to have good seeds so if a man would have the H. Ghost hee must get the seed called by S. Peter the immortall seed of the word by the which wee are begotten againe It is a good thing to attend unto the word for howsoever wee doe not feele that which we doe desire yet let us heare it still and in due time wee shall have that which wee desire as Iohn 5. wee see the lame man lay by the Poole of Bethesda a long time when one or other did still intercept him and yet because he tarried still Christ came at length and did heale him so although we cannot finde the blessing of God upon us as wee doe desire to day yet let us come the next day If wee cannot finde it then yet let us not give over and at last wee shall feele the blessing of God upon us as wee doe desire Secondly by Prayer for if wee pray to God hee will give us the Holy Ghost as it is Luk. 11. 13. If you that are evill can give good gifts unto your Children how much more shall your heavenly Father give the holy Ghost to them that aske it a man may sow seed in his field and it may perish the wormes may eate it and the birds devoure it or it may rot in the ground but prayer is seede sowne in the eares of God nay it goeth deeper it is sowne in the heart of God And therefore although our seede perish that is sowen in the field yet our prayer shall not perish because it is sowne in the hart of God Saith David All any teares are in thy botle are they not in thy Register Thirdly by repentance and reconciliation with God as Ioel 2 Rent your hearts and not your garments and turne unto the Lord and weepe betweene the porch and the Atar And then saith the Lord I will powre out my Spirit upon you So that these bee the three meanes whereby wee may come by the Holy Ghost The second question is In what measure the Holy Ghost is given The answere whereto wee will lay downe in foure Conclusions First that God giveth but a portion of the Spirit in regard of efficacy and operation to his servants in this life indeed the holy Spirit dwels in us because the Holy Ghost is God and therefore hee is undividable and cannot bee divided into parts but in regard of the efficacy operation or working of the Spirit hee giveth but a portion So no man living hath all the gifts and graces of the Spirit because God giveth but a portion of the Spirit and a measure of it according as hee sees fit and meete So 1 Cor. 12. 8. S. Paul saith That to one is given the Spirit of wisedome to another the Spirit of knowledge to another faith to another the gift of healing and all these things worketh the selfe same Spirit distributing to every man as hee willeth and so againe Ephes 4. 7. saith hee but unto us is grace given according to the measure of the gift of Christ and 1 Cor. 13. 9. saith hee for wee know in part and prophecie in part and a little after for now wee see through a glasse darkly but then face to face now I know in part c. So the Doctrine is plaine that God giveth but a portion of the Spirit in this life according as hee sees fittest for man But let us come to the uses which follow First seeing that God giveth but a portion of the spirit in this life a man may have the spirit bee a true Christian and yet want many of the gifts and graces that another hath thou seest another man hath the gift of knowledge of wisedome memory or the gift of utterance be not perplexed at it looke that thou have the maine that thou have the Spirit of God to mortifie thy lusts and sins and to quicken the to newnesse of life then all is wel with thee though thou have not al the graces of the Spirit yet thou may'st be a true Christian so S. Paul sheweth by a comparison taken from the members of our bodies Shall the foot say unto the body I am not of the body because I cannot gather and draw things to mee as the hand doth or shall the eare say because I cannot see my danger before it commeth neere me as the eye can therefore I am not of the body if all were handling where were going and if all were seeing where were hearing so that every member hath a severall gift Wilt thou say because thou hast not the great gifts which another man hath thou art no member of Christ or thou hast not the Spirit of God we see that every member hath a severall gift Augustine saith in his tract upon Iohn Peter cast out devils thou hast the same and yet thou canst not cast out any for all this thou art a member of the same body Peter was an eye and thou art a little toe or a little finger in the body of Christ better it is for a man to bee a toe or a little finger in the body of Christ or a little bone than to have all the excellent gifts of nature and perish therefore though a man have not those excellent gifts and graces that others have yet labour to have the maine labour to feele the Spirit of God to mortifie thy lusts and then thou may'st bee a true Christian notwithstanding all thy weakenesses Secondly seeing we have but a portion of the Spirit therefore there will be a tang and a tast of the flesh as long as we live here in this world if there were fulnesse of Spirit in us then it would change all into Spirit as fire changeth all into the nature of fire so if wee had fulnesse of Spirit it would change all into Spirit but because wee have but a portion of the Spirit therefore there will bee a tang and taste of the flesh howsoever the Spirit workes on the flesh for the wasting consuming and weakening of it yet a man shall feele the power of sinne bustling and vexing him while he lives whereof all the holy men have complained as Rom. 7. 21. Paul saith hee findes by the Law that when hee would doe good evill is present with him and againe Gal. 5. 17. he saith The spirit lusteth against the flesh and the flesh agaist the spirit and these are contrary me to the other so that yee cannot doe the same things that yee would hence it is manifest wee have but a portion of the Spirit in this life and there will be still a tang and a taste of the old man in us If a man put wine into a glasse then there will be a taste of nothing but wine but if hee put water into it howsoever it may change the colour of the water yet there will be a tang and a tast of the water even so if wee were all
Simile 1 The invitation Simile 1 Association with Christ Simile 2 Dissociation from the wicked 2 The commendation Simile First the thing assigned Simile Three properties of the Kingdome of heaven 1 A Kingdome prepared of God Excellencies of heaven before all other Kingdomes 1 For limits 2 For time 3 In regard of defects 4 In regard of tranquillitie Quest. Sol. Vse 1. Our estate better than Adams in sixe things 1 2 3 4 5 6 Vse 2. Simile Vse 3. 2 A kingdome prepared for his Elect. Simile Simile 3 It was prepared of old Secondly the title and tenour Simile SERM. L. Simile 4 The reason of the Assignation Object Sol. Workes not the couse of our obtaining heaven Simile Foure Reasons against the merit of workes Reason 1. Object Sol. Reason 2. Object Sol. Reason 3. Reason 4. Object Sol. 1 The judgement shall be according to workes Quest Sol. 2 1 Properties of Faith 2 Quest Sol. Simile 2 All good workes shall be remembred and rewarded Simile Object Sol. Simile 3 The iudgement shall passe according to workes of mercie Quest 1 Sol. Why the Iudgement passes chiefly by works of mercie 1 2 Gods mercie so great that hee had rather abate of his owne service than man want his comfort Simile Simile Simile Object Sol. Simile Simile 4 The Iudgement shall passe according to works of mercie to Christians Simile Simile 1 2 Simile SERM. LI. Simile 1 An Abdication or Eiection They shall be shut out of Heaven Simile Quest. Sol. A two-fold presence of God Simile How far wicked men desire the presence of God Simile 2 They shal be shut out of the earth Simile Vse 1. Simile Vse 2. Simile 2 Punishment or malediction Vse 1. Simile Simile Vse 2. Vse 3. 3 The estate the wicked shall fall into Foure reasons shewing hell fire not to be naturall fire 1 Damas. lib. 4. cap. ult Reason 2. Reason 3. SER. LII Reason 4. Two reasons of the extremity of Hell fire Reason 1. Simile Simile Simile Reason 2. Simile For ever Simile Simile Simile Simile Quest Sol. How it stand with the justice of God to punish sin eternally Vse 1. 2 Vse 1. Simile Simile 2 A sinner compared to Pharaohs Kine Simile Simile 4 They are ranked with the Divell and his Angels Simile Simile Simile Simile Reasons of the wickeds condemnation First sinnes of Omission as well as Commission damnes Secondly small sinnes damne as well as great ones Thirdly small sinnes are great before God Simile Quest. Why neglect of the Poore is so great a sinne Sol. First what Christ shall doe after the last judgement Simile Simile 2 Simile Simile Simile Quest. Sol. SERM. LIII Simile Secondly the end why he shall render up the kingdome How Christ shall be all in all at the day of judgement 1 2 Simile 〈◊〉 VIII Two reasons whereby to rule our â—aith Reason 1. The devâ—ll the Author of â—ivision Reason 2. 1 That the Holy Ghost is God Proved first by Scriptures Foure Reasons to prove the Holy Ghost to be God Reason 1. Object Sol. Reason 2. 1 2 3 Reason 3. Reason 4. Vse 1. Simile All sinne is a griefe to God Simile Simile Vse 2. How man destroyes the Temple of God 1 2 Simile 1 The Holy Ghost is not a quality or motion in God Sinne against the Holy Ghost 2 He is a distinct Person from the Father and the Sonne Vse 3 That the Holy Ghost is not onely holy in himselfe but causer of it in others Vse 1. Simile SER. LIV. Vse 2. Simile Fourthly the Holy Ghost will make me holy 1 Iohn 5. 7. Quest. How the Holy Ghost workes holinesse in us Sol. 1 By convincing us of our impuritie Simile Simile 2 By inlightning us Simile Simile 3 By uniting us to Christ Simile 4 By mortifying our sinnes Simile 5 By renewing us Simile 6 By stirring up holy motions in us Simile Quest. Sol. The Holy Ghost is really and actually in us Simile 1 How to come by the Holy Ghost 1 A removall of the false meanes Simile 3 Meanes to come by the Holy Ghost 1 Simile Simile 2 Meanes Simile 3 Meanes 1 Conclusion 1 Cor. 12. 8. Vse 1. 1 Cor. 12. Simile Vse 2. No fulnesse of Spirit in this life Simile Simile Simile The second conclusion ART VIII Simile Quest The least measure of saving grace what Ans. 1. It stands more in desires than actions 2 Simile Vse 1. Vse 2. Vse 3. Simile The third conclusion Simile Simile Object Of such who complaine for want of seeling Ans. 2. The third conclusion Simile Object Of fulnesse of spirit that some had Ans. 1. A fulnesse comparative Secondly there is a fulnesse in working different Thirdly a fulnesse may be in regard to some particular act SER. LV The first Consequent Simile Matth. 27. 34. The second consequent Simile 3 How to know that wee have the Holy Ghost The Papists opinion is contrary First to the Scripture Secondly to Reason Simile Thirdly to their owne Divines Simile 5 False marks of the Holy Ghosts being in us 1 Many good parts of nature prooves it not Simile 2 False marke restraining grace Two defects in restraining grace 1 It doth not kill sinne Simile Simile 2 It doth not refraine from all sinnes 3 False marke some kinde of inlightning Colos 3. 10. Quest. Ans Two defects in knowledge 1 Such knowledge is not of a right kinde Speculative knowledge Practicall knowledge 2 Such make no right use of their knowledge 4 False marke an unsound sorrow and repentance Quest. Ans The defects in repentance 1 Sorrow more for the judgment than the sinne 2 Sorrow not for all sinnes 3 Sorrow not for inward corruption S. Augustines wish 1 2 5 False marke an unsound desire of heaven and glorie The defect of unsound desire of heaven First in a fleeting unconstant desire Secondly such desires are idle and lazie ones Thirdly such desires are not earnest ones 2 The true mark 1 Generally two wayes 1 He makes a great change Simile Simile Simile Simile Secondly hee stirs and moves to holinesse Simile Simile Simile 2 Particularly divers degrees of the Spirit Simile Two things a weake beginner must looke to 1 A right worke of the Spirit in foure things First that there be humbling Simile Secondly desire of reconciliation Simile Thirdly it stirs up to lay hold on the Promises Fourthly a setled walking with God 2 There must be a right orâ—er of the worke Simile Strength of action increases according to the strength of the spirit Simile The worke of the spirit mortifying in three things 1 Simile Simile 3 4 Workes of quickning in a strong Christian 1 2 Simile 3 4 Simile SER. LVI How a strong weakned Christian may know the Holy Ghost is in him Simile Quest 1 Sol. The roote is not gone Simile 4 By desires of grace left 1 To grieve that we cannot griev for sinne 2 Desire of reconciliation 3 A desire to beleeve 4 A desire to pleas God in all things Object Sol. 3 By some
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
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
seede that is the thornes sucke and draw away the heart of the ground that the good seede cannot thrive and prosper so the cares for the things of this life and about our worldly businesse doe sucke away the heart of the Spirit Fourthly by negligence for if we doe not stir up the fire lay the brands together and blow it it will quench and goe out so if men be negligent and doe not stirre up the graces of God that are in them and lay as it were the brands together and blow them the Spirit of God wil quench in them Therefore the Apostle exhorts 2 Tim. 1. 6. To stirre up the gift of God in him Origen Hom. 15. saith if God should kindle a fire to heat thee and it were like to goe out wouldst not thou lay the brands together stirre it up and so nourish it so God hath kindled a fire in our hearts by his Spirit therefore wee must not through negligence let it dye and goe out but stirre up the graces of God that are in us that they do not quench these be the foure meanes that will quench the spirit therefore corrupt nature is the greatest enemy to the graces of God in us that can be Chrysostome saith well No man hath any hurt but it is in himselfe in this case all the hurt that the spirit of God hath in us is by our selves by our earthlinesse and by neglecting of good things and for want of stirring up the graces of God that be in us The second conclusion is That a man may have common graces of the spirit such as are common to good and bad to the Elect and reprobate these a man may lose as first a man may be inlightned and indued with Heavenly knowledge and talke wisely of high points and yet he may lose this because this is a common grace as Heb. 6. 4. there were some that were inlightned and had tasted of the good Word of God and of the power of the world to come who neverthelesse may yet fall away Secondly there may bee a feeling of good things a man may have a desire to be saved and to behold God in glory as Balaam had Num 23. a man may lose these because they be common graces therefore it is a good observation of one That the wicked may taste of the Heavenly power and of the good Word of God but these bee not the things they live by as a Cooke that dresses a dinner hee may taste of the meate and licke his fingers but it is not that he liveth by he liveth by somewhat else so a reprobate may taste of the good Word of God and have feeling of good things as quietnesse of conscience and other of Gods favours and yet neverthelesse he shall not be saved thereby they shall not bee able to bring him to life everlasting Thirdly a man may have restraining grace and be restrained from a number of sinnes or a man may have the spirit of governement as Saul had and yet hee may lose it as we see 1 Sam. 10. 14. The Spirit of God departed from Saul so a man may bee fitted for a calling and discharge it wisely and yet may lose this because it is a common grace for all common graces a man may lose The third conclusion is That there be peculiar graces proper to Gods elect these shall never be lost as Regeneration Sanctification and Iustification which may comfort a Christian who though hee may lose his wife and children his goods and life yet if he hath the spirit of God hee cannot lose that and there is foure grounds for it The first is the promise of God as that Psal 89. 30 31. saith God But if his children forsake my Law and walke not in my judgements if they breake my Statutes and keepe not my commandements then will I visite their transgression with the rod and their iniquitie with strokes yet my loving kindnesse will I not take from him c. The second is the Power of God as 1 Pet. 1. 5. saith the Apostle of the Faithfull which are kept by the power of God through Faith to Salvation The third is the Prayer of Christ Iohn 17. 20. I pray not for these alone but for them also which shall beleeve in me through their Word so then this prayer of Christ was not onely effectuall for Peter and for the rest of the Apostles but also effectuall for all the Elect people of God The fourth is the nature of the Spirit which is alwayes as a seede remaining in them 1 Iohn 3. 9. so Christ saith Iohn 4. that the water which he should give them should be a Well of water springing up to Eternall life All these foure grounds doe confirme unto us that if a Man hath received the grace of God proper to the Elect hee shall never lose it totally nor finally and therefore this conclusion stands good though a man may lose common graces yet he shall not lose them which are proper to the Elect. Yet lest any man should presume let mee tell you first though such a one cannot lose the spirit yet he may lose the measure of the spirit and be brought to a low ebbe in himselfe there may be a shrewd abatement of this grace as Revel 2. Christ saith to the Church of Ephesus Remember from whence thou art fallen why the Church was not fallen from an estate of grace but it was fallen from a great measure of grace to a lesser from a great degree of it from a great measure of Care Love Faith Repentance and Zeale so a Christian though hee bee not quite deprived of the Spirit and have a totall losse thereof yet may want of the measure may finde a great abatement of it in himselfe Secondly A man may lose the comfort of the Spirit though he cannot lose the Spirit yet he may bring himselfe into a poore case by his sins that he may have as little feeling of the spirit and comfort as if hee had no presence of the Spirit as a man may have joynts but they may bee so benumbed with cold as a man cannot feele nor have use of them so a man may have the spirit and yet may be so benumbed with sinne that he may have no more feeling of the spirit nor comfort than if hee had not the spirit Thirdly A man may have the Spirit and yet may lose the working and operation thereof he may be overruled by the flesh as a man may have life in him in a dead sound and yet no operations so a man may have the Spirit and yet he may want the operations and workings of it this is the greatest extremitie that a Christian can be in Fourthly Though a man may lose the feeling of the Spirit the comfort operations and workings thereof yet it is but for a little time
to thanke God that it is not so common amongst us as it hath been There is also another fault amongst us that a poore man many times stands excommunicated three or foure yeers together indeed there may bee a fault in the poore man to stand so long but let us take heed it bee not for want of our helpe Therefore as wee are ready to contribute to the necessities of their bodies so we should bee to contribute to them in this case But here may a Christian demand whether were a man best to give money or to stand excommunicated still this question I will answer by another question what if a man fall into the hands of Theeves were hee better to lose his money or his life I answer hee were better to lose his money because his life is the greater even so a man were better to lose his money than the meanes of grace which is the greater Another may here object and say I but how if a man cannot bee absolved without hee should sinne against God and offend his conscience To this I answer that if the case be so that he cannot be absolved but he must sinne against God then hee were better lose the Communion of men which is the lesser than the Communion of God which is the greater as Iohn 9. wee see the blind man whom the Pharisees had cast out Christ meets with and said unto him doest thou beleeve in the Sonne of God as if hee should say notwithstanding this censure thy cause is good thou art a blessed man in like maner although the censure of excommunication hath passed upon thee if thou beleevest in the Sonne of God thy case is good this may comfort Christians Lawyers have a saying that unjust Lawes binde no man and Bellarmine saith that there is a double Communion an externall and an internall Communion the externall Communion of the Church of God is in the word preached prayer and in Sacraments the internall is in the graces of the Spirit Faith love and other graces Now a man may bee cast out from the externall Communion the word and Sacraments as when a man is put into prison or banished and yet may have the internall Communion with the Church a man may be cut off from his brethren in regard of outward societie but hee can not bee cut off from Christ And these bee the uses wee are to make of this point Now that wee have spoken of the Nature of the Church in the next place we are to speake of the properties of it which are two 1. It is a Holy Church 2. It is a Catholike Church First The Church of God is Holy there is a company of Holy People here in this world as Zech. 8. 5. thus saith the Lord I will returne unto Sion and will dwell in the midst of Ierusalem and Ierusalem shall be called a Citie of Truth and the Mountaine of the Lord of Hosts and the Holy Mountaine so in Dâ—â—iel the Church is called the Holy People of God and Revel 22. 2. saith S. Ioh. And I saw the holy Citie the new Ierusalem come downe from God so also 1 Cor. 3. 17. Saint Paul saith For the Temple of the Lord is Holy which ye are Therefore seeing the Church of God is an assembly of Holy People accordingly as it is Holy wee the Members thereof must labour to be Holy Now the Holinesse of the Church is opposed unto three things that seemeth to take away Holinesse from it First the judgement of the world for it thinkes that of all societies they are the vilest and the worst they thinke them to be but a company of dissemblers and hypocrites that professe the Word but deny the Power of it but we that are Christians beleeve that the Church of God is Holy though the World thinke them a company of dissemblers David saith Psal. 13. Yet God is good to Israel even to the pure in heart and in the 14. of Deut. 2. we read For thou art an Holy People to the Lord thy God and the Lord hath chosen thee to be a precious people to him Therefore howsoever the World condemnes them yet wee beleeve that God hath a Holy company of People in the World The second thing that seemeth to take away Holinesse from the Church is that it is a united company of good and bad together for I have shewed you that the Church of God is like to a Flocke wherein are Sheepe and Goates a Floore wherein is Corne and Chaffe a Field wherein are Tares and Wheate and yet these bad persons are no true Members of the Church but like bad humours in the body Againe the Faith of a Christian opposeth and doth beleeve that there is a company of Holy People and that the wicked that live amongst them doe not defile the Holy things of God for it is Pauls rule 1 Cor. 11. 26. Let a Man therefore examine himselfe c. whereupon saith Augustine Marke thou that art a good Man thou mayest eat and drinke with comfort if thou doe examine thy selfe and againe he that eateth and drinketh unworthily eateth and drinketh his owne damnation not so to thee that art a good Man but to the wicked that came like swine without any preparation at all The third thing that seemes to take away holinesse from the Church is the remainders of sinne and corruption for there is no Man in the estate of Grace but hath complained of this So David Psal 40. 12. My sinnes hath taken such hold on me that I am not able to looke up and Paul complayneth Rom. 7. The good thing that I would doe that doe I not but what I hate that doe I c. so in the best estate there is some remainders of sinne Therefore although the World and the Divell should condemne them yet we beleeve the Church of God is Holy SERMON LXVII 1 CORINTHIANS 3. 17. For the Temple of God is holy which yee are HAving spoken of the Nature of the Church we began to speake of the Properties of it the last day being two First we beleeve the Church of GOD is Holy Secondly that it is Catholike agreable to that part of our Christian profession Now the Church of God is holy foure manner of wayes First In regard of the Holinesse of their Faith or by the Holinesse of their Faith All other societies are fouly spotted and tainted with errour against the foundation but this remaines unspotted in the foundation therefore the Church is Holy because their Faith is Holy So Iude 20. But ye beloved edifying your selves in your most holy Faith keepe your selves in the Love of God So Matth. 7. 6. saith our Saviour Give not that which is holy to Dogges It cannot be denyed but that there may bee errours in the true Church for as they bee subject to all other sinnes so are they to the sinne of ignorance as
