst thinke what a life it is that God wil give us Now it is called everlasting life in opposition to the fraile and fickle life that we live here which is not everlasting but a dying and a decaying life whereof one sayes well as soone as a man is borne he is a dying and the further we grow into this life the nearer we are to death As a man that hath taken a Lease as soone as it is taken it beginnes to expire and never rests till it comes to an end so this life as soone as we enter in it it beginnes to expire and never ceaseth wasting till it is runne to an end So the life which we live here is a decaying life which every little disaster may take away a slip with a mans foote a fall off an horse a stone out of a wall a tile off an house a crum of bread going awry c. But the life which God giveth us in Heaven shall be everlasting as long as there is God and Christ who giveth it whose glory shall not bee greater at the first then afterwards But the same as great for ever the joy and comfort which we shall have when we have beene there 1000. thousand yeeres as great as it was the same day wee came thither All the things in this life though we take delight in them yet in time wee we shall be weary of them As when a man commeth into a fine Garden being delighted with the pleasant walkes and flowers yet when he hath beene there a while he becomes weary of it so likewise when a man is weary and goes to bed he is delighted with it a while and in time he is weary and loves to rise though it bee never so soft But the joyes of Heaven and the glory thereof we shall never be weary of them but when wee have beene there as many yeeres as there is sands on the Sea shore it will bee as comfortable as it was the first day wee came thither And therefore as Saint Peter saith seeing wee are borne a-new not of mortall seed but of immortall by the Word of God to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us let us so love and serve God in sinceritie as we may come thither for the life that we shall live in Heaven shall be everlasting the glory whereof shall never decay And therefore stand still yee people of God and behold the great things that God hath prepared for you let goe all the pleasures and profits of this life and lay hold on eternall life and bee not slothfull to come and possesse it Augustine saith well All men can bee contented with life everlasting to see God and to behold him in glory but they are not carefull to walke in the way that leadeth to life Therefore it must be the care of every Christian to repent of his sinnes to get faith in Christ to passe his time in holinesse and feare before God that so when he commeth to die hee may make a happy exchange to passe from Earth to Heaven from Men to God from an estate of misery to an estate of happinesse and glory from a temporall life to a life eternall And now that wee are ready to dismisse this assembly and finish this long worke the Lord knowing whether ever we shall meete together againe all in this place seeing upon the least occasions we see such examples from time to time of our mortalitie and shortnesse of life therefore let us so passe our time here in holinesse before God so as that we may meete together in glory and happines in the life to come which I beseech the Lord to bring us to for Christs sake FINIS The Table Containing al the chiefe and remarkable Doctrines and Vses of the whole Treatise together with some of the queintest Similies exquisitely illustrating the matter Alphabetically disposed for the case and furtherance of the Christian Reader wherein the figures direct you to the Page the markes to what part of the Page where the Notes are wanting so that if you turne to any of the leaves to finde the matter you desire where you see this * looke to the upper part where this †looke to the middle where this ¶ looke to the lower part of the Page A NO place good to abide in where Christ is not 135. None ought to abuse the creatures seeing God hath made them 67. Our accounts must bee given to Christ our Lord. 98. †The acceptance of our actions depends on our willingnesse 265. ¶ Acknowledgement due to God for all his gifts 65. †Our estate better than Adams in his innocencie 243. * 450. Christ free from sinne though the Sonne of Adam 107. ¶ Adoption in Christ brings comfort to a Christian 53. Christians should comfort one another in affliction 229. †No Mans afflictions equall to Christs 204. ¶ Gods mercy in
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
Law there were divers Saviours as wee may see Iud. 2. 16. it is said that the Lord raised up Iudges to deliver or to save them out of their oppressors hands but all these Saviours were but petty Saviours in regard of Iesus for they could not save their bodies or their goods but Iesus saveth our soules as Psal 33. 18. Behold the eye of the Lord is upon them that feare him and upon them that trust in his mercy to deliver their soules from death and to preserve them in famine Secondly these Saviours can but save us from tyrants and worldly misery but Iesus saveth us from hell the divell and damnation As Luk. 1. 74. That we being delivered from the hands of our enemies should serve him without feare all the daies of our life Thirdly they could but save them for a time for when they were dead straight way they were oppressed againe but Christ hath wrought eternall redemption for us so it is said Heb. 5. 