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
day of adversity thy strength is but small If a man come to a tree and shake it with his finger this way and that way it doth shew that the tree is not well rooted even so when the least trouble that comes unjoynts vexes and shakes us on euery side it shewes that we are not well rooted and grounded in Faith The fourth thing whereby wee may discerne weaknesse of saith in our selves is When wee beleeve God can helpe us but it must bee by such and such meanes So Iarus beleeved Christ would helpe his daughter but it must bee by touching and laying on his hands as wee see Matth. 5. this was weake faith to beleeve that Christ can helpe but it must bee by such and such meanes And so in Iohn 6. The disciples beleeved that Christ could feed five thousand but they must have two hundred pennie worth of bread for to doe it withall So likewise Moses beleeved that God could give him water enough for the children of Israel but not out of a rocke but it must bee out of the river this then is weaknesse of faith to beleeve that God can helpe us but it must bee by such and such meanes The fift thing whereby wee may know weaknesse of faith is By the effects of faith when they bee weake in us as in the booke of Iudges wee see how Sampson did know he was growne weak and that his strength was departed from him it was by the weaknes of his actions not being able to resist the Philistimes as formerly so may we know weaknesse of faith in our selves when wee bee weake in our actions in our prayers and in the performance of other holy duties therefore howsoever men talke of strong faith if they bee weake in the performance of holy duties and are not strong to stand against the temptations of the divell and to resist them it is but weake faith The use of this is that if we finde weake faith in our selves we must take accompt of it labour to bee humbled for it and to say with David Psal 6. I am weake but Lord helpe my weaknesse and as the man in the Gospell said Lord I beleeve but helpe thou mine unbeleefe Lord I have weaknesse of faith but Lord helpe this weaknesse of faith in me The second use is that if wee find weaknesse of faith in our selves we should labour to strengthen it by the use of good meanes by praier reading preaching and by such like meanes Wee know if a poore man dwell in a rotten house if the wind arise hee will get props and shoares to underprop it that so hee may keepe it from falling so seeing wee dwell in rotten houses if the winds of temptations arise we should labour to prop up our faith by the use of good meanes by preaching prayer the use of the Sacraments and such like that so wee may bee able to stand in the time of temptation for as we have heard before faith is compared to a seed and not to a stone because a seed will grow to be a tree but a stone groweth not and therfore if we use good means and doe not grow by it it is to be suspected it is not weake but no faith for where true faith is although it be weake yet it growes to bee stronger by the use of good meanes strong faith never doubteth of salvation and the pardon of sinnes unlesse it bee in the time of temptation and doth assure it selfe of salvation and of the pardon of sinnes by a sylogisticall reason the ground whereof is laid in the word of God thus it may be framed God hath said in his word that whosoever repenteth and beleeveth shall undoubtedly be saved this is the great ground and maxime whereon strong faith doth stay it selfe which is built on the word of God then the true beleeving heart saith Lord but I upon the search of my conscience doe find that I doe truly repent and beleeve and then the conclusion ariseth therefore I shall undoubtedly and certainely be saved The papists say that we cannot be assured of the padon of our sinnes and of the salvation of our soules here in this life but I would have them to answer me these two reasons the first is That whatsoever God hath spoken in his word wee are bound to beleeve it under the conduct and certainty of faith but God hath said in his word that whosoever repenteth and beleeveth is bound by the certainty of his word and of his faith to beleeve his salvation and the pardon of his sinnes The second is That whatsoever we are bound to pray for that we are bound to beleeve but wee are bound to pray for the pardon of our sinnes and for our salvation as wee may see in the fifth petition of the Lords Prayer therefore wee are bound to beleeve it Now strong faith is not so strong but that it may bee shrewdly shaken in the time of temptation as Davids faith was hee saith I am cast out of thy presence and so Peter was shaken for the time and yet Christ had prayed that his faith might not faile him therefore wee see that strong faith may bee shaken and weakned of which there bee these occasions or reasons First Because we have given way to some sinne and have not been watchfull to keepe the doores of our hearts shut against it but given way unto it this will weaken strong faith a man that is strong may catch a cold or a surfeit and be made so weake that hee cannot bee able to goe with a staffe so a man may catch a cold that is hee may commit some sinne that hee may make his faith so weake that hee shall not bee able to stirre or feele any comfort in respect of his offence that hee hath done Secondly By the neglecting of the use of good meanes as preaching prayer reading and such like so it may become weake Mark 3. wee read there was a man that had a withered hand the reason whereof was because there were obstructions in the veines that it could not carry downe nourishment to that hand which withered so when there be obstructions that doe hinder us that we cannot draw downe nourishment to our hearts by the use of good meanes our faith will bee weakned our assurance withered and drie Thirdly The malice of the divell for hee will doe as the Philistimes did with Sampson knowing his strength lay in his haire they cut it off and hee became weake so the divell doth knowing that all the strength of a Christian lyeth in his faith therefore hee labours to weaken it as much as may be Fourthly The wise providence of God to humble us to make us take the faster hold for all that the Lord doth is but to settle us that wee should bee the deeper rooted As a man when hee goeth to plant a tree when he hath set into the ground and put
the Deitie did flow into the Person of the Sonne then our faith goes with it and whithersoever the Deity goes thither goeth the faith of a Christian Now the faith that wee have in the Sonne of God is to be considered three wayes 1. In his Titles 2. In his Incarnation 3. In his twofold Estate of 1. Humiliation 2. Exaltation Concerning his Titles we beleeve 1. That he is Iesus 2. That he is Christ 3. That he is the onely Sonne 4. That he is our Lord according as the Angel saith here in this place And thou shalt call his name Iesus Now in the faith we have in this title Iesus there bee three things implyed 1. That he is a Saviour 2. That in the matter of our Salvation there is no other Iesus but this Iesus 3. That as he is Iesus so he is our Iesus and will save us in the day of death and Iudgement First Iesus as the Angell tels us and as wee all know it signifieth A Saviour wee beleeve that Iesus is a Saviour and will save us at the day of death and at the day of judgement As Matth. 18. For the Sonne of man is come to save that which was lost And 1 Tim. 1. 15. This is a true saying saith the Apostle and by all meanes worthy to bee received that Christ Iesus came into the world to save sinners c. So Ioh. 4. 14. And wee have seene and doe testifie that the Father sent his Sonne to bee the Saviour of the world So that if hee bee the true Saviour of the world all that will be saved must seeke to bee saved by him for God saveth not but by the meanes which hee himselfe hath appointed therefore wee must seeke to that It is a rule in Divinity That such meanes as God hath appointed for the saving of us such wee must applie our selves to as God appointed an Arke for saving of Noab and his family from drowning so that all that would bee saved must flie to the Arke so likewise if any were stung with the firy serpents hee had appointed a brasen serpent that if any bitten with the firy serpent looked up they should bee holpen and if any were stung and did not looke up and cast up their eyes there on the brasen serpent they were not helped Even so God hath appointed Iesus to bee the meanes of salvation therefore all that will bee saved must seeke to Iesus to bee saved Ioh. 1. 37. Iohn as soone as hee pointed at Iesus and said Behold the Lambe of God the two Disciples left all and followed him so wee should doe when wee heare it is Iesus that must save us at the day of death and judgement we should bee contented to leave all pleasures and profits and our sinnes and whatsoever is deare to us to bee saved by Iesus But it is a pittifull thing that men desire to bee saved at the day of judgement and after death to bee blessed and yet never seeke to Christ Christ complaineth of this in Ioh. 5. 40. But yee will not come unto me that ye might have life As if he should say yee desire to be blessed and to bee saved but yee will not come to me to have life and to bee saved It is the sinne of the world that they intend matters of pleasure and profit and never seeke to Christ to bee saved if a strange Chirurgion or Physition should come into the countrey if wee conceive him to bee good or heare hee is O how men will seeke to him that they may be holpen of their disease or of their wounds but here is the fault that men do not seeke to Iesus who is able to bring light out of darkenesse health out of sickenesse life out of death Secondly seeing Iesus is the Saviour therefore wee must bring our wives and children our servants friends and them wee wish well to Christ Iesus to bee saved Mark 2. 3. There was a man sicke of the Palsey who because hee was not able to come himselfe was brought by foure men and presented before Christ and so was healed so wee should doe present our children and friends at the feet of Christ by prayer and them wee wish well to that hee may save and blesse them As Mark. 10. 14. They brought little children to him that hee might touch them A learned man saith well hee is the Saviour of little children therefore we must bring them to Christ and present them by prayer to him that he may save and blesse them Thirdly seeing Iesus is the Saviour it shewes naturally wee are all lost in our selves under the curse of God and out of the estate of Salvation and therefore must seeke to Christ to be saved as Matth. 18. 11. The Sonne of man is come to seeke and to save that which is lost as a lost sheepe is not at rest but runnes here and there and cryes to the shepheard and is not at rest till hee bee in the fould againe so wee should doe wee should cry to the shepheard and never be at rest till wee bee brought home to God againe In the words of the Angell wee may observe three things 1. Whom he shall save his owne people 2. By what meanes not by strong hand or fighting for them but by dying and suffering for them 3. From what he shall save them from their sinnes First whom hee shall save he shall save his owne people so that if we bee not the people of Christ we cannot bee saved A number of men thinke that seeing all bee sinners and Christ dyed for sinners therefore all shall bee saved but this is an error in the world for hee shall save none but his owne people and therefore if wee will be saved we must labour to bee the people of Christ obedient to his commandements to live under his government and to bee guided and governed by him in all our actions for if wee bee not gathered home unto him obey him and live under his government we are none of his people and then we cannot looke to bee saved It is said Psal 18. 27. Hee will save the humble and will cast downe the proud Now who bee the humble people even such as bee brought low upon the consideration of their sinnes and sit under the burthen of them at the feet of Christ these bee the people that shall be saved Secondly how hee shall save them not by strong hand nor by fighting for them but by suffering for them as it is said Ioh. 1. Behold the Lambe of God that taketh away the sinnes of the world even as the lambe in the Law typified the taking away of sinne so Iesus tooke away our sinne In the Law when they brought a Lambe to offer the man made confession of his sinnes on the head of the Lambe and put them vpon the Lambe the Lambe was killed and the man went free so all our sinnes
of God First we beleeve he is the Sonne of God Psal 2. 7. it is said Thou art my Sonne this day have I begotten thee and Ioh. 3. 16. God so loved the world that he gave his onely begotten Sonne that whosoever beleeved in him should not perish but have everlasting life so Gal. 4. 4. But when the fulnesse of time was come God sent forth his Sonne made of a Woman c. so it is cleere by the Scripture that Christ is the Sonne of God And if he be the Sonne of God then he communicates of the same substance and nature that God the Father is of as wee see in the course of nature the substance the Father is of the same he communicates to his sonne the same nature and substance that is in the father is in the sonne therefore if wee will looke upon God the Father wee must looke upon Christ saith Iesus unto Philip Have I been so long time with you and hast not thou knowne me he that hath seene me hath seene my Father therefore if we would see God let us looke on Christ for the same nature and substance that is in God the Father is in the Sonne If a man hold a glasse in his hand and set it against the Sunne and then looke in it hee shall as truely see the body of the Sunne as if he looked on the Sunne so it is with us desiring to see the reflexion of God if we looke on Christ we shall as truely see God as if we looked on God Himselfe for the same nature that is in the Father is in the Sonne Now what bee the consequents of this If the same nature bee in Christ that is in God then Christ must be God for who can deny but that the same nature that is in God the Father the same must needs be in the Sonne Augustine saith that the sonne must needs be a man seeing the father is a man for the same nature that is in the father he communicates to his sonne so then the Sonne of God seeing hee is of the same nature and substance with the Father hee must needs bee God equall with the Father hence the inference is true that Christ is God But because the Arrians be somewhat busie in these dayes who robbe Christ of his Godhead therefore I will prove unto you by foure arguments that Christ is God First the same names are given to Christ that are given to God and are attributed in such a manner as never was to any but to God Ioh. 20. 28. Thomas saith Thou art my God and my Lord and Rom. 9. 5. the Apostle saith Of whom Christ came who is God over all blessed for evermore Amen and Ioh. 11. 3. This is life eternall that they know thee to be the onely very God and whom thou hast sent Iesus Christ so Tit. 2. 13. Looking for the blessed hope and appearing of the glory of that mighty God and of our Saviour Iesus Christ He was not called God by appellation as Moses was called Aarons God because hee was in the roome of God to execute justice and judgement but he is called God in such a peculiar manner as never none was but God therefore Christ is true God The second Argument is that the eternall properties of God are attributed unto him now this is one of the eternall properties of God to bee eternall before all beginnings which is attributed to Christ Proverb 8. 22. The Lord hath possessed me in the beginning of his wayes I was before his workes of old I was set up from everlasting from the beginning and before the earth when there were no depths was I begotten so Christ was eternall Ioh. 8. 58. Before Abraham was I am I say the Arrians in figure and type hee was before Abraham but the text meaneth really Christ was not in figure and type but in truth and in deed Another propertie is the Omnipotencie of God and this is ascribed unto Christ therefore he is God As Philip. 3. 21. it is said Who shall change our vile body that it may be fashioned like unto his Glorious body according to the working whereby he is able even to subdue all things unto himselfe Against this the Arrians oppose and say he had it by donation after his resurrection but I say Christ had it eternally before his resurrection as Matth. 11. All things are given me of my Father Thirdly it is the property of God to be present in all places but Christ is present in al places therfore he is God Now that Christ is present in all places It may appeare by this in the Gospell where it is said Where two or three be gathered together in my name I am in the middest of them and Matth. 1. 28. I am with you even unto the end of the world Against this the Arrians obiect and say Christ is present in grace but not a reall presence to which I answer that Christ is realy present with his people as Revel 1. He was in the midst of the seven golden Candlesticks The third argument is that the proper workes that are attributed to God are also attributed to Christ as the worke of creation Col. 1. 16. For by him were all things made so Ioh. 1. 3. All things were made by him and without him was nothing made which was made Against this the Arrians except it is not the worke of creation and making the world which is there spoken of but the worke of renouation or making of his Church but looke into Ioh. 1. 10. and you shall see it is the worke of creation and not of renovation For it is said That the world was made by him and the world knew him not that is the wicked of the world therefore wee may see it is not the renovation of the Church which is there spoken of so Col. 1. 16. For al things were made by him whether they be visible or invisible there the Apostle speakes of the making of Angels therefore it cannot be of the worke of renovation for renovation is proper to men for none is renovated but such as fell away but the elect Angels fell not away and therefore needed not renovation so then it must be the worke of creation Againe salvation is a worke that is proper to none but God but salvation heere spoken of is a proper worke of Christ therefore hee is God so hee speaketh in Esai 43. 11. Besides me there is none other saviour so likewise it is a property of God onely to search the reines but this property belongs to Christ and therefore he is God so it is said in the Revelation And all the Churches shall know that I am he which searcheth the reines and heart The fourth argument is that the same honour which is given to God the same is given to Christ Now there be three honours due to God all given to Christ 1. Adoration 2. Invocation
labour to please men but wee must please Christ for he is our Lord we must give up our accounts to him If we should give up our accounts to men to kings or to great men wee should seeke to please them as 2 Cor. 5. 9. 10. Wherefore we labour that both dwelling at home and remooving from home we may be acceptable to him for wee shall all appeare before the Iudgement seat of Christ c. therefore wee must labour to approve our selves to him Saint Augustine saies servants will labour to please their masters whom if they can please they care not whether it please others or no so wee should labour to please Christ and care not though all the world were displeased with us so he bee pleased for we must not give an account to the world but to him If a man hold his lands and livings from any man he will be afraid to displease him or to fell a tree off his ground lest he make a forfeiture of his coppihold so seeing we hold all from God we must take heede we doe not make forfeiture and displease him lest he turne us out of all Fourthly seeing Christ is our Lord it was not a servant that died for us but it was the Lord If it had been a servant that had died wee had beene bound in duty and in love to him But seeing it was Christ our Lord that died how are we bound in love and duty unto him Iohn 13. when Christwashed his Disciples feete Peter saith inadmiration Lord wilt thou wash my seete so wee may say Lord wilt thou shead thy blood for me what shall I render unto thee or what duty shall I performe unto thee for so many surpassing mercies Fifthly seeing Christ is our Lord we must bee carefull to render our soules c. backe againe unto him in as good estate as he gave them to us If a man borrow any thing it is a shame it hee carry it not home againe in as good estate as hee had it so seeing wee have received our soules from him and they are but borrowed wee must take heed wee doe not marre them by our sinnes and so returne them worse home than we had them wee see in experience if a man should send his servant to the Indies to fetch gold give him a ship to fill and bee at great costs and charges twenty or thirty yeeres together and when the servant comes there he does not gather in gold and pearles into his ship but gravell and sand muck and moulde if this servant comes home will his master take it well may hee not looke for a cold welcome home so as it were the Lord hath sent us to the Indies for gold and pearles with a ship and is at great cost with us many a yeere together Now the ship is our soule and the graces of his spirit are the gold and pearles the world is the Indies and heere we may have the same gold the graces of his Spirit if therefore wee doe not fill our ships with gold and pearles but with gravell and sand muck and mould God will not take it well at our hands we may looke for a cold welcome home when wee come to deliver our ship againe Sixthly seeing Christ is our Lord we must leave all and be ready to depart this life when Christ will have us for servants bee at the command of their masters if a master send his servant to trade and to traffique beyond the Sea as long as his master will have him to traffique and trade so long he must but when his master will have him to come home and leave all he must then be ready to doe so so seeing we bee servants to God and he sends us to traffique and trade as long as he will have us stay here we must be contented but when hee will have us leave all and come home we should be ready to doe so Seventhly seeing Christ is our Lord then beleeve of all men Christians are the most happy all the glory of this life is not comparable to that which the Lord presents upon a Christian as Canticles 5. when the Church was making such inquiry after Christ there is a question demanded What is thy beloved more than another beloved that wee may seeke Him with thee all the happinesse of this world is not like to it first because Christ is their Protector other protectors drop away they dye and so leave us but Christ is with us continually Secondly because Christ hath the bread of sufficiency as Luke 15. saith the prodigall sonne How many hired servants hath my father who have bread enough and I dye for hunger And therefore this is a comfort to them that when other starve for hunger they have bread enough enough of all comforts and contentments Thirdly in regard of their reward other kings and Lords give meane things to their servants and reserve the chiefest to themselves but Christ hee bestowes great things upon his servants and makes them partakers of the same glory with himselfe therefore Paul saith Thankes be to our God which hath given us victory through our Lord Iesus Christ when things bee at the worst then Christ will bring them unto victory and therefore it must bee our care to bee servants unto him SERMON IX PHILIP 2. 7. But made Himselfe of no Reputation and tooke upon Him the forme of a Servant and was made in the likenesse of men TWo wayes Christ is described to us in the Creed 1. By His Properties or Titles 2. By His twofold estate The Titles are foure in number whereof two of them shew His Offices two of them His Dignity Of His Offices and Dignity we have already spoken and now in order are come to speake of His twofold estate 1. Of His Hamiliation 2. Of His Exaltation In his estate of Humiliation there bee divers steppes and degrees Even as a king when hee commeth from his Royall throne commeth down step by step til he come at the last or lowest step so the Son of God comming downe from His Royall throne to the estate of Humiliation descended by certaine steppes and degrees till hee came at the lowest step as the Apostle sheweth in this place that he tooke upon him the nature of man was like a servant and humbled himselfe to the death for us and so came to the lowest step of Humiliation The first degree of His Humiliation was that he became a man for us for howsoever wee thinke of the dignity of Christ yet it was a great abasement for the sonne of God to take upon him the nature of man what would wee thinke if a king should for the good of his subjects be made a toad or a frog or the meanest creature this were a great abasement but it is a greater matter for the sonne of God to take our nature upon him for betweene the meanest of the creatures
c. Now penall infirmities and such as are voide of sinne hee tooke whereof there be two sorts First some that hee common to all the sonnes of Adam as to be hungry thirsty naked cold hot and such like secondly there be personall infirmities which arise upon particular causes as to have divers diseases now hee tooke not these infirmities upon him for hee tooke not any mans person upon him but the nature of man yea he tooke them that bee common to the whole nature of man And why did he take upon him these infirmities for three causes as the Schoolemen say First for satisfaction sake that he might satisfie for our sinnes for he that must satisfie for them must take the whole punishment for sinne therefore he tooke our infirmities upon him as we see in Matth. 8. 17. Hee tooke our infirmities upon him and bare our sicknesses Secondly to strengthen faith in the incarnation that wee might know hee was a perfect man because hee was subject to all our infirmities to eate sleepe bee weary and such like for if hee had not taken these infirmities was might have doubted whether he had beene man or no therefore he tooke our infirmities upon him that we might beleeve he was a man touching his Incarnation Thirdly for our example that as hee was subject to hunger thirst and nakednesse so we should be contented with it also for 1 Pet. 2. 21. it is written Christ also suffered for us leaving us an example that we should follow his steps c. Now besides these three reasons of the Schoolemen there is another reason Heb. 2. 17. why hee tooke our infirmities upon him there the Apostle saith Wherefore in all things it became him to bee made like unto his brethren that he might bee a mercifull and faithfull high Priest in things concerning God this was the reason why he tooke our infirmities upon him that he might be the more compassionate towards us Let a man come to one that is on his sick bed if he hath had the same disease he will be more compassionate and pitifull than twenty others so seeing Christ tooke our infirmities hee will have the more compassion towards us therefore as the Apostle saith Heb. 4. 14. Seeing then wee have not such an high priest which cannot bee touched with the feeling of our infirmities but was in all things tempted in like sort yet without sinne let us therefore goe boldly to the throne of grace c. Now the next thing that was observed were the reasons why he was made man and that in three respects First for necessities sake for hee must have something to offer as the price of sinne so Heb. 8. 4. For hee were not a Priest if hee were on the earth seeing there are priests that according to the Law offer gifts therefore hee that doth redeeme us and bring us unto Gods favour must have something to offer to God as a price for sinne but the Godhead could not be offered for that cannot dye and therefore of necessity Hee must bee man Secondly in regard of the equity of it for the same nature that had offended must be punished because it could not stand with Iustice to punish sin in another nature which had not offended therefore of necessity he must bee man for the same nature that had sinned must be punished Thirdly in regard of the fitnesse for he that is the Mediator and doth reconcile God and man together must be God to deale with God and man to deale with man The Philosophers say that to bring two extremes together it must be done by middle things so Christ must be betweene both the must be God to deale with God and man to deale with man so that he must be man in regard of the fitnesse of it Hee must be God also a fit Vmpire to lay his hand upon both Thirdly the speciall ends why he must take mans nature upon him are five in number First to redeeme man for in the same nature the devill had destroyed man in the same nature must he destroy the worke of the devill so Heb. 2. 14. For asmuch then as the children are partakers of flesh and blood hee also himselfe tooke part of the same that he might destroy him that had the power of death that is the devill and deliver them who for feare of death were all their life time subject to bondage It is a pretty saying of the councell of Ephesus even as a cunning workeman doth not only great matters in gold silver and precious stones but can also take a peece of clay and make such a peece of worke that may make the world to wonder at it so this cunning workeman Christ is not onely able to the doe great workes in gold and precious stones in his Godhead but even in a peece of clay with mans nature he can destroy the workes of the divell Secondly to restore the lost Image of God in man for Adam had lost it by his sinne and therefore he tooke mans nature to bring it to the former estate againe Saith Athanasius if a picture be defaced and hath lost its former beauty there is no way to restore it againe but to get the party that the picture was first drawne by to renew it so saith he when man had defaced the Image of God in him there was no way to have it restored againe but by bringing Christ into the world from whence this nature of man was drawne upon him Thirdly to advance mans nature which was so disgraced by sinne for mans nature was hatefull to God even as a toade is to us therefore seeing mans nature was in disgrace with God hee tooke our nature to advance it againe If a towne or a city be in disgrace with the king if he come againe into it abide and rest in it thereby it is advanced againe so when mans nature was in disgrace by the reason of sinne Christ came into mans nature and this did advance it againe Fourthly to make mans Nature dreadfull to the divell for Christ having overcome the devill in Mans nature this made his Nature terrible to him even as a fish when he is nibling at the baite and spieth the bare hooke is afraid to meddle with the baite after or as a man putting his hand into a hole if he pull out a toade will bee afraid to put his hand in againe so the devill having beene overcome by mans nature is afraid of it againe not because he thinkes hee shall meete with Christ for he knowes he is in heaven but because hee knowes hee shall meete or is afraid that hee shall meete with the power of Christ Fifthly that his incarnation might be as a glasse wherein we may see the infinite Goodnesse justice wisedome and power of God First wee may see the infinite goodnesse of God that when wee were lost by sinne
A man shall never have any true comfort to know that Christ is borne unlesse he can apply and appropriate Him to himselfe bring himselfe within this compasse that Christ was borne for him to say that Christs birth is his His passion His paines His life His death is his then he may have comfort for all our joy is by applying and making Christ our owne to appropriate His death life paines and passions to us then wee may have comfort then wee may rejoyce therefore every one must labour to apply Christ unto himselfe and to know that he is one of them for whom Christ was borne Esai 9. 6. it is said To us a Childe is borne to us a Sonne is given c. for though Christ be borne to others wee can have no comfort by it until we know that he was borne for us and as it is said Zech. 9. 9. Behold thy king commeth to thee so till we say my king commeth to me we can have no joy of him so Iohn 20. Thomas had beene a long time a Disciple of Christ and yet had but little comfort by it till hee came to say My Lord and my God In like manner one may heare a long time and yet have no joy in Christ feele little comfort till he can make particular application of Him Therefore every one should labour to apply Christ unto himselfe that he may have joy and comfort when hee can bring his heart within compasse of those the Angels speake of Christ is borne to you you be the parties you be the men and women that Christ is borne for The second thing we observe is The effects it wrought in the shepherds which are foure in number The first is that they said one to another let us goe then unto Bethlem and see this thing that is come to passe which the Lord hath shewed unto us Here we see the shepheards doe exhort and stirre up one another to goe and see this thing which was come to passe and it must teach us to exhort and stirre upone another to good things and take them to ourselves labouring to make others the better for them as upon any occasion to say to one another Wife or children or servants or neighbours come let us goe to the preaching of the Word where wee shall have Christ to our comfort It is the manner of the streame to carry away all movealbe things but if they bee rooted then it doth not stirre them Mich. 4. 1. the people of God are said to flow because they carry men to Christ when men be setled and rooted in their sinnes then they stand still but if they bee capable of good things then they are carried to Christ and therefore Heb. 3. 13. we are commanded to exhort one another daily while it is called to day and Heb. 10. 25. it is said But let us exhort one another so much the more because the day draweth neere so likewise in Esay it is said And many people shall goe and say Come let us goe up to the mountaine of the Lord to the house of the God of Iacob It is one of the graces of God that hee will bestow on his people that they shall be helpers to stirre up one another to good duties to faith repentance patience and the like wee see how ready the men of this world bee to incite up one another to sinne as Gen. 11. 4. say the wicked builders Goe to let us build a tower whose top shall reach to heaven in Esay the drunkards stirre up one another and Ierem. 18. 18. Then said they Come let us devise devises against Ieremiah for the law shall not perish from the priests nor counsell from the wise nor the Word from the Prophet Come and let us smite him with the tongue and let us not give heede to any of his words so also Proverb 1. 11. the theeves say Come let us lay waite for blood cast in thy lot amongst us and we will all have one purse O how this may shame us that they bee more ready to carry one another to hell and damnation than we to draw one another to life and salvation we see if one wheele of a clocke bee stirred it will stirre all the rest so it should be with us if one be stirred to goodnesse he should stirre others to it as these shepheards did as soone as the Angels were departed from them this must teach us not to let good motions die but as soone as wee understand them wee must bee ready to set them aworke Of which there be two reasons First because in time the devill will bee very laborious to quench them as Matth. 13. when the good man had sowen good seede in his field the envious man did sow tares so when there is any good motions in us the devill will labour to hinder them therefore as soone as may bee wee should labour to set them aworke Secondly because the first motions are the swiftest and the strongest as the Apostle saith to the Galatians yee did runne well what did let you at the first so thou did'st runne well the first motions were swiftest therefore seeing they are swiftest and strongest we must not let them die but labour to set them a worke But what did they exhort one another unto to goe to Bethlem and why to Bethlem because Christ was borne there Bethlem was one of the smallest townes yet because he was borne there thither they went We have out Bethlem as well as they the place of preaching of prayer and the place where the Sacraments are administred this is Bethlem this is the place where Christ was borne therefore howsoever the place is meane whither we may goe yet thither must we goe howsoever others goe to other cities and great places yet wee must goe to Bethlem Mark 1. 33. All the city was gathered together at the doore of Peters mothers house and yet it was but a meane place onely a fishermans cottage neverthelesse because there was a healing power of Christ thither they went and resorted therefore howsoever the place be meane if Christ may be found there thither let us goe when others goe to places of disorder of pleasure of gaming to places of drinking and swilling let us goe to Bethlem to places of preaching prayer where we shall not onely see Christ lying in the cratch as the shepheards did but even in heaven gloriously sitting on his throne as blessed Stephen saw him But why did they goe to Bethlem the text saith to see the things that the Lord would shew them this may teach us when we have knowledge to make use of it to the bettering of us in our life and conversation many have knowledge but they be not bettered by it whereof the Lord complaineth Esai 42. 20. Seeing many things but keepest them not and therefore when God doth give a man knowledge and he be not bettered by it and in his life
came out of their owne country to seeke Christ as it was the providence of God to stir up these Wisemen that so the Iewes might also bee provoked to seeke for him for when they did see these Wisemen came so farre and take such paines to seeke Christ it might much more have provoked them to seeke Him seeing hee was amongst them so it is now the providence of God to stirre up such strangers to seeke to this place where the Gospell is preached that so we may bee the more provoked to seeke Christ for if strangers take such paines to come to heare much more should we especially now when it is amongst us because wee have not onely a little inkling of Christs birth but we know the time of it and wee can talke of it therefore let us labour to seeke Christ let the worldly man seeke after his profits the covetous after his goods the fleshly man after his pleasures the usurer after his mony yet let us seeke after Christ Matth. 28. 5. saith the Angell to the Women I know that yee seeke Iesus which was crucified so it is a good thing when the very lookes and behaviour of men doe testifie that they looke and seeke for Christ not for any worldly matter but for Him onely Now there be three reasons that should move us to seeke for Christ First because Christ seeketh us Luk. 19. 10. The Sonne of man is come saith hee to seeke and to save that which is lost Is the Lord come to save us Then we againe must labour to seeke him we see if a sheepe bee lost the shepheard doth not onely seeke it but it in some measure doth againe seeke the shepheard for it doth bleate and is not at rest till it be in the fold againe so seeing we be like lost sheepe we must seeke Christ and never be at rest till we be in his fold David Psalm 119. ult saith I have gone astray like a lost sheepe seeke thy servant for I doe not forget thy commandements Secondly because of the precious and rich graces that be in Christ as Col. 1. 19. saith the Apostle For it pleaseth the Father that in him should all fulnesse dwell so that there is not any grace wee neede but it is to bee found in him he is the common treasury of the Church as Cantic 6. 1. when the Church had commended Christ and had shewed foorth his excellency straightway the daughters of Ierusalem demand Whither is thy welbeloved gone O thou fayrest among Women whither is thy welbeloved turned aside that we may seeke him with thee so when we heare of the excellency that is in Christ the rich graces that bee in him this should make us inquire and seeke after him Thirdly because he giveth us salvation therefore there is great reason why we should seeke to him that we may enjoy eternall life and salvation by him If a man have a hundred acres of land given him the first inquiry that he makes is where it lyeth which when he knoweth then he labours to come to see it so must wee doe God hath given us salvation when we know where it lyeth and it lyeth in Iesus Christ then we must seeke for Him and so make Him sure to our selves Fifthly What moved the Wisemen to seeke to Christ it was but the sight of the starre wee would thinke that it was some great matter should have mooved them to come out of their country and take such a great journey upon them The shepheards were mooved by the Angell Simeon and Anna by a vision in the Temple but there was no Angell to moove the Wisemen no vision no light shining but the apparition of a starre Which should teach us to take hold on every little meanes which may bring us to Christ it is the nature of the Vine to catch hold on every little sticke twig and post to advance it selfe by so must we like the Vine catch hold on every little meanes to bring us to Christ the Wisemen had but one starre and we have a number of bright ones shining about us the Bible is a starre and every faithfull Pastor is a starre and yet these cannot bring us to Christ The Wisemen saw Christ in the cradle wee see him working of miracles changing water into wine raysing of the dead cleansing of the lepers giving sight to the blinde restoring of the lame giving health to the sicke We have seene his starre in the east say the Wisemen thus they sought Christ when the starre vanished away they sought him not onely when they had a starre to direct them but when the starre was gone and out of sight which may teach us a further point of consideration not onely hold on in the profession of the Gospell and to seeke Christ as long as all things goe well with us having our guides but also when we have lost them There is a corruptiō in the world that as long as men have stars to guide them they can keepe within compasse but if they have lost their starre then they give over they will seeke no further as wee read in Iosh 24. 31. Israel served the Lord all the dayes of Ioshua and all the dayes of the Elders c. But when Ioshua was gone then they fell to their sinnes Hence we may learne not onely to seeke Christ and be religious whilest our good pastors are amongst us but when they be gone and taken from us Now the effect of their inquiry is twofold 1. In Herod and the Iewes 2. In the Wisemen First In Herod and the Iewes this was a strange thing that any man should bee troubled at the birth of Christ which should bee the joy of the whole world the Angels sung praises to God for it the Shepheards rejoyced and the Wisemen sought Christ Abraham desired to see his day and rejoyced and yet Herod was troubled at his birth even so it is still with wicked and vile men with the Herods of this world they be grieved to see religion florish the Gospell to take rooting amongst us to whom is this a trouble to Herod to drunkards to covetous persons to vile livers but good people be glad to see the Gospell promoted religion to thrive amongst them and therefore consider with thy selfe O man art thou troubled at the sight of Christ canst thou not away to have religion to florish then hast thou a naughty heart Herods heart and Herods affections But why was Herod thus troubled there is no man the worse for Christ but a great many the better for him why then should Herod be troubled I answere he was an Vsurper and an intruder into the kingdome hee had a bad conscience this was that that troubled him so if we come by things fraudulently and badly Christ comming will be a trouble to us when he shall come with joy to others it will be to us terrible We see