9. And being consecrated he was made the Author of eternall Salvation unto all them that obey him Fourthly these Saviours can save but for one age they could not save them that were before them nor them that come after them but Iesus saveth men in all ages from the beginning of the world to the latter end of it Fifthly although they saved others yet they could not save themselves as Ioshua was discomfited when hee went to Aye and Sampson had his eyes plucked out therefore all these Saviours were but petty Saviours in respect of Iesus and beside Iesus there is no Saviour in the matters of salvation and redemption The use is first that seeing there is no Iesus can save us but this Iesus wee may see the horriblenesse of our sinnes and the grievousnesse of them for when wee have sinned no Angell could save us no Saint nor all the powers in heaven or earth but it must cast the blood of the Sonne of God it must be hee that must make atonement for us therefore as Augustine saith O man by the greatnesse of the price that was paid for thee thou maiest consider the greatnesse of thy sinnes for it was not a small matter that made God to kill his owne Sonne and therefore by the greatnesse of the price consider the greatnesse of thy sinnes Secondly seeing there is no Iesus can save us but this Iesus we should be carefull to avoide every sinne and to decline from it for when wee have sinned there is no power in heaven and earth whereby we can bee saved but it must cost the blood of Christ If a man should for every lye hee told or every sinne committed lose but a drop of his owne blood how affraid would he be of sinning Now there is never a sinne that we doe commit but it hath cost blood either it will cost our blood or the blood of the Sonne of God and therefore how affraid should we be of sinning against God lest we should be more lavish of the blood of Christ than we would be of our owne Thirdly we beleeve that as he is Iesus in generall so he will bee our Iesus and will save us at the day of death and judgement This is our comfort when wee are perswaded that Iesus is not onely a Saviour to others but hee is a Saviour to us Thomas could have no true comfort till he could say My God and my Lord and this it was that comforted Iob I know my Redeemer liveth c. This also was a comfort to David saith he I should have fainted but that I beleeved to see the goodnesse of God in the Land of the living here then is the comfort of a Christian when he can apply and appropriate Christ to himselfe A man can have but little comfort of a house or land when hee is shewed it unlesse it bee his owne so we can have but little comfort by Christ unlesse we can say that Christ is as truly ours as this house or land wee enjoy is ours and as truely may a Christian say that all Christs merits is his as a man may say his coate on his backe is his But how shall we come to know that Christ is ours I answere if wee bee his people if we be contented to be guided and governed by him if we will obey his voyce then we be his people but if we will not be gathered home unto him to live under his government be guided by him and obey his voyce we are none of his neither can we rightly apply him to our comfort The second thing we beleeve of Iesus is that this Iesus that was the Sonne of Mary and borne at Bethlem is the Christ as Peter shewes Therefore let all the house of Israel for a surely know that God hath made him both Lord and Christ this is also the confession the Disciples made of him Ioh. 6. 69. And we beleeve and know that thou art the Christ the Sonne of the living God and Act. 9. 22. But Saul increased the more in strength and confounded the Iewes that dwelt at Damascus proving that this was the Christ and so the Angels proclaime him Luk. 2. 10. Be not afraid saith the Angell unto them for behold I bring you tydings of great joy that shall be to all people That is That unto you this day is borne in the city of David a Saviour which is Christ the Lord so the Angell proclaimed that Iesus was the Sonne of Mary and borne at Bethlem the devils also confesse him to be Christ Luk. 4 41. so then there can be no question of this but that Iesus is the Christ Now Christ is a Greeke word and doth signifie Anointed as Psal 103. 15. Touch not mine Anointed c. Anointed is as much as to say Christ Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in the Old as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the new Testament as Ioh. 1. 41. We have found the Messias which is by interpretation the Christ and the Samaritans make this confession of him Ioh. 4 42. For we have heard him our selves and know that this is indeede the Christ the Saviour of the world so that Christ is the Saviour of the world and the Anointed and the Messias hee that was set apart for the great worke of redemption From hence that Christ is the Messias or the Anointed five things are to be considered 1. What is meant by Anointing 2. With what he was Anointed 3. By whom he was Anointed 4. To what he was Anointed 5. What benefit we haue by his Anointing First what is meant by Anointing In the Law were three things implied in Anointing 1. That the Party Anointed was designated or appointed to that worke or calling by God 2. A declaration that God had enabled him with graces to discharge or execute fitly that worke or calling that was assigned him 3. That the Party anointed was