suffer all his paines at one time but there was some space and intermission betweene them which must teach us that it is the Goodnesse and Mercy of God that all our afflictions come not upon us at one time but there is a space betweene them this the Prophet Esai 57. 16. doth note as a mercy of God where it is said For I will not contend for ever neither will I bee alwaies wroth for the Spirit should faile before me and the Soules which I have made all our troubles shall not come at an instant nor all our temptations lest our spritis should faile but there shall bee a space and a time betwixt them so Matth. 4. it is said that the devill left Christ for a season hence appeares not onely the goodnesse but the mercy of God that the devill doth leave tempting of us for a season yea even God himselfe doth leave and cease to bring all his afflictions upon us at one time still there is some intermission and space betweene them that so wee may bee quite overcome but may have a breathing time to recover our strength againe The third is that it was the ninth houre of the day a little before his death This must teach us that greatest extremitie for the most part of a Christian is at the time of his death so we see Esai 38. 12. Hezekiah complaining Mine age is departed and is remooved from me like a shepheards tent I have cut off like a weaver my life he will cut me off with pining sicknesse from day even to night wilt thou make an end of me c. so in the Revelation wee see because the devill hath but a short time to continue therfore he rages and takes on the more and bends all his forces to bring troubles upon the people of God There bee two especiall times that the devill is busiest to disturbe Gods people first at their entrance into a Christian calling so Matth. 4. no sooner was Christ called to his office but he was straight-way tempted of the devill the same still he doth to us no sooner are we entred into a Christian course or calling having given our names to Christ but we are assailed by him I have shewed you heretofore if a prisoner breake prison the jaylor will lay all the country about till he hath gotten him againe and if he take him he will lay more irons upon him and use him worse than he did before so the devill doth when a man is once converted and brought to God escaped out of his thraldome hee will labour by all meanes to catch hold on him againe so that wee see at the entrance of a Christian into an holy course the devill will bee most busie Secondly at the time our death when because the last enemy that shall be destroyed is death the devill thrusts himselfe in with death that he might make death more bitter and strong thereby to destroy us if hee could Ioh. 14. 30. saith Christ for the prince of the world commeth and hath nought in me so Gen. 15. when the Sunne was downe the fowles came and fell upon the carkasse of the beast that Abraham had killed for a sacrifice in like maner when sorrow is at hand or when death is come the devill will be most busie to hinder us therefore being forewarned wee should labour to get faith patience repentance with other graces fitting for a Christian that so we may stand at that time before God and bee able to say with Christ Ioh. 14. 30. The prince of the world commeth and hath nought in me Secondly what he complained of that he was forsaken of God it is a very strange thing that the Sonne of God should be forsaken yet very true in respect of the bitternesse of his passion and sense of his humanity he being oppressed with infinite dolour and paines and this complaint of his is not of desperation and diffidence for he cals God his God but of contention and strife with his most bitter and sorrowfull tentation This must teach us that if the Sonne of God was forsaken when hee found sinne upon him though it were but imputed then wee may bee sure that if God finde sinne upon us he will forsake us Here we are to observe foure things 1. What it is to be forsaken 2. How farre He was forsaken 3. For what Hee was forsaken 4. His carriage in this estate First to be forsaken of God is nothing else but to want the gratefull presence of God in goodnesse and grace Now there is a twofold presence there is a generall presence to sustaine and uphold us in our being and actions which is common to all thus the devill hath the presence of God which is that presence Paul speaketh of in the Acts In him we live moove and have our being let a Carpenter make a house and when he hath done let him goe whether hee will the house will stand but it is not so with us for God when hee hath made us must uphold us or else wee fall to the grave and come to nothing as a staffe in a mans hand as long as he holds it so long the staffe stands but if hee withdraw his hand it fals so it is with the world and all things in it Now besides this generall presence there is a particular presence in grace and goodnesse such as is spoken of Psalm 145. 18. The Lord is nigh unto all them that call upon him to all that call upon him in truth So that God is not onely present to sustaine and uphold us in the life of nature but to be present with us in the life of grace therfore to want the presence of God is to want the comfortable feeling of God in grace and goodnesse this is meant by being forsaken of God to finde Gods angry countenance against us for sinne Secondly how farre forth Christ and so a Christian may be said to bee forsaken I answer two waies 1. The one is in the life of nature 2. The other is in the life of grace First in the life of nature when God takes away our sight our strength our health our breath or life and thus the dearest servants of God may bee forsaken thus Christ was forsaken and the Theefe on the crosse he was not freed of his bodily paines yea and hee lost his life too but God did not forsake him in the life of grace hee gave him his Spirit and grace still And thus the poore Martyrs were forsaken in the life of nature Heb. 11. it is said some were racked and some were sawne asunder I but God did not forsake them in the life of grace therefore they suffered willingly the spoiling of their goods thus the dearest of Gods servants may be forsaken yea this kinde of forsaking is needefull as in some diseases when a Physitian comes and seeth a man hath abundance of blood whereby he is subject
to maladies he will presently open a veine and take away the corrupter blood so God this same skilfull Physitian seeing that abundance of ease wealth and health would doe us hurt many times takes away from us our ease our health our wealth and our worldly comforts so David saith Psalm 119. 71. It is good for mee that I have been afflicted that I might learne thy statutes therefore although a man may be forsaken in the life of nature yet if hee may have the more strength in the life of grace and can feele it so with him or as Paul speakes that although he dieth daily yet his comfort and consolation in God increaseth then it is good for that man to bee thus forsaken of God The second desertion is in the life of grace which consists in the power of the Spirit and in the comfort of the Spirit it is nothing to be forsaken in the life of nature to have our sight or our wealth or our health or ease taken from us if God doe not take away his Spirit but if God doe not onely forsake us in the life of nature but also in the life of grace this is the greatest and the heaviest conflict that may befall a Christian and therefore wee had need pray to God for this that although he forsake us in the life of nature yet that hee would not take away his Spirit and grace from us so David prayeth Psalm 51. Take not away from mee thy holy Spirit as if he should say though thou take away from me my crown my kingdom or my life yet take not away from me thy Spirit so we should pray to God that although he take away from us our health goods wife children or worldly ease yet Lord take not from mee thy Spirit Here wee are to take notice of an errour in the world that if men be forsaken in the life of nature then they complaine but never are mooved when God takes away sanctified graces from them Saul complained when God had forsaken him in the life of nature as 1 Sam. 28. 15. The Philistines make warre against me and God is departed from mee and yet never was moved when the Spirit of the Lord departed from him and an evill spirit from the Lord was sent to trouble him as we may reade 1 Sam. 16. 14. Thus we can complaine when God hath forsaken us in the life of nature but are not troubled when we have lost any sanctified grace therefore howsoever poverty blindnesse of lamenesse be upon us yet let us pray to God as David did Psal 51. that Hee would not take away from us his Spirit and grace Now since we are fallen upon this point how farre forth a Christian may be forsaken in the life of grace wee will proceed in it a little farther for the satisfaction of every mans conscience and therefore chiefly take notice of these two things for the better understanding thereof That there is 1. The comfortable feeling of the Spirit 2. The grace or power of the Spirit For the first God is said to forsake a Christian when he takes away the comfortable feeling of his Spirit thus a Christian may be forsaken when he feeleth not the love and favour of God on him being so cast downe as if he should never be saved yet for that time he may have the power and grace of the Spirit Thus Christ was forsaken in the life of grace that he had no feeling of the Spirit or of Gods favour yet neverthelesse he had the grace and power of the Spirit Wee have many examples in the Scriptures that the people of God have wanted this same sweet feeling of Gods favour we see how David complaines I said in mine haste I am cleane cast out of thy sight So the Church in the Canticles Cant. 5. 7 8. being as it were forsaken went up and downe to seeke Christ yet the Church in that hard time did not want the operation and power of the Spirit though she wanted the sweet feeling therof and the joyfull and delightfull presence of Christ even so a Christian hath not alwayes a like feeling of it but when a man wants it then he must sustaine himselfe by faith as we shall heare hereafter Now if question be made how farre forth God may forsake a true Christian I answer in knowne termes That he doth not forsake totally and finally This I will first prove by certaine grounds secondly I will explaine it and thirdly I will make use of it First I will prove it by these foure grounds The first is drawne from the promise of God There is a promise made Iosh 1. 5. I will not faile thee nor forsake thee this promise made to Ioshua Saint Paul applyes to all the faithfull people of God Heb. 13. Now if God will not forsake his faithfull people then wee may have comfort that God will not forsake us if we be faithfull The second is drawne from the nature of God Now the nature of God is not changed for them whom he loveth he loveth to the end Ioh. 13. 1. And Rom. 11. 28. The gifts and graces of God are without repentance The third is drawne from the power of God 1 Pet. 1. 3. We are kept by the power of God to salvation And Iohn 10. 29. My Father that gave them me is greater than all and none is able to take them out of his hands The fourth is from the vertue of Christs Prayer Ioh. 17. 11. Holy Father keepe through thine owne name those whom thou hast given me So he prayed that Peters faith might not faile him Now as the prayer of Christ sustained and upheld Peter in his fals so it shall uphold and sustaine all the godly in their fals And these be the grounds Now I will explaine the same First that in all the fals of Gods people they fall not totally from grace and goodnesse they fall but in part for as it is 1 Ioh. 3. 9. There is a seed in them a seed and a root of goodnesse and grace remaining in them in all their fals as we see in David when he had fallen grievously Psal 51. Lord saith hee take not thy holy Spirit from me And so in his going astray he cries and cals to God Psal 119. 178. I have gone astray like a lost sheepe seeke thy servant for I have not forgotten thy Commandements So Matth. 26. 15. when Peter had denied his Master he crept away from the bad company and was not at rest till he had wept bitterly thus we may see that God doth not totally forsake his people And therefore Act. 20. 10. as Paul said of Eutichus when he fell out at the window Trouble not your selves his life is in him So we may say in all the fals of Gods people trouble not your selves nor be discouraged for there is life in them there is the Spirit of grace although men
by prayer and meditation much more had wee need to prepare our selves Marriners when they see a storme hang in the skie they take downe their sailes shut up their hatches and make themselves fit to receive the storme so when wee see a storme is ready to light on us wee should fit our selves to receive it The prophet Esay 2 King 20. 1. told king Hezekiah that hee should set his house in order for he must dye so because wee know not when it shall be whether to day or to morrow or the next day therefore wee should be prepared for it as Christ prepared himselfe for his apprehension so we should prepare our selves for our death Fourthly the meanes and the manner how the speciall meanes was Iudes as we may see in the second and third verses other meanes there was as the Priests Scribes and Souldiers but Iudas was the especiall meanes In whom we observe foure things 1. His condition he was a Disciple 2. What it was that moved him the love of money 3. The manner of it it was with a kisse 4. The issue and event he went out and hanged himselfe First his condition hee was a Disciple whom Christ had nourished in His owne bosome fed at his owne table was his treasurer and carried the bagge and yet for all this hee did more than Pilate and the souldiers none did worse than he which may teach us that there is none when they become evill worse than they that have had a taste of Religion take heed that we doe not lose our taste for saith our Saviour Matth. 5. 13. If salt have lost his savour wherewith shall it bee salted other things though they have lost their savour and strength yet they are good for something but if salt have lost his savour it is good for nothing so if a man hath once had a little taste of Religion and hath lost his taste he is good for nothing none worse than hee It is in the life of Grace as in the life of nature we see as long as there is any life in a man he is the goodliest and beautifullest creature so that it delights one to looke on him and converse with him but if he be once dead he is the loathsomest creature that is wee cannot abide to looke on him so it is in the life of grace as long as there is any life of grace in him he is an excellent creature but if once he have a lost his life and is dead he is a most vile creature therefore if men have a taste of grace and of Religion let them make much of it and nourish it for if they lose it none bee so vile creatures as they Againe Iudas was not a stranger but a Disciple and one of the twelve and that he should betray Christ this was that grieved Christ and pierced His holy Soule therefore Christ complaines of Iudas and not of the Iewes or of Pilate or the souldiers therefore this must teach us that the sinnes of Gods people doe more grieve Christ than the sinnes of the prophaner sort as Ioh. 1. 11. Christ complaines that Hee came amongst his owne and his owne received him not if he had come amongst strangers then it would never have grieved him but seeing that hee came amongst his owne and they received him not this it was that grieved him and so the Lord complaines Hos. 4. 12. My people aske counsell of stockes and stones and their staves teach them therefore we that bee the people of God must bee carefull that we doe not sinne and so grieve the holy soule of Christ for they be not the sinnes of the world that grieve Christ but the sinnes of beleeving Christians SERM. XVI MATTHEW 26. 14 15. Then one of the twelve called Judas Iscariot went unto the chiefe Priests And said unto them what will yee give me and I will deliver him unto you and they covenanted with him for thirty peeces of silver THe second thing concerning Iudas which wee are now to speake of is what it was that moved him to betray Christ his Master I answer it was covetousnesse and love of money he comes to the high Priests and saith What will yee give mee This was a vile sinne to sell his Master but yet there was nothing so vile but Iudas would doe it for love of money and gaine hee did that for thirty peeces of silver that a Christian would not doe for a thousand worlds therefore when the love of money and gaine possesseth our hearts what is that we will not doe A prophane and worldly man will doe that for a penny that a Christian advisedly would not doe for a thousand worlds Hence it was 1 Tim. 6. 10. the Apostle saith that the love of money is the roote of all evill for there is not any evill but it will spring from this roote which if the devill can plant into a mans heart there is not any sinne or evill but hee will draw a man unto therefore let us take heede of this sinne for we know not what evill it will bring us unto Now this covetousnesse of Iudas is set out by a sale and bargaine that was made In which wee may observe these foure things 1. The merchant that sold the ware it was Iudas 2. The chapmen that did buy it the Scribes and Priests 3. The ware it was Christ the riches and glory of the world 4. The price it was for thirty pence the price of a slave First Who was the merchant it was Iudas he did that for thirty pence that another would not have done for a thousand worlds he first made a prey of his Masters money and then of his Master he was false in his Masters money and now he is false to his Master therefore men had need to beware of the beginnings of sinne for if we give place to small sinnes afterward we shall make no conscience of greater That which the Apostle saith of one kinde of sinne may be said of all 2 Tim. 2. 16. Stay prophane and vaine babling we may say of all sinnes stay the beginnings of sinne we see in experience when a man cleaves a blocke hee will first enter it with small wedges and then a greater till at last hee bring it to shivers so the Devill doth he first enters us with small sins and then with greater till at last he workes our overthrow for we see Iudas was first false in his Masters money and then hee was false to his Master The second thing observed was the Chapman that bought these wares the Priests who were covetous persons they would not part from a peny for good uses not give a penny to cloath the naked to feed the hungry as we see in the Acts that a man lay at the gates of the Temple a long time and they did not releeve him and yet they could part with their money to betray Christ So
the light of Nature wee have the light of Gods grace it it a fearefull thing when a man shall sinne against his conscience though a man sinne of weaknesse and of infirmity yet let us take heed we sinne not against conscience for what a pitifull thing is it that a mans conscience shall say as the Lepers said O we doe not well that we doe so I doe not well to sin to sweare to prophane the Sabbaths I doe not well to nourish any sin to backbite my neighbours It is a fearefull thing to sin against conscience all other accusers one thing or other will stop them either bribes or favour or fiendship or intreatie or flattery but there is nothing that will stop the accusing of evill conscience neither bribes nor flattery nor friendship nor intreaty Revel 20. 12. conscience is compared to a booke that all things are written in when there is question about a debt come to the booke and that doth manifest the matter so there is a question whether thou hast sinned or not come to thy conscience and that will resolve thee all thy sins are written there although thou doe not see nor feele them yet at the Iudgement day when the booke shall bee opened then all shall bee manifest as if they were but new committed Secondly other accusers doe accuse us but certaine times either at Terme time or when anger is stirred but an accusing conscience will give them no peace at any time the worme of conscience wil torment a man at all times in the night and in the day when hee is in company and when he is alone Thirdly other accusers a man may flie from for if they be in one country hee may flie into another country but there is no man can flie from the accusing of an evill conscience unlesse a man flie from himselfe Augustine saith all other plagues a man may fly from from the famine from the envie of man from the pestilence he may flie but he can never from an evill conscience Man saith he get thee into thy chamber or into the secretest place that may bee and although thou shut the doore yet thou canst not shut out the accusing of an evill conscience unlesse thou shut up thy selfe If a man were in a close chamber full of small lights and there were in the same roome one great light though he should put out all the other and leave but this one yet that were sufficient to disclose and to lay open his shame so in the chamber of this world there be a number of lights if all should be put out and there be left this great light of a mans conscience this is sufficient to discover and to lay open a mans shame Thirdly The strange silence of Christ that answered nothing though Pilate did urge him and it did concerne his life therefore the more ready he should have been as one would have thought to defend himselfe for naturally men are ready to defend their lives as the Devill saith of Iob all that a man hath will hee give for his life But see Christ was silent which shewes how ready he was to lay downe his life for us and how willingly this was the reason why Christ was silent and said nothing here we may see the great love of Christ that whereas we should have lost our lives have perished in hell for ever hee was contented to lay downe his life for us Now Christ hath not laid downe his life onely that wee should lay downe our lives for him againe but that we should lay downe our sinnes he was willing to part with his life and wee are not willing to part with our sins for his sake Hester 6. when Ahashuerosh could not sleepe in the night time he cals to a servant to reade in the Chronicles and then found what Mordecai had done in preserving of his life and so makes this inquiry But what honour and dignity hath there been done to Mordecai for it So when a Christian cannot sleepe in his bed hee should be thinking how willing Christ was to lay down his life for him he should make this enquiry what honour and dignitie have I done unto Christ for it Augustine saith this is the reasoning betwixt Christ and us O man wilt thou make a change with me wilt thou forgoe thy sinnes and take my bloud take the merit of my death and I will take the punishment of thy sinnes Fourthly His protestation and confession that hee is the Sonne of God for when Pilate heard that he was afraid that God was ingaged against him and to oppose himselfe against God he was loth this it was that made him to stop and stay the reverence hee had to the name of Christ O that we Christians had this reverence to the name of God that it might stop and â—â—ay us in the course of sinne Pilate was stayed at the mention of the name of God but we heare of the name of God every day from day to day and yet it cannot stop us in the course of our sinnes we see Gen. 39. 9. that the reverent awe that Ioseph had of the name of God kept him from sinning against God so David Psal 21. 22. Because I kept the wayes of the Lord I did not wickedly against my God for all his lawes were before me and I did not cast his Commandements from me And so here Pilate an Heathen did reverence the name of God this it was that stopped him and made him stand so fast for Christ Fifthly The holy commination of Christ saith hee Hee that delivered mee to thee hath the greater sinne There is no man that can have his hand in the death of Christ but he must needs sinne This was it that made Pilate a Heathen man loth to condemne Christ be cause he should sinne against God This must teach us that when wee heare it is a sinne to sweare or lye not to doe it though it be to save a mans life Wee have heard it is a sinne to prophane the Sabbath to mispend the time wickedly and yet neverthelesse dare we goe on and doe it Surely Pilate shall rise up in judgement against us at the last day and condemne us for it We see 1 Sam. 14. 33. when Saul heard that the people had sinned in eating of blood hee laboured to stoppe and to stay them O that there were such affection in Christians to labour to stoppe others but especially themselves in the course of sin For it is Gods great mercie that any thing comes in the way to stoppe or stay us in the course of sinne whether it bee our conscience or the admonitions of our wives or any thing else The Philosophers say that the upper Heavens would set all the world together if they were not staid by the nether but whether that be true or no this is that there is such greedinesse in man to commit sinne that
ashamed to looke on their fathers face so we should goe to Christ with the greatest humilitie and the most shamefastnesse In that we be the men and women that lay such a load on him Secondly To teach us that if wee suffer with Christ wee must goe out of the gates and out of Ierusalem That is wee must goe out of our pleasures and our sinnes to suffer with Christ as the Apostle saith Christ suffered without the gate so let us goe forth of the campe bearing his reproach many an one can be contented to have their part in the sinne offerings of Christ but they will not go out of the campe out of their sinnes pleasures profits and be contented to beare the reproach of Christ But we have heard Christ suffered without the gate that we should follow him and come out of our sinnefull pleasures and profits therefore let us bee obedient and doe so Wee see Hebr. 11. that Moses is commended for that he esteemed the rebuke of Christ greater riches than the treasures of Egypt and therefore as Mephibosheth said of Ziba 2 Sam. 19. 30. Yea let him take all seeing my Lord the king is come againe in peace unto his owne house I will never strive for it but let him have it it is enough for me that the king liveth so we should say Let the world take their pleasures their profits c. I will leave that to the world I will not strive for that it is enough that Christ is my glory and that I shall be partaker with him of eternall Happinesse Thirdly to teach us that the casting out of Christ out of the earth from Ierusalem and out of the societie of men is the bringing of us into the society of God and his blessed Angels Christ suffered without the gate therefore when we see that hee suffered without the gate and was cast out of the earthly Ierusalem wee must consider it is the bringing of us into the heavenly for as he was cast out of the one so we are brought into the other by the Angels at the day of Iudgement The first Adam lost the earthly Paradise and the second Adam hath purchased for us the heavenly Paradise where we shall eate of the Tree of life that is in the middest of it and of the hidden Manna that is spoken of Revel 2. as Ionah 1. 12. saith unto the men that were in the ship in the great distresse that fell upon them when the Sea was troublesome Take me up and cast me into the sea so shall the Sea be calme unto you so Christ said to the Father in the great distresse of all mankinde Take mee and cast mee into the Sea away with mee unto the crosse fling me into the grave cast me from the societie of men and so shall heaven and earth and hell be at peace with you and God pacified and pleased with you and as Cantic 3. 11. Salomon saith Come forth yee daughters of Ierusalem and behold king Salomon crowned with the crowne wherwith his mother crowned him so we are called out to behold Christ hanging on the crosse on mount Calvary crucified and killed for thy sinnes Secondly the particular place is Calvarie or Golgotha the place of mens skuls Now some thinke it was so called because Adam was buried there where his skull being found it gave name to the place But this opinion Saint Ierome refutes as a fable some againe thinke it was called Calvary because it was made round like a skull Othersome thinke it was called Golgotha because it was the place of execution where commonly malefactors suffered and where were left the bones and skuls of such as were executed which opinion I incline to Now this wee see could not chuse but be a very infamous loathsome and fearefull place in which Christ was put to death which may teach us these two things the desert of our sinnes that we deserve to die in the infamous loathsome and fearefull places that may bee to have all the disgrace that can be put upon us indeed in regard of men it may bee wee doe not deserve it but in regard of God we doe for as Christ died in Golgotha so we deserve not onely to die in Golgotha but to die in Hell for ever and ever therefore whereas wee would have honour put upon us at our death and desire to be as much graced as may be we must thinke of this that Christ died in Golgotha in a lothsome place to shew the desert of our sinnes that we doe deserve to die in the disgracefullest places that may bee Secondly Christ died in such a disgracefull place to purchase and procure a better place for us to die in he died in the fields that we might dye in our beds amongst the Priests and Pharises and his enemies that we might dye amongst our friends he on the crosse that wee might dye in ease and comfort for his condemnation is our acquiting his death our life his paines our ease It is an observation that if a Bee hath stung any one thing it can sting no more though it make a buzzing and a great noyse so it is with death which having stung Christ hath now left her sting in the body of Christ therefore though death may keepe a buzzing and adoe about a Christian yet he can doe him no hurt because he hath left his sting in his sacred body therefore the Apostle 1 Cor. 15. 35. triumphs over death saying O death where is thy sting O grave where is thy victory O death I will be thy death O grave I will be thy destruction Heb. 2. 14. Forasmuch as the Children were partakers of flesh and blood hee also tooke part with them that hee might destroy through death him that had the power of death that is the devill The fourth point was The maner how now before they did nayle him to the crosse they gave him vinegar to drinke mingled with gall so Saint Matthew but Marke saith they gave him wine mingled with myrrh now how can these two agree together I answer the one speakes of the quality of it and the other of the substance Matthew speaketh of the qualitie Marke of the substaine for indeed it was wine in substance but sowre wine as sowre as vinegar and it was myrrh yet as bitter as gal in respect of the quality for it was a marvellous distastfull and bitter cup which they gave Christ to drinke one would not have given it to any man what was the reason that they gave him this some say it was to take away the sense and feeling of his paine but it cannot be so for there be two reasons against it first because the Iewes had no such intent to ease him but rather to afflict him secondly there is no such operation in the things for wine is a comforter of the vitall spirits the heart and braine other thinke the reason
extremitie as theirs was that we are readie to die presently yet because sentence is passed upon us for as the Apostle saith Rom. 8. The body is dead because of sinne let us though death hath not already taken the castle and tower of our hearts yet seeing hee is entered within the walls and suburbs of the citie let us I say therefore be carefull to feare God and to walke conscionably before him for we know not how soone death will take the tower and the castle of our hearts and then we must come to judgement This use Isaak made of this uncertaintie of life I am old saith hee and I know not the day of my death come and let my soule blesse thee before I die so because wee know not the time of our deaths how soone we must come to judgement therefore before we stirre or move a foot let us labour to repent us of our sinnes and convert and turne to God Thirdly Out of what affection he did it out of love to doe good to him for this is the nature of one that is truely converted to draw others to Christ So we see Iohn 1. 41. Andrew said to Simon We have found the Messias which is by interpretation the Christ And Iohn 4. 28. The woman of Samaria when she had beene talking with Christ goeth into the Citie and sayth to the men Come see a man which tould me all things that I ever did Is not this the Christ and so many came to be beleevers In nature we see all naturall things desire to make other things like themselves as fire doth desire to make all thigns that comes neere it fire so water and other living things when they be come to strength of nature then they beget things like unto themselves as a man to beget a man a beast a beast like to himselfe even so it is with a Christian he will labour to make others like to himselfe when he comes to his strength and ripenesse indeed in his weaknesse he doth not but when he commeth to his strength he labours to make others like to himselfe Secondly The confession of his sinne and the punishment due thereunto for first he doth not say thou art here justly to receive things worthy of that thou hast done but hee brings or takes in himselfe Wee are indeed righteously here for we receive the due reward of our deeds This is a note of a man truely converted to God to confesse his sinnes to shame himselfe and give glory to God So if men be converted to God they will not talke of other mens sinnes but they will inclose themselves with others and make confession of their owne sins also therefore when men cloake and hide their sinnes it is a shrewd signe that they are not soundly converted Secondly he confesses that all these punishments and judgements of God are justly upon them this is a good signe of a man that is truly converted to God to cleere the justice of God as the Church Micha 7. 9. I will beare the wrath of the Lord because I have sinned against him untill he pâ—â—d my cause c. So Ezek. 20 43. saith the Prophet speaking of sound conversion And there shall ye remember your wayes and your workes wherin ye have bin defiled and you shall loath your selves in your owne sight for all thâ— evils which ye have committed So we must labour to cleere the justice of God in all our punishments that befall us therefore when men will wrangle and dispute with God and doe not labour to beare with patience the judgements of God that doe befall them it is a signe that such an one is not rightly converted unto God Thirdly His apologie and defence for Christ But this man saith he hath done nothing misse when every man was against him the Governour souldiers and Iewes this poore Theefe could not be silent This is a signe of true conversion when men can beare any thing concerning themselves with patience and silence but if it be against God and his honour they cannot beare it this affection was in Moses for it is said that hee was the meekest man on earth when things concerned himselfe but when the people committed idolatry hee brake the Calfe in peeces and stamped it and made them to drinke of it and he commanded every man to put his sword by his side and to kill his brother Which must teach us that every man in his owne quarrell must bee silent But when the cause concernes God then silence is dangerous and a very great sinne against God Fourthly The prayer that hee made was Lord remember mee when thou commest into thy kingdome The other theefe desires to have his body saved to have his paines asswaged and mitigated of which because hee was not eased hee railed on Christ but this Theefe did not desire to have his body saved or his paines mitigated or to have the nailes and spickes pulled out of his hands and feet but he was contented to suffer any paine he cares not what become of his body so his soule may be saved and he may come into Gods kingdome Which must teach us that when we come to die wee should not take care of our bodies but for our soules Lord remember my soule I beseech thee give mee the truth of thy faith give me patience let my body feele and suffer what it may yet let my soule be saved and bring it into thy kingdome and then no matter what become of my body any thing shall content me SERMON XXII LVKE 23. 39 40 41 42 43. And one of the evill doers which were hanged railed on him saying If thou bee the Christ save thy selfe and us But the other answering rebuked him saying Fearest thou not God seeing thou art in the same condemnation And we indeed righteously for wee receive the due reward of our deeds but this man hath done nothing amisse And he said Lord remember mee when thou commest into thy Kingdome And Jesus said unto him Verely I say unto thee To day shalt thou be with me in Paradise IN these words wee proposed two things to bee considered first the occasion of the speech secondly the speech it selfe the occasion of the speech was upon the conversion of the theefe at the time of his death Now in the conversion of the theefe wee consider three things first the party that was converted secondly the time when hee was converted thirdly the effects and fruits of his conversion from whence we then spake of many things we will not now repeate but come directly unto that which followes The fourth thing wee began to speake of was his prayer hee made unto Christ in that extremity wherein two things are to be considered 1. The ground of his prayer 2. The prayer it selfe The ground of his prayer is threefold first that hee was perswaded he had a kingdome prepared for him howsoever hee
to heaven a place of glory and happinesse we therefore must labour to be obedient to God to doe his will and to be content to endure the troubles of this life with patience as the children of Israel walked in the wildernesse forty yeares together following God in a cloud by day and a pillar of fire by night enduring many troubles and afflictions till they came to the Land of Canaan so we must follow God labour to doe his will and be contented to endure the troubles and afflictions of this life be it forty or fifty yeares together till wee come to this heavenly Canaan The fourth words of Christ on the Crosse were My God my God why hast thou forsaken mee But having spoken of these words not long since I shall not need to speake of them againe at this time Onely I will give you the heads of them which are foure 1. What it is to be forsaken of God 2. How farre forth a true Christian may be forsaken 3 What a grievous thing it is to be forsaken of God 4. How a Christian should carry himselfe when hee is forsaken First What it is to be forsaken of God that is to want the gratefull and the acceptable presence of God which is two-fold First There is a presence of God in power to uphold his creatures and to give a being to them Secondly There is a presence of God in goodnesse and grace to want this presence is to be forsaken of God Secondly How farre forth a true Christian may be forsaken In the life of nature he may be forsaken in the life grace he cannot finally or totally for there is the power of grace and there is the comfortable feeling of grace Now every true Christian hath the power of grace but many times want the comfortable feeling of it and so farre a true Christian may be forsaken Thirdly What a grievous thing it is to be forsaken of God for if he have forsaken us whom shall we make our moane to it was the complaint of Saul that the Philistines were come upon him and God was departed from him wee count it a great matter to be forsaken of our kindred or of our friends O but it is a far greater matter to be forsaken of God therefore though our â—â—ndred our friends and the world forsake us yet pray to God that he doe not forsake us Fourthly How a Christian is to carry himselfe when he feeles himselfe forsaken which was shewed in the example of Christ First he carried himselfe mournefully Secondly he carried himselfe holily he rested himselfe on God by faith Thirdly he laboured to recover himselfe by prayer SERMON XXIII IOHN 19. 28 29. After this Iesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst Now there was set a vessell full of vineger And they filled a spunge with vineger and put it upon hyssope and put it to his mouth IN 1 Pet. 2. 21. the Apostle Peter doth offer to our consideration all that Christ did upon the Crosse Hee did not all as the price of salvation onely but also as an example of holy life and Christian vertues therefore looke how Christ carried himselfe when hee was on the Crosse so we must carry our selves when we be under our crosses in any affliction or trouble Many testimonies Christ shewed in his life time of love patience humilitie zeale pietie and number of other vertues yet when hee comes to die and was on the Crosse then all his graces were gloriously dispersed and displayed So howsoever a Christian is to shew many testimonies in his life time of faith patience and of pietie yet especially when he comes to die then all his graces must bee gloriously displayed and made to shine forth Now the Holy carriage of Christ is seene in the seven last words of Christ on the Crosse The first was his prayer for his enemies The second the care he had of his friends The third the promise he made the theefe upon his conversion at the houre of his death whereby all the people of God have assurance of a blessed and a happie change after death though they hang on the crosse in trouble and affliction in paines and in sicknesse here yet death shall take them downe from the crosse and shall transforme them from men to God from earth to heaven from mortalitie to immortalitie from paines to ease from sorrow to joy from shame to glory and as he said to the Theefe on the Crosse This day thou shalt be with me in Paradise so hee saith to his servants on their sicke beds this day shalt thou be at ease and rest Of these I have already spoken as also of the fourth His desertion when hee cried out My God my God why hast thou forsaken me And now I am come to handle the fifth words of Christ on the Crosse containing a complaint that he made of bodily thirst wherein we are to consider foure things 1. What were the causes of his thirst 2. How he carried himselfe in his thirst 3. When he complained of thirst 4. What were the effects of his thirst First What were the causes of his thirst and they were two 1. Naturall 2. Morall The Naturall causes were these The first was long abstinence from meat and drinke hee was a whole night and day without any refreshing Hee never ate bit from the time hee ate the Passeover till this time this was a great matter especially in that Country for we read Luk. 13. 15. How the Iewes did loose their Oxen and their Asses on the Sabbath and had them to the water they could not well tarrie a day without drinking therefore it was a great matter for a man to tarrie without meate and drinke so long especially being so tossed and tumbled as Christ was indeede if he had beene idle and done nothing he might the better have borne it But Christ was in action and in imployment for they puld him in the Garden from thence hurried him to Annas and from Annas to Caiaphas and in the morning from Caiaphas to Pilate from Pilate to Herod from Herod backe againe to Pilate and then to the Crosse So Christ was in action and motion and yet all that while tooke no sustenance he was without any refreshing this could not chuse but make him thirsty When Sampson had killed a thousand Philistins hee cried out give me water or I shall die for thirst so when Christ had encountred not with the Philistins but with our spirituall enemies the Divell Sinne Death Hell and Damnation and had overcome them all he cried out I thirst The second reason was Exiccation or drinesse within him for he had lost much blood some in the Garden and some in Pilates Hall and on the Crosse for as the Philosophers say the blood is the Charriot of the Spirits which wanting moysture drieth up and then the spirits must needs