Christian is a-thirst or an hungred or in any want Christ cries out of heaveÌ„ I thirst I am an hungred I am in want and therefore looke what thou wouldest doe to Christ that doe to his servants and hee will accept it as if it were done to him Now their remaines something to be spoken morr but because the time passeth I will speake breifely of it The Saints replie and say to Christ when saw wee thee an hungred or a-thirst or naked did they not know it were they ignorant of it I answer they did know it but these words only are Parabolicall not that the saints do say so but it is to teach us somewhat as Luke 16. of the speech that passed betweene the rich man in Hell and Lazarus we are not to thinke that there was any such speech but it is Parabolicall to teach us that we must not looke for one to be sent from the dead to tell us newes but must looke unto the Scriptures and take warning by them so be these words Parabolicall and are to teach us two things First That Christ hath an eye to all the workes of Mercie that wee doe to our brethren and takes it as if it were done to himslfe Secondly That the People of God when they have done all the good they can they will not know of any thing they carrie themslves so humble and so low when they come to stand before Christ So when we have done all the good wee can when wee come to stand before God let us endeavour to bee humbled and carrie our selves very low If a man goe in at a low Doore hee can take no hurt by stooping low O but if hee rise one inch above the Doore hee may breake his head or dash his braines out So by sinking low and by humbling our selves before God we can take no hurt but carrying our selves too high we may breake our heads or bee confounded Therefore it is a good thing when men have done well to bee humble and to carry themselves submissively SERMON LI. MATTHEW 25. 41 42. Then shall hee say also to them on the left hand Depart from me yee cursed into everlasting fire prepared for the Divell and his angels For I was an hungred and ye gave mee no meate I was thirstie and ye gave me no drinke c. HAving spoken of the sentence of Remuneration or reward that all the godly shall receive at the day of judgement when Christ shall say Come ye blessed of my Father receive the Kingdome prepared for you having spoken I say of this first part of the sentence wee are now come to the latter part thereof which is the most dolefull and heavie sentence that shall passe upon the wicked and ungodly at the last day Now there be foure paines or punishments implyed in it 1. An Abdication or Ejection in these words depart from me 2. A Malediction in these words ye cursed 3. The place that they shall passe into or the Estate they shall goe into Fire and everlasting fire 4. The Societie and the companions that they shall have the Divell and his Angels These be the foure punishments or paines that shall passe upon the wicked and ungodly at the day of judgement the least whereof were enough to breake any mans heart to thinke of Daniel 5. 5. it is said of Belshazzer His coâ—ntenance was changed and his thoughts troubled so that the joynts of his loynes were loosed and his knees smote one against another when hee saw his sentence written on the wall and yet hee could not read it much more shall all the wicked of the world tremble and quake and their knees smite together for feare when they shall heare their owne sentence read by Iesus Christ how shall their eares tingle their thoughts be troubled and their hearts faile them O that all men would thinke of this and I pray the God of all spirits to grant us grace to avoid and to feare it First and Abdication or Ejection depart from me Christs voice as a clap of Thunder shall be of force to drive all the wicked out of his presence so there shall not be a wicked man left behinde even the sweet mouth of Christ that shall gather all the godly to him shall drive all the wicked into Hell for no sooner shall Christ give out the word and say depart from me but it shall bee of force to drive all to Hell there is never a wicked man that is able to withstand Depart from mee ye wicked and ungodly you that bee swearers lyers deceivers whoremasters drunkards and covetous persons such as prophane the Sabboth and spend your time loosely and badly depart I say from me away to Hell with you to the Divell to paines and torments Now what a fearefull thing is this to be cast out of Christs presence as Psal 1. 5. David saith the wicked shall not stand in the judgement they come into judgement but they shall not stand in it nor bee able to hold up their heads as Hest 7. 3. when Haman was out of favour with the king they covered his face and carried him out of the kings presence though once he was greatly in favor with him so it shall be with all the wicked of the world howsoever here they may be in great favour with Kings Princes and great men yet they shall bee cast out of the presence of Christ and expelled Therefore consider what a fearefull thing it is when Christ shall cast us out because in his presence is all fulnesse of joy and pleasures for evermore as it is Psal 16. Therefore to be cast out of Christs presence is to bee cast away from the fountaine of all joy and pleasure and out of the glory of this World O what a Hell and a torment will this be at that day Therefore the Apostle Paul saith of such 2 Thes 1. 9. Who shall bee punished with everlasting perdition from the presence of the Lord and from the glory of his power they shall not be able to behold the sweet face of Christ but shall bee all shut out as Exod. 33. when the Lord would not goe with the children of Israel but would send an Angell with them they would not put on their costly raiment but laid it aside which made Moses say unto God Carrie us not from this place unlesse thy presence goe with us Now if it were such a griefe and terrour to want the presence of God here for a little time in the kingdome of grace what a griefe and a terrour will it bee and worse than many thousand deaths to be cast out of the presence of God for ever and ever this will bee a terrour of all terrours and it will be the greater in that wee shall be excluded and shut out when others shall be admitted and shall see them goe to Heaven as Christ speakes Luke 13. There shall be weeping wailing and
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