ease that they never regard it Therefore it must bee every mans care seeing salvation is finished by Christ to apply and lay hold of it Thirdly seeing salvation and redemption is finished and perfected by Christ we may see what a hatefull and a detestable doctrine the doctrine of Poperie is for they say that every one may finish his redemption without Christ and merit something at the hand of God by his owne workes Notwithstanding all the paines that Christ suffered to redeeme man and so they make the worke of mans redemption of none effect nay the moderatest of them saith that salvation is begunne in Christ but they must finish and perfect it in themselves whereas the Scriptures doth attribute all to Christ onely as Heb. 7. 25. Wherefore he is able also to the uttermost to save them that come unto God by him seeing he ever liveth to make intercession for them and Heb. 10. 14. For with one offering hath he consecrated for ever them that are sanctified so then wee may see that Christ is a perfect Saviour But why then are we commanded to worke out our salvation with feare I answere Christ hath wrought salvation by himselfe alone but we must apply it Secondly the time when he said it is finished which is to be considered in two circumstances First when hee was ready to die and to part with this world then he said It is finished and never till then as if he should say all this while it hath beene a working and a doing and now by my death it is finished Foure thousand yeeres the World was in expectation of it all the Patriarkes and Prophets have looked for it and thirtie three yeeres hee himselfe upon earth was a working of it and never till now when he comes to die to the closing of his life did he crie out It is finished Thus wee may see what a deale of labour and paines it cost Christ to redeeme us He was foure thousand yeeres a preparing it and he was three and thirtie yeeres a working it which doth shew what a great worke the worke of mans redemption was God was but sixe daies a making the World but he was three and thirtie yeeres a long time of redeeming it Hence let us bee instructed that when wee have spent our dayes in Prayer in hearing of the Word reading of the Scriptures in meditation and in much labour and toyle If wee can stand before God with comfort and say at the last gaspe Lord I thanke thee my salvation and redemption is finished and perfected in Christ I have laid hold on him my salvation is sure then wee may have much comfort Therefore should we not thinke much though we spend all our life time in labor and paines if we can say at the last gaspe It is finished for all our paines then are well bestowed We see the Children of Israel wandred up and downe in the Wildernesse forty yeeres together sometimes in the day and sometimes in the night sometimes they wanted bread and sometimes water and they met with fierie Serpents by the way which did sting them yet they went on still till they came to the land of Canaan so wee should bee contented much more though wee live in much trouble and affliction and doe travell in the Wildernesse of this World twentie or fortie yeeres together till we be brought to the heavenly Canaan Secondly when he had encountred with our spirituall enemies with sinne the Divell Death Hell and damnation and had overcome them had made mans salvation and had finished it though all the world were in a conspiracie against him and hee had many combates with the Divell yet he overcame all and at the last gaspe crieth out It is finished Which must teach us that although all the men in the world should conspire against us and though wee endure many temptations of the Divel yet we should breake though all and apply Christ to our selves so Revel 2. Hee that over commeth shall not be hurt of the second death and Matth. 11. 12. Hitherto the kingdome of Heaven suffers violence and the violent take it by force So that none but violent people can have Heaven this is a Metaphor taken from Souldiers that seeke to enter in upon a Towne that though the enemie come and beate them downe upon their hands and knees yet they will up againe and never give over till they have gotten their purpose So such violent people onely take the kingdome of Heaven that though they bee cast downe upon their hands and knees by the temptations of the Divell yet they should get up againe and never give over till they have gotten the kingdome of Heaven Thirdly By what actions it was finished Now it hath not relation to that which went before the giving of him vineger to drinke but to the action immediately following and how was it finished In the death of Christ So there is the consummation and finishing of mans salvation and redemption according to the testimonie of the Scriptures Heb. 2. 14. Forsomuch then as the children were partakers of the flesh and blood he also himselfe likewise tooke part with them that he might destroy through death him that had the power of death that is the Divell and that he might deliver all those who for feare of death were all their life time subject to bondage And againe the same Apostle Rom. 5. 10. For if when we were enemies we were reconciled to God by the death of his Sonne much more being reconciled we shall be saved by his life Now although the Scriptures doe attribute mans salvation and redemption to the death of Christ yet we are not to exclude his life for hee was a working of it all his life time even from his very birth to his death So we see Philip. 2. 5. He tooke upon him the forme of a servant and was made in the likenesse of men and being found in fashion as a man he humbled himselfe and became obedient unto the death even the death of the crosse All his life long was a preparatory and a working of it And by his death it was accomplished and finished as a man filling of a cup first by a quart then by an halfe and so till the last drop come and make the cup runne over so Christ all his life time by little and little finished mans Redemption and by his death he did perfect it which was as the last drop for all the sufferings of Christ were for mans salvation And his death was that which did finish all The use is twofold First that seeing our Redemption and salvation is finished in the death of Christ we should be thankefull for it for it is a great mercy that God hath made us reasonable creatures and hath given us eyes to see withall hands to handle and feete to goe with but it is a greater mercy that God hath
redeemed us by his Sonne not onely by his life but by his death also And therefore as S. Andrew saith I am more beholding to thee O Lord for the worke of my redemption by the death of thy Sonne than for the power by which I was created therefore if a man should be thankfull for his creation much more should he be for the worke of his redemption for it was a marvellous love of Christ the hee tooke our nature upon him to come into the world to worke our redemption to lose his life to finish and perfect it and therefore how thankefull ought we to be for so great a mercy Secondly seeing our redemption and salvation is perfected and finished by the death of Christ wee may see the grievousnesse and greatnesse of our sinnes that when we had sinned against God all the powers in heaven and earth could not doe it but it must bee Christ that eternall Sonne of God and it was not with his life only but with his death wee thinke much of suffering any little affliction or trouble but Christ must die to expiate sinne and to abolish it whereas neither Angels nor Archangels nor all the Saints and holy men in the world could have done it therfore seeing Christ paid so deare for it we must take heed we doe not account it a light matter to sinne Therefore let us take heed how we grieve him by our sinne seeing hee was contented to lose his life and to shed his heart blood for us SERMON XXV LVKE 23. 46. And when Iesus had cryed with a loud voyce hee said Father into thy hands I commend my spirit And having said thus he gave up the ghost OF the seven last words which Christ spake on the crosse this is the last which containes an holy Resignation of the soule and spirit of Christ into the hands of his Father wherein something in generall and something in particular is to bee considered The generall is this That all the speeches and words that Christ did speake on the crosse from the first to the last were holy and good so hee did not onely begin well but did end well also he made an holy close of his life when he came to breathe out his last breath which must teach us what the care of a Christian should be when he is in sicknesse and trouble not onely to begin well but to continue well till he come to dye and breathe out his last breath and then to make an holy close of his life this is that which Christ speaketh of Mat. 24. Hee that continueth unto the end shall bee saved and the spirit of God Revel 2. 10. Bee thou faithfull to the death and I will give thee a crowne of life An Archer though hee ayme and draw well yet if hee in the loose let his hand slip or sinke downe he will be wide of the marke so though we begin and ayme well yet if we start aside or sinke downe when wee come to die wee lose all our glory therefore it must bee our care not onely to begin but to end well also It is in sanctified motions as it is with wheeles that bee swiftest at the first and afterwards slower and slower till the wheele stand still so it is in sanctified motions they bee swiftest at the first and afterward by little and little they abate till at last they dye if they bee not supplied by good meanes therefore it is good not onely to begin well but also to end well too when we breathe out our last breath Iohn 2. Christ set out the best wine at the last But quite contrary it is the manner of the world to bee best at first and worst at last with the people of God it must not be so for if there bee any worst it must bee the first and the best at the last Indeed it is the fashion of the world to begin well and to end ill but the people of God must not doe so they must not onely begin well but also continue well and end well and so make an holy close of their life when they breathe out their last breath and when they shut up their eyes from the light of this world they may see the kingdome of heaven The next thing to be considered is the practice of Christ when hee came to dye In which observe five things 1. To whom he commended his spirit to his Father 2. What it was he commended his spirit 3. When he commended his spirit at the instant of his death 4. Vpon what ground he commended his spirit upon a perswasion that he was his Father 5. What comfort wee may have by the commending of his spirit into the hands of his Father First to whom hee commended his spirit the Text sheweth to his Father When we be alive we commend our selves to our friends in hope of comfort but when we come to die we must commend ourselves to God only therefore as Christ when hee came to dye shut up his eyes and did not looke upon his mother nor his disciples nor upon any beloved but hee did wholly commend himselfe into the hands of his Father in hope of comfort so when wee come to dye wee must shut up our eyes and not comfort our selves in our wives children friends and those we love deareliest but we must commend our soules into the hands of God Yea the people of God have good cause to doe so in regard he is all in all to us as David saith Psal 73. 25. Whom have I in heaven but thee and there is none upon earth that I desire besides thee therefore hee cast himselfe upon God in hope of comfort so a man while he liveth may have many friends to commend himselfe to but when hee commeth to dye there is none but God that we can commend our soules to Therefore seeing no man hath any body to commend his soule to at last but God onely it must be our wisedome to keepe God our friend for if we despise him in our health it is just with him to despise and reject us when we come to die We read Iudg 10. 14. when the Children of Israel had forsaken the Lord and followed Baalam and Astaroth and served them in their distresse when they came and cried to God to save them out of the hands of their enemies the Lord said unto them Goe and crie unto the gods whom ye have chosen Let them save you in the time of your tribulation In like manner the Lord will say to us when wee have despised him in the time of our health and have followed our pleasures profits and our old sinnes goe and crie unto the gods whom yee have served see if your money will save and helpe you you that have made your pleasures your belly and your sinnes your God now see if these will helpe you for if ye despised God in your life time it is just with
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
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
long as he is in troubles and crosses of this life so long he is contemned and despised but when he is in the grave then hee is honoured as wee see the Iewes did persecute the prophets in their life time but when they were dead they did paint and garnish their tombes therefore our Saviour saith ye are witnesses unto your selves that yee are the sonnes of them that murthered the prophets when they were alive then they could not abide them but. when they were dead then they did honour them and so in Prov. 10. 7. The memoriall of the just shall be blessed but the name of the wicked shall rot The sight of a good man is grievous to a number they cannot abide to see his face but let God take him away and then they honour him it is not so with the wicked man for hee hath his honour whiles he liveth here every one doth applaud him and speake to him faire but let him dye and then his name rots as Iob 21. 17. it is said How oft is the candle of the wicked put out and how oft commeth their destruction upon them where we may see the life of a wicked man compared to a candle that when it is light every man takes delight to looke on it but let it be put out and it leaveth a stinking snuffe behinde it even so it is with a wicked man as long as he liveth every man seeketh to him and many doe applaud him but if he be dead then he leaveth nothing but a stinke behind and therefore this is a comfort to a Christian man that though he be despised here while he liveth yet he shall be honoured in the grave Thirdly it was a new grave wherein never man lay and here was a speciall providence of God in it Now there were two causes why he was buried in a new grave First lest the Iewes should surmise that it was not Christ that did rise againe but some other that was buried before him therefore he was buried in a grave wherein never man was laid before him Secondly lest the Iewes should thinke he did not rise by his owne power but by the power of some holy man that had beene buried there before even as the man spoken of 2 king 13. 22. when he was put into the grave of Eliseus and did touch his dead bones life came into him againe so lest they should thinke that some holy Man had beene buried there and by touching of his dead bones life came into him againe therefore wisedome of God appointed that he should bee buried in a Grave wherein never man was so that God would stop all occasions of surmising to the contrary In Hos. 2. 6. Behold saith the Lord I will hedge up the way with thornes and make a wall that he shall not finde her pathes some take this way to be the way of affliction but it is a Metaphor taken from men that doe inclose beasts in a pasture that do thrust bushes into every gap because they should not creepe out even so because wee are ready to creepe out at every gap therefore the Lord doth stop them that so wee may not wander here and there Fourthly it was in a garden that as the first Adam did commit sinne in a garden so the second Adam came to bury sinne and utterly to destroy it in a garden I but why did Ioseph make his grave in the midst of his garden seeing the garden is a speciall place of delight the reason is that he might remember death in the midst of his pleasures and to put him in minde that he must lye there and be dissolved to dust which doth teach us a speciall point of Instruction that wee ought to remember death in the midst of all our pleasures and delights our Saviour in his life often speaks of death as Matth. 20. 18. and Luk. 18. 31. When Christ was transfigured on the mount and Moses and Elias talked with him it is said They appeared in glory and spake of his decease Luk. 9. 31. so in the midst of our mirth and of our delights and pleasures we should thinke of death Saint Ierome saith it was the custome amongst the Romans that in the midst of their triumphs there was one at the backe of them who cryed out Remember thou art a mortall man and for all this applause that thou must dye so it was the manner of Egyptians that at their merry meetings to bring in a Sceleton the picture of a dead man whose flesh was puld off the bones and one said unto them Eate and drinke and bee merry for thou shalt bee such an one after death Now if the Romanes in their Triumphs had their remembrance of death and the Egyptians at their merriments then how much more should wee that be Christians thinke of death they had but the light of nature and we have the light of Gods grace We reade Genes 22. When Abraham saw the place afarre off where he should sacrifice his son he tooke the wood of the burnt offering and laid it on his sonne Isaac and he tooke the fire in his hand and a knife and they went both together so when wee see afarre off the place of death or the time when we shall dye by contemplation or meditation that wee are old or that sicknesse is upon us wee should fit and prepare our selves for it that so wee may dye in faith and in the favour of God in assurance of the pardon of our sinnes that so when wee part with this world we may enter into joy and happinesse Fourthly we are to observe the manner of Christs buriall wherein divers things are to be considered As first that Ioseph before hee would take downe the dead body of Christ would aske leave of Pilate for the bodies of the condemned be in the hands of the Magistrates This was the reason why he would not take downe the body without leave Secondly when he had leave he goes and puls the nailes and spicks out of the hands and feete of Christ takes his body down and gets it on his backe and in this meditation it is likly said Lord thou hast borne the burthen of my sins and now I will beare the burthen of thy body Thirdly that Nicodemus did bring an hundred pound of sweet odors of Myrrh and Aloes to imbalme his body and lest the Iewes should thinke it were superfluity it is said It was the maner of the Iewes to doe so Fourthly when they had imbalmed his body Ioseph gets a kircher and tyed upon his jawes and wrapped up his wounds and sores with fine linnen and laid him in a faire sheet and wrapped him in it Fiftly when this was done they layd him into the earth the one at the head and the other at the feet and then they rowled a stone upon the grave that no body might doe any hurt unto the dead body
descention into Hell as all doe agree Now for the particulars I must grant there bee divers opinions of it some thinke one thing some another yea there is not onely diversities of opinions between the Protestants and the Papists but in both sides even in the bosome of their Churches and amongst themselves It is the opinion of some Papists that Christ was not in the place of the damnd of Hel but they say he was in the skirts and brimmes thereof but Bellarmine hee dissents from them and affirmes he was in the vaults and chambers in Hel and another saith he was not in Hell bodily but by efficacy and vertually so we see the Papists be not all of one minde but there be divers opinions amongst them Now before wee goe any further there bee two sorts of men that must be satisfied First such as say seeing there is such a diversitie of opinions they will beleeve nothing till all be agreed To such I answere if thou wilt beleeve nothing till all be agreed then thou wilt never beleeve at all and so thou shalt never be saved because there have been dissentions in all ages Moses was withstood by Iannes and Iambres Elias with Baals Priests Ieremie with the false Prophets Christ with the Pharisies and the Apostles with Simon Mogus so there hath been diversitie of opinions from the beginning and will be as long as there is the seede of the vvoman and the seede of the Serpent so long as the Flesh lusteth against the spirit and the spirit against the flesh so long as we see but in part as it were in a glasse and therefore if thou wilt not beleeve till all agree thou wilt never beleeve and so thou shalt never bee saved as in Chrysostomâ— time many heathen came unto him and told him that they would bee Christians but that there were such diversities of opinions amongst them and such divisions every one pretending the truth Now Origen doth worthily answer this saith he Wilt thou not be a Christian because there be diversity of opinions thou hadst as good say thou wilt not be of any calling for there is no calling but hath its diversities of opinions and dissent in judgement wilt thou bee a Philosopher some of them be of one judgement and some of another and there is an hundred opinions amongst them Wilt thou bee a Physition there is diversity of judgements amongst them too Wilt thou be a Lawyer why one interprets the law one way and one another way yea there is not any Art but therein are dissentions in judgement one from the other and therefore if thou wilt doe nothing till all bee agreed thou canst not be of any calling It is a strange thing that men should doe more foolishly in religion than in any thing else If a man hath his lands to sow and he goe and aske his neighbour when it is best to sow some will say at such a time and some at such a time and every man will speake according to the judgement and light of knowledge he hath therefore wilt thou neglect sowing thy land so it may be thou mayest be starved Now since for diversitie of mens opinions concerning the season thou wilt not omit the time of sowing much more doe not thou neglect the saving of thy soule This is the madnesse of men they will not neglect the sowing of their land nor the building of their houses and yet they will neglect the saving of their soules Another sort of men that must bee satisfied are such who say if great Doctors and learned men are not able to settle themselves how shall we bee able that are unlearned I answere that if a man make conscience of plaine truths God will reveale the other so farre forth as shall bee needfull for him Saint Paul gives us a rule for it Philip. 3. 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherwise minded God shall reveale even the same thing unto you Neverthelesse in that whereunto wee are come let us proceede by one rule that wee may minde one thing Now there be some truths that wee all generally agree in we hold that whoredome is a sin that drunkennes swearing lying and slandering our neighbour be sinnes and dealing unjustly is a sin and if we make not conscience of these knowne truthes it is just we should care and wander in the great matters therefore let us make conscience of knowne truthes and God will reveale the other to us As we see Acts 10. in the example of Cornelius he being ignorant in a maine point fasted praied made conscience of knowne truthes and God did informe him in the same by Peter so likewise Peter in the same Chapter being ignorant of the conversion of the Gentiles preached and prayed on the house toppe and making conscience of that knowne truth God did reveale the other to him in a vision So likewise Apollos Acts 18. knowing nothing but the Baptisme of Iohn went on and preached life and salvation by Christ and making conscience of that knowne truth God did reveale the other hee stirred up Aquila and Priscilla and they informed him therefore let us make conscience of knowne truthes and God will reveale the other as far form as shall be needfull for us If a man powre water into a glasse if the glasse foule the water and mud it hee will stay his hand and will powre in no more but if it remaines cleare hee fils it up to the top so if God powre knowledge into a man if he marres his knowledge or soyles it then God will stay his hand but if hee with his knowledge labour to glorifie God and make conscience of his wayes then God will fill him up to the toppe This may bee the stay of a true Christian when great Doctors erre and wander and be unsetled if thou make conscience of thy wayes and walke in the plaine truths God will reveale unto thee the other Now having satisfied these two sorts of men I will shew you first what I allow not of secondly what I take to be more probable and come more neere the truth thirdly what I take to be the truth in my judgement all under correction of the more grave and learned First what it is that I reject and allow not of for though no man can presently know the certaine truth of this yet it is good to avoid the dangerous opinions As a man that is at sea if he cannot hit of the right haven to arrive at yet if he can avoid the dangerous rockes and sands it is well So although we cannot know all certaine truths yet it is well if we can avoid uncouth and false opinions Now there be foure opinions which I allow not of First That his body descended into hell this in my judgement stands not with the Scripture for Christs body was in the grave three nights and three dayes
thought that it had not beene Christ but some other And therefore whiles the matter was fresh and the Souldiers about the Grave Christ rose Secondly That the faith of the Disciples might not faint nor stagger for we see Luke 24. 21. that two of them say We trusted that it had beene hee that should have delivered Israel and besides all this to day is the third day so their faith began to stagger and therefore Christ rose that hee might strengthen their faith this is the great goodnesse and kindnesse of God to his servants In the Scripture it is said Hee remembred that we bee but dust Now as Christ had a care of the faith of his Disciples so hee hath a care of the faith of us Christians for hee might have deferred his rising till wee shall rise and then we might have doubted whether we should rise againe or no therefore lest wee should doubt of our resurrection Christ would tarrie no longer and so by this meanes to strengthen our faith that as he arose at his time so we shall arise at our time Thirdly That he might apply it and therefore the Angels give a charge to the woman that she should goe and tell his Disciples he was risen Fourthly Because it was the time that God had appointed Hee stirred not the first day nor the second hee lay dead without motion there was not a word of his rising but when the third day came then Christ rose with majestie and power to give us comfortable hope that wee shall rise one day out of trouble for although there bee little hope of comfort to day or the next day yet when the time commeth that God hath appointed we shall have ease and wee shall have comfort And therefore as Christ was contented to tarry his time so wee must bee contented to tarry the time God hath appointed for our ease comfort and deliverance Thirdly The manner how he rose wherein be three speciall things to bee observed First That though he died in weaknesse yet he rose in power which was seen in this that hee rose notwithstanding all the oppositions the Iewes made for they rowled a stone upon the mouth of the grave and they sealed it and set a watch to keepe him downe and yet he rose in spight of them all which must teach us that Religion shall rise and the Gospell shall rise notwithstanding all the opposition that is made to the contrarie though they rowle a great stone upon it and labour to keepe it downe all the powers in Hell shall not prevaile against it but the Gospell shall rise and Religion shall be advanced in all times so we see in Exod. 1. that notwithstanding Pharaoh made lawes for the vexing and troubling of the Iewes yet they did increase and multiply and this may bee our comfort that as Christ did rise notwithstanding all the oppositions to the contrary so Religion and the Gospell shall rise notwithstanding all oppositions that can be made against it It shall breake through the stones an armed power nor all the Divels in Hell are not able to keepe it downe so our saviour saith Math. 16. Thou art Peter and upon this rocke will I build my Church anâ— the gates of Hell shall not prevaile against it much lesse then shall worldly power be able to overcome it So Esay 54. 7. saith he All the weapons that are made against thee shall not prosper and every tongue that shall rise up against thee in judgement thou shalt condemne As also the Prophet Zechary 12. 3. saith And in that day will I make Ierusalem an heavy stone for all people All that burden themselves with it shall be cut in peeces though all the people of the earth be gathered together against it which Chrysostome saith was a Metaphor taken from the custome of the Iewes whose manner was to have a great stone lie at every gate to trie their strength by lifting at it which if a man was not able to lift the more hee did strive and struggle the more hee crushed himselfe with it so the Lord will make the Church and holy Religion to be such a stone that the more they strive and struggle with the more it shall crush them which is a great comfort to the people of God that religion the Gospell and holy profession shall rise in spight of all that make opposition against it Exod. 3. 2. Moses saw the bush burne and yet not waste because God was in it so all the troubles and afflictions of the Church doe not waste it because God is in the middest of the Church for as Christ rose so the Gospell shall rise notwithstanding all the oppositions against it Secondly the power of Christs rising is seene in this that then there was an Earth quake the earth did shake and quake which shewes that death had not taken away any of the power of Christ or abated or diminished it it was as great when he rose as it was before his death we see that all the great Emperours that have died were not able to stirre a cloud or to move the earth but Christ did he made the earth to quake and tremble Death could not keepe him under so Matth. 28. Christ saith All power is given me in heaven and earth and Revel 1. 18. it is said I am alive but was dead and behold I am alive for evermore Amen and I have the keyes of hell and death Wee therefore seeing there is such power in Christ should labour to be under his defence and then we shall be safe from danger as Christ saith Iohn 10. My sheepe heare my voice they follow me and I give them eternall life and they shall never perish neither shall any one plucke them out of my hands Therefore as a man in the time of danger runnes unto a rocke or sure place of defence so in the time of danger let us runne to Christ and we shall be safe from danger by making him our defence Againe the grave had detained Christ but three dayes and yet wee see how the earth did quake and tremble therefore O thou that hast not kept downe Christ three dayes together but many dayes how oughtest thou to quake many dayes Christ hath beene rising in thy heart by the motions of his Spirit and yet thou hast suppressed and kept him under learne thou therefore of the dumbe earth that quaked and trembled for keeping Christ under but three dayes learne I say to quake and tremble for thy great hardnesse of heart that hast kept him under not dayes onely but many yeeres together as the three Apostles Peter Iames and Iohn Matth. 17. when they saw the great glory that was put upon Christ in his transfiguration on the mount and heard a voice saying This is my welbeloved Sonne heare him they fell on their faces and were afraid because they had not formerly attended Christ nor regarded him as
the rest in like manner Matth. 17. Christ did take but 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
I will commend unto you two things First that they said one unto another Did not our hearts burne when hee spake unto us so wee should examine our selves when Christ hath spoken unto us whether our hearts burne whether we were afflicted with that which was taught us If we find not this we may say to our selves What did we heare why doe we misse-spend the time Secondly that they could not be at rest they could not tarry but they went and told it to their brethren so when God hath made any good thing knowne unto us we should not be at rest but should tell it to our wives to our children to our friends and to our acquaintance we remember what Christ said to the women Goe tell my brethren and even so I may say to you Go tell your friends and tell your brethren the good things yee have heard tell it to your wives and children and if yee cannot remember any more yet remember this how wee may retaine and keepe Christ namely with this short prayer of these disciples The day is farre spent and the night drawes on tarry with us so my life is night spent and the night of death drawes on Lord tarry with us and then we shall make a happy close of our life when Wee shall sit downe with Abraham and Isaac and Iacob in the Kingdome of heaven SERMON XXXV IOHN 20. 19. Then the same day at Evening being the first day of the weeke when the doores were shut where the Disciples were assembled for feare of the Iewes came Iesus and stood in the midst and saith unto them Peace be unto you FIve severall times Christ appeared the same day that he rose againe first To Mary Magdalen secondly To the two women going from the grave thirdly To the two Disciples going to Emmaus fourthly To all the Disciples being met together Thomas being away fifthly To Simon Peter I have shewed the reasons why Christ appeared so many times in one day which was to dedicate and institute the Christian Sabbath that Christ spending the whole day in heavenly apparitions might leave example to us to spend it in holy duties and service therefore a Christian hath no other originall of his Sabbaths than the Lord himselfe now if Christ hath ordained the Sabbath hee that hath all power in his hand then it must be our care to keepe it Iudas is condemned by the mouth of all men not onely that he stole but also that he stole from Christ so if we doe not apply our selves to the duties of the Sabbaths wee steale from Christ nay Iudas stole but his mony but thou stealest away Christian duties and service from him Now in this manifestation of Christ to his Disciples we may observe three things 1. In what Disposition they were 2. In what Manner he appearde 3. The Effects of it First what Disposition they were in laid downe two waies First they were assembled together after the death of Christ they were all scattered and did fly one from another but now they were assembled like a flocke of sheepe that are scattered with a dog which afterwards gather together againe which may teach us that if wee fall we should labour to rise againe and if we scatter wee should labour to gather together againe so Christ saith Revel 2. 5. Remember from whence thou art fallen Repent and doe thy first workes and Psal 119. ult David saith I have gone astray like a lost sheepe Lord seeke me for as a sheepe that is gone is not at rest but cries to the shepheard and the flocke and is not at quiet till it be in the fold againe so if we be scattered from God wee must not be at rest but cry unto God and unto the flocke till wee come home to God againe and although we fall yet we must labour to rise againe though one throw mud into a fountaine yet in time it will worke it selfe cleere againe so if we fall into any sinne we must labour to cleare our selves againe we see in nature the little Birds though they fly here and there in the day time yet they will home to their nests at night in like manner howsoever a man may have some fals in the day time yet let him returne home againe to God in the night this must be the care of Christians that seeing they have daily fearefull and dangerous fals yet they must labour to rise againe and to recover There be two reasons to be given of their gathering together First to nourish the little sparkes of Faith that was left in them this was the cause why the Disciples were assembled and may teach us that although there be but a little faith and life of grace in us after wee have battered it with the temptations of the devill yet wee should labour to nourish that little sparke that is left which is the counsell Christ gives us in the Revelation Bee awake and strengthen the things that remaine and are â—â—dy to dye although there be but a little faith and grace yet labour to nourish them so also lately wee heard our Saviour Christ did to the two Disciples going to Emmaus finding their faith weake hee doth labour to nourish and strengthen the same 2 King 9. as Iehoram when he was wounded of the Assyrians returned to Iezreel to be healed of his wounds so when the devill hath wounded us in our faith love care and in our zeale we must returne to the use of good means that so we may recover againe If a man have a tree that stands in his orchard if there bee but a little life left in it he will dig and dung it about and lay fresh moulds to the roote of it so if there bee a little life of grace left in us wee should labour to nourish the same by prayer hearing the Word preached and by receiving the Sacraments that so wee may recover againe thus the Disciples were assembled together to nourish that sparke of faith which was left in them Secondly because they were in hope thereby to finde a blessing upon them others had seene Christ and they assembled together in hope to see him too which may teach us that the blessing of God upon others in the use of good meanes must give us comfortable hope that if we use the same meanes we shall finde a blessing of God upon us that as others have beene brought by the preaching of the Word to faith and repentance and to a comfortable feeling of Gods favour to bee perswaded that their sinnes are pardoned so if wee use the same meanes we shall have the same blessing upon us As David saith Psal 48. Wee have thought of thy loving kindnesse O Lord in the middest of thy Temple other men have found a blessing upon them and therefore we looke for the like upon us But why were the Disciples desirous to see Christ because they had felt the
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
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
out of his throne and set up their sinnes in his roome Psal 2. saith the Lord I have set my king upon mine holy hill it is the decree of God that wee should serve and feare him that we should labour To kisse him to submit our selves unto him lest his wrath be kindled and then we perish suddenly Secondly seeing Christ sits at the right hand of God therefore wee must take heede we doe not sinne against him and offend him because hee is in the next place to God It is a great matter to sinne against him and offend him as 1 Cor. 8. 12. saith he Now when yee sin against the brethren and wound their weake consciences ye sin against Christ It is a great matter indeed to sinne against Christ Augustine saith the Iewes condemned Christ and are blamed for it but there is a great difference betweene their sinnes and the sinnes of Christians under the Gospell for they sinned against Christ in the time of his humiliation when hee did hang on the crosse but thou art a christian sin'st him now he is exalted into glory and sits at the right hand of God we see David when he had cut off but the lap of Sauls garment his heart did smite him so much more should our hearts smite us when wee have sinned against him and offended him Thirdly seeing Christ sits at the right hand of God doe thou labor to bee in Christ a true Christian and then hee will defend thee from all dangers and turne all they troubles into comforts all thy paines to ease thy sorrow into joy thy sicknesse into health and thy death into life Acts 7. 36. we read that Stephen saw Heaven opened and Christ standing at the right hand of God ready to receive him so if a Christian man or woman behold Christ with the eye of Faith sitting at the right hand of God at the day of Death this will give them comfort against all their troubles Fourthly seeing Christ sits at the right hand of God therefore as Christ overcame the Divell and all our spirituall enemies so wee must first overcome sin the Divell and all our lusts and then we shall sit at the right hand of God this promise makes Revel 2. 21. To him that overcommeth will I grant to sit with me in my Fathers Throne even as I overcame and sit with my Father in his Throne and therefore doe thou never rest but labour to overcome sinne and thy owne corruptions whatsoever thy paines and troubles be and then thou shalt sit at the right hand of God Matth. 19. 28. saith Christ Ye which follow me in the regeneration shall sit on twelve Thrones and judge the twelve Tribes of Israel you that follow me in a holy life you that are borne againe anew and you that repent of your sins and make conscience of your waies you shall sit upon the throne of Christ when others shall sit down in the shadow of death and in the dungeon of Hell with the Divell and his Angels therefore as Christ overcame Sinne Death and Hell and the Divell and when he had done it hee sate downe then at the right hand of God so when we have overcome we shall sit at the right hand of God for ever SERMON XLI 1 PETER 4. 5. Who shall give account to him that is ready to Iudge the quicke and the Dead WE are come to speake of the last degree of Christs exaltation which is in the next Article of our Christian profession a branch whereof is that from thence he shall come to judge the quicke and the Dead He that was judged of others shall judge us even he that was judged of Pilate Caiaphas Iudas and Caine Hee shall judge the quicke and the Dead that is all the people that have beene in all ages and times even all that have beene dead many a thousand yeeres before and all the people that be living at the present for when all men have plaid their pageants on the stage of this World then the Lord Iesus Christ shall have his time to play his part to shut up all and gather his servants and saints together into Heaven but the wicked shall bee cast into Hell This is that which Iob speakes of I know my Redeemer liveth and hee shall stand the last on Earth when all men have plaid their parts on the stage of this World when kings have given up their Crownes and flung downe their Scepters at the feete of Christ then hee shall stand the last on the Earth to gather his Saints and people unto himselfe and to condemne the wicked to everlasting torment This is a point to bee considered bringing with it great comfort that hee which is our Saviour and Redeemer shall bee our Iudge Now there bee two commings of Christ mentioned in the Scriptures his first to worke mans redemption as it is Luk. 19. The Sonne of Man is come to seeke and to save that which is lost his second comming is to judge the whole World as it is Psal 96. 13. For be commeth to judge the Earth He will judge the world with righteousnesse and the People with Equitie therefore seeing Christs comming is to judgement it must be every mans wisedome to lay hold on his first comming labour to be converted and to repent of his sinnes and to get Faith and to bee brought to an estate of grace for his second comming is to judgement heerefrom wee may observe these sixe particulars 1. That there shall be a judgement day 2. Who shall be the Iudge 3. The place where be shall judge 4. The time when he shall judge 5. The Person that shall be judged 6. The manner of the judgement First There shall bee a judgement day and a solemne arraignment of the whole World there be many judgements as Zephan 3. 11. The just Lord is in the midst thereof he will doe no iniquitie every morning doth hee bring his judgements to light and he faileth not but the wicked will not learn to be asham'd so there is first particular and speciall judgements that light on partiticular persons as Genes 15. 13. the Lord said to Abrahm Thy seede shall be a stranger in a Land that is not theirs foure hundred yeeres and shall serve them and they shall come out with great substance notwithstanding the Nation whom they shall serve will I judge Secondly besides this judgement there is another more private at the day of death as Hebr. 9. Saint Paul saith It is appointed for all men to die and then commeth the judgement there is an appointed judgement at the day of death betweene God and a mans soule and conscience as further appeares Luk. 22. 23. And it was so that the begger died and was carried by the Angels into Abrahams bosome The rich man also died and was buried and being in Hell torments hee lifted up his eyes c. so we see the one went
to comfort and the other to paine Thirdly besides these both particular judgements that befall particular and speciall men and the private judgement that is at the day of death there shall also a generall judgement and a solemne arraignment of this whole World where every person shall be judged and arraigned as we beleeve in our Christian profession From thence he shall come to judge the quicke and the dead that is hee shall judge all sorts of people even every Man and Woman that hath lived in this World or shall live Now if any man demand what is the reason why there shall be a generall judgement seeing there is particular iudgements that light on particular men and the private judgement at the day of death I answere there be three reasons thereof First Because the Bodies must be judged as well as the Soules for seeing men sinne against God as well in their Bodies as in their Soules therefore both shall be judged as Revel 20. 12. the Evangelist saith And I saw the Dead both great and small stand before God they did not onely stand with bodies but with soules also for saith he The Sea gave up the dead in her and Death and Hell delivered up their Dead that were in them So we see the bodies rise againe to be judged as well as the Soules Secondly That there may be a declaration of the just judgement of God that all the World may see the judgements of God are just upon men for their sins as Rom. 2. 5. But thou after thy hardnesse of heart that cannot repent heapest upon thy selfe wrath against the day of wrath and of the declaration of the just judgement of God therefore besides the private and close judgement there must bee a generall and solemne arraignement in the view of the whole world that so there may be a declaration of the just judgement of God Thirdly Because they shall not be judged as private persons but as publike in the same body that they lived in either in the body of the Saints or in the body of the wicked for they shall be judged as they be members of the same body they rise in and as they are found to have done good or bad accordingly shal the division be made as appears Mat. 25. 31. where it is said And before him shall bee gathered all Nations and hee shall separate them one from another as a sheapheard doth separate his Sheepe from the Goats and he shall set the one at his right hand and the other at his left hand c. Now because this point is a great and a very waighty one and to be considered before others in a Christians life being like the great wheel of a clocke it turnes all the inferior wheeles so if a man be once perswaded of this that he must give an account to God for all his actions and must stand before God in judgement it will make him to passe his daies holily and vertuously while he lives here and therefore let us see briefly what bee the proofes and grounds that there shall bee a judgement which are chiefly these foure following The first is taken From the Truth of God because hee hath said it and therefore it shall come to passe for God is not as Man that hee should lye neither as the Sonne of Man that he should repent He hath said it and shall hee in doe it and hath he spoken it and shall he not accomplish it As it is Num. 23. 19. Therefore whatsoever he hath said it shall come to passe in the time that he hath appointed Now that Christ hath said there shall be a judgement day there bee many Scriptures for it As Matth. 10. 15. Truely I say unto you it shall bee easier for them of the land of Sodom and Gomorah in the day of judgement than for that Citie So also Matth. 12. 36. But I say unto you That of every idle word that men shall speake they shall give an account at the day of judgement And verse 41. The men of Ninevie shall rise up in judgement with this Generation and shall condemne it because they repented at the preaching of Ionas We see the Testimony of the Lord is plaine for this that there shall bee a judgement day Augustine saith God hath made us many promises and hath performed them and shall wee not thinke that the judgement day shall come according as hee hath foretold us It is said Psal 144. The Lord is righteous in all his waies and holy in all his workes If the Lord hath promised any thing it shall come to passe for the Lord hath left his Scripture which is his hand-writing to assure us of the truth of it And therefore dost thou not beleeve that there shall bee a day of judgement The Lord himselfe shall answere thee thou hast the hand-writing of GOD and what must thou doe Looke into that and see what a company of things hee hath promised in his Word as unlikely as this which are all come to passe he hath promised that He would send his Sonne into the World to worke thy Redemption Looke into his Word thou hast his hand-writing hath he performed this promise Then assure thy selfe likewise that one day he will come to iudgement Hee hath promised that Hee will send downe his spirit that should lead them in all truth thou hast his hand writing see if this promise be come to passe then assure thy selfe withall he will come to judge this World hath he promised He will preach the Gospell to all Nation looke into the Scriptures hath hee performed it Why then never doubt but that thy body also shall rise because he hath foretold it The second is because it is the nature of Gods Iustice to give to every man according to his due desert good things to good men and evill things to evill men but it is not so here in this life but the best men bee in the worst estate for the most part and evill men in the best for as Salomon saith Eccles 9. 2. All things come alike to all there is one event to the just and to the wicked to the pure and to the polluted and to him that sacrificeth and to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that sweareth not or feareth an oath so the worst be in the best estate and the good be in the worst estate hereof Habakkuk complaines Chap. 1. 13. Thou art of pure eyes and canst not behold wickednesse wherefore dost thou looke on the transgressors and holdest thy tongue when the wicked devoureth the man that is more righteous than be here in this life there be many aberrations and swervings from the right rule of justice therefore there must bee a judgement to bring that which deflects from the rule to rectitude and straightnesse Againe Augustine speaking out of Pssalm 101. saith God hath
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
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
Dragon that old Serpent which is the Divell and Satan and he bound him a thousand yeeres and cast him into the bottomlesse pit and he shut him up and sealed the doore upon him c. Thus we see it is Christ that is this Angell that hath the key of Hell in his hand to shut up the Divell and the damned and the wicked into Hell so that there shall not be left a Devill nor a wicked man nor any of the damned to annoy or hurt any good man So Matth. 15. 41. The Sonne of Man shall send forth his Angels and they shall gather out of his kingdome all things that offend and them which doe iniquitie Now in this world in the most sanctified Church and best reformed there is a number of disorders and corruptions that doth trouble toyle and offend the People of God but at the last day every thing that offends shall bee taken away the Divell the Damned and Wicked men shall bee shut into Hell so that a dogge as it were shall not so much as moove his tongue at one of Gods People Secondly the wicked shall not onely bee shut into Hell but Christ hath a key also to open Heaven and to let in the godly as Iohn 14. 3. He saith to his Disciples I goe to prepare a place for you and if I goe to prepare a place for you I will come againe and receive you unto my selfe that where I am there may you be also So when he hath locked up the wicked and ungodly in Hell then hee will make a way to Heaven and open it to his Servants as 2 Kings 10. 15. When Iehu had slaine Ahabs seventie sons and Ahaziahs brethren and the blood was yet warme upon his hands meeting with a good man Iehonadah the sonne of Rechab He blessed him and said unto him Is thine heart upright as mine is towards thine and Iehonadab answered It is If it be give me thine hand and he gave him his hand and tooke him into his Chariot so the Lord will doe when hee hath chased all the wicked to Hell and the blood of them is yet warme as it were on his hands meeting with a good man he will say You are a good man your heart is upright then he will take him up into his Chariot that is into Heaven so God will honour all his servants Thus a Thes 1. 10. it is said That he will come to be glorified in his Saints and to be made marvellous in all them that beleeve Hee will not account himselfe glorified till hee hath glorified his Saints therefore he will not be onely glorious in himselfe but he will also make his Saints glorious The Uses are First seeing Christ communicates his glory to his Saints therefore they should comfort themselves with the hope of this that one day there will bee a time of glory howsoever they are kept downe here in this world with many crosses and afflictions so Col. 3. 3. it is said Yee are dead and your life is hid with Christ in God there is a life in a Christian and that a glorious one too though the world cannot see it because it is hid in Christ yet it is truely in him as the beauty and life of the flower lieth hid in the roote all the winter-time so the life of a Christian and his glory lies hid in Christ but when he commeth then he shall be perspicuous then his glory shal appeare When Christ came before Pilate he asked him if he were a King sure he thought him but a poor king Christ answeres My kingdome is not of this world so a Christian may say in all his disgraces my kingdome is not of this world but is above the clouds a kingdome of glory and happinesse Chrysostome saith in this world is the place of conflict and combate therefore we must looke for nothing but blowes wounds and blood but when the combate is at an end then we may looke for crownes and rewards therefore wee may comfort our selves in the hope of this that one day we shall have glory Secondly seeing that Christ communicates his glory to his Saints all true Christians have good cause to long for his comming the wicked care not how long it bee ere hee come the longer hee tarries they thinke it the better O but the people of God they care not how soone he come because it is the better for them for when he comes they shall have glory therefore Saint Paul saith Rom. 8. that the creatures groane and the Saints groane desiring and longing when this time of glory will be as Iob 14. 14. saith he If a man dye shall he rise againe all the daies of my appointed time will I waite till my change come c. So Christians looke and waite for a change from mortality to immortality from an estate of humility to an estate of glory therefore they desire and long for Christs comming as Sisera's mother did waite and long for Sisera Iudg. 5. 28. where it is said The mother of Sisera looked out at a window and shee did cry out at the latise why is his chariot so long a comming and why tarrieth the wheeles of his chariot so the people of God long for Christs comming and when they looke out of their doores and windowes they may say O when will Christ come in his glory that wee may be glorified with him Thirdly seeing that Christ communicates his glory to his Saints and to his people doe thou labour to be one of them and it will be a comfortable day to thee therefore David saith Psal. 119. ult I have gone astray like a lost sheepe seeke thy servant for I have not forgot thy Commandements as if he should say I have gone astray I have beene a sinner but Lord seeke me and make me one of thy servants so a Christian may say with the holy father Bernard O Lord Iesus make me one of thy servants and receive mee and as thou tookest away the sinnes of thy people so doe thou now take away mine and Lord breede conscience and care in me that when thou glorifiest thy Saints I may be glorified with them there be many masters strive for my service as pride vaine-glory and covetousnesse but I strive against them all and I renounce them and bid farewell to them for I will bestow my love only on thee Christ shall be my king he shall be my Lord and Master and so when he comes in glory I shall have glory with him SERMON XLVII MATTHEW 24. 30 31. And they shall see the Sonne of Man comming in the Clouds of Heaven with power and great glory And Hee 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 WEE heard the last day that Christ shall come in glory to judge the whole world before hee came in the estate
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
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
the true glasse of the Word of God there sinne will appeare in his true proportion and right quantitie But why is the neglect of doing good to his poore members so great a sinne I answere because in neglecting of them wee condemne Christ for they be the members of Christ and so Saint Paul saith 1 Corinth 8. 12. Now when ye sinne against the bretheren and wound their consciences yee sinne against Christ the contempt of Christ is lapped up in the contempt of his servants It is a good thing therefore for a man to bee mercifull and pittifull especially to the poore Saints and people of God and to relieve them in their wants and necessities so farre forth as a man is able and occasion shall be offered Saint Iames tels us that there shall be judgement mercilesse to him that shewes no mercy and Matth. 3. It is said Blessed art the mercifull for they shall obtaine mercie therefore it is a good thing for a man to shew mercie to the Saints and People of God and thus much of the reason Now we come to the last point and that is what shall become of Christ and what be shall doe when he bee hath finished up the last judgement This Saint Paul shewes us 1 Cor. 15. from the 24. verse to the 28. the sâ—mme whereof is this He shall render up his kingdome to God that he may be all in all In which two things offer themselves to be observed 1. What he shall doe He shall render up his Kingdome to God 2. The End of it that God may be all in all First what â—e shall doe he shall render up the Kingdome to God Now this may be conceived two wayes First he shall render up the Kingdome that is all the Children of God the Elect and chosen hee shall bring them to God and deliver them to him that hee may blesse them and receive them into Heaven that he may be made partaker of all the glory that is prepared for them and he shall present them to God in the merits of his death and say Father these bee they that I have prayed for in the Mount swet in the Garden dyed for on the crosse and shed my most pretious blood for Therefore Father râ—â—eive them and blesse them hitherto have I kept them in thy Name thus hee shall render up the kingdome unto God when hee shall bring all the godly and holy people to the contemplation and beholding of the great glory prepared for them We heard out of Gen. 27. 3. how Ioseph tooke certaine of his brethren and did present them to Pharaoh so the true Ioseph Iesus Christ shall carry all the Elect and chosen people of God present them before him and desire him to receive them into glory and to bestow the best of Heaven upon them so Christ shall render up the Kingdome Wee read in Philemon when Onesimus had runne away from his master Saint Paul meets with him and sends him backe againe to his Master with a letter in his hand to the end his Master might receive him but Christ will doe much more for us hee will not onely send us with a letter in our hands to God but hee will take us by the hand and present us to God in the merits of his death that God may receive and blesse us Secondly he shall render up the kingdome that is his governement and office Now we cannot come to God without a Mediator all that we doe now is by meanes of a spokes-man but when Christ shall bring us home to God when we shall bee brought to Heaven then wee shall have recourse unto God without a spokes-man then we shall not need a Mediator and thus Christ shall render up the kingdome that is hee shall give up his office and his government into the hands of God A learned man thus expresseth it there is a number of Rebels that bee up in Armes against the king who makes his sonne Generall and sends him out to subdue the Rebels to shew mercy to those that would submit themselves to him and to execute and put to death them that would not which when the kings sonne hath done he returnes home againe to his father and tels him that he had done what hee was sent for and then renders up his Generalship to live with his father as he did before so God hath sent his Sonne here into the World to reconcile unto himselfe all his Elect people and to subdue his enemies when Christ hath performed this then he delivers up his office and lives with the Father as before Adam in the time of his innocency and Communion with God was without a Mediator so when wee are all brought home to God againe into Heaven then wee shall have communion with God without a Mediator Now because this is a hard point and that which some Divines stumble at therefore I will make it as plaine as I can A man that hath sore eyes he will have silke to hang before them or he must have a glasse to see by but when his eyes bee well hee will take away the glasse and lay aside his silkes so as long as wee were in our sinnes wee could not deale with God but wee must have our silkes it must bee by a Mediator but when our sinnes shall be healed then wee may lay aside our silkes and we shall see the face of God without a Mediator But here a question may be made some may may say How shall Christ render up the Kingdome seeing it is said Luk. 1. 33. that of his kingdome there shall be no end so Daniel 2. it is said His Kingdome shall not passe to another To this I answere His Kingdome shall continue still but not in the same forme the forme shall be altered for now he raignes as Man then as God now the glory of the Godhead is shadowed by the Manhood and then the glory of the Manhood shall be darkened by the Godhead not that the Manhood of Christ shall noâ— remaine or that the glory of it shall bee lesse than now but it shall be obscured as it were by a greater light I will make it plaine by a similitude light a candle in a darke night and it shines and giveth light but bring it into the bright Sunne-shine and the brightnesse and splendor of the Sunne darkens the light of the candle though it have the same light that it had before so though there bee the same glory in the Manhood of Christ that was before yet the glory and splendor of the Godhead shall so farre goe beyond the Manhood of Christs former manifestation as it shall darken that glory and thus much for the first point Secondly The End why he shall render up his kingdome to God that he may be all in all Here God is not all in all for there are many excellencies in the World Angels
graces and so fill us Fourthly by mortifying our lusts and sinnes as Rom. 8. 13. If yee mortifie the deedes of the body by the Spirit yee shall live for the Spirit workes on the flesh for the wasting of sinne and corruption as Rom. 7. the Apostle Paul complaineth being in the estate of grace of his corruption when hee had the Spirit of God to worke on his rebellion for the wasting and consuming of sinne therefore men may much more complaine being in the estate of nature when they want the Holy Ghost to worke on their hearts for the wasting and consuming of sinne and indeed no marvell though they are carried away with the world and cannot bee brought to performe good dueties seeing sinne hath such power and rule in their hearts We see Ioshua 10. that hee shut up 5. Kings in a cave that they should not stir nor escape till hee had time to kill them so the Holy Ghost getteth our sinnes into a cave as it were and roules a great stone upon it till he take away all the power of sinne and kill and subdue it Fifthly by renewing our hearts and mindes changing and altering of them whereas before they were carnall now they are spirituall whereas they were worldly before now they are heavenly and holily affected And therefore when wee feele this change and alteration sure it is the Holy Ghost that works it wee read Math. 8. how Christ saith to the Centurion when I come I will heale thy servant I will not bee idle and doe nothing But when I come I will heale him so when the Holy Ghost commeth into a man hee will not bee idle and doe nothing but will heale our sinnes and give us power and strength against them in some measure Sixtly by stirring up holy motions in us as I shewed you even now out of Ezek. 37. in the example of the dead bones And now will declare it by this similitude If a man could put vegetative life into a stone what would the stone doe It would grow as a plant doth if a man could put sensitive life into a stone what would the stone doe it would stir move as a worme doth if we could put a reasonable soule what would the stone doe it would talke as a man doth and discourse of matters of the world but if a man could put the Spirit of God and the Spirit of grace into a stone what would the stone doe it would speake of God and of Christ and of heaven and happinesse this is our estate and condition as long as there is nothing but the life of Reason we talke of nothing but the world and worldly things but if once the Spirit of God and of grace bee in us then wee talke of heaven and heavenly things Therefore if a man hath the Spirit of grace it stirres him up to holy motions and desires These bee the six meanes by which the Holy Ghost doth worke holinesse in us Now there bee many profitable and fruitefull questions to bee mooved concerning the Holy Ghost 1. How wee may come by the Holy Ghost 2. In what measure hee is given 3. How a man may know whether hee have the Holy Ghost or no 4. What bee the benefits wee have by him 5. Whether a man may lose the Holy Ghost or no 6. How wee may retaine and keepe him First how a man may come by the Holy Ghost But before wee come to speake of this wee must make answer to another question there hath been great disputing amongst the Schoolemen whether a man receiveth the Holy Ghost or onely the giftes and graces of the Holy Ghost To this I answer this question need bee no question seeing wee receive the Holy Ghost really and actually The Scripture is cleere for it as in the 1 Cor. 6. 19. know yee not that your bodies are the Temples of the Holy Ghost this is the exceeding great goodnesse of God to give the Holy Ghost to us to be a roote and a fountaine of holinesse in us If one give us a fruit tree it is better than to give us a little because the fruit is but for the present but the tree is for a long continuance so it is a greater goodnesse of God to give us the Holy Ghost than to give us the giftes and graces of his Spirits But the question in hand is how a man may come by the Holy Ghost here wee are to consider two things 1. By a remoovall of the false way 2. By taking the right way First by a removall of the false meanes for Acts 8. 18. Simon Magus would have bought the Holy Ghost with money but Peter tels him that his money and hee shall perish Therefore it is meer madnes of any man to thinke that they may attaine to have the Holy Ghost or any gift or grace for money we see in earthly Kingdomes that there be some things that a man may buy because hee may give the full value and true price for them and that in exact Iustice as foode and raiment and there bee some things that a man cannot buy because they bee unestimably good and unvaluable as to buy a mans life and the Kings Crowne because no man can give the worth of these so it is in the Kingdome of God all the graces and giftes of the Holy Ghost no man can buy because they cannot give to the worth of them for they bee unestimable and unvaluable things as 1 Pet. 1. 7. It is said of faith that it is more precious than gold so Psal 19. 10. hee shewes that the word is more to bee desired than fine gold even so the graces and giftes of Gods Spirit are above price or value all the wealth in the world cannot procure one of them therefore it is good for a Christian to thinke before hand that when hee lyes on his sicke bed hee cannot buy faith or repentance or any gift or grace with money for they are above value and price hence wee may conclude this is not the meanes to come by the Holy Ghost Secondly by taking the right way for the true meanes that God hath appointed for a man to come by the holy Ghost are three First by the hearing of the word preached which is the ordinary meanes wherby the Holy Ghost is conveyed into men therefore S. Paul demands Galath 3. 2. Received ye the Spirit by the workes of the Law or by the preaching of faith So Acts 10 44. when Peter preached the Holy Ghost fell on those that heard the word So that preaching is the ordinary meanes whereby God conveyes the Holy Ghost to us therefore it is good for men to attend preaching and to be hearers because it is one of the meanes whereby we may come by the Holy Ghost if a man would have good plants and herbs in his Garden then hee must labor
Spirit then all we did would savour of the Spirit but because there is flesh therefore all that wee doe will have a tang and a tast of the flesh Cyrill doth observe that there is no rocke or stone so hard but it hath some seames in it whereby weeds may spring up and grow in it so there is no mans heart so filled with grace but there will some sinne or corruption appeare by one occasion or other as matter to humble us and yet to comfort us in that wee see and hate it The second conclusion is that it is but a small portion of the Spirit and measure of grace that God giveth at the first to his servants for all the great workes of God begin in weakenesse all the glory of this world was but a confused heape man was made of a lumpe of earth and Christ which is God over all blessed for ever Amen he was a little childe for as it is in the life of Nature so it is in the life of Grace in the life of Nature at the first when a childe is borne it hath all the parts of a man a face eyes hands and feete which though they bee but little at the beginning yet after in time they grow to the full growth that God hath appointed in him at first there are the true parts of a man though they are not come to the full perfection so it is in the life of Grace there is in a Christian at his first conversion Faith and Repentance Love Zeale and all the graces of the Spirit though but in weake measure yet truely and really which afterwards will grow up to a greater degree of strength till they come to full perfection and therefore as the man said Mark 9. I beleeve Lord but helpe mine unbeleefe so may every weake Christian say Lord I have faith but helpe the weakenesse of my faith I have repentance but helpe the weakenesse of my repentance I have love but helpe the weakenesse of my love so then all the graces of God begin in weakenesse But here some man may say what is the least measure of Grace that God giveth to any man that he saveth I answer there are two degrees of it First a desire to beleeve to repent and obey for generally Divines say that the desire of faith is faith it selfe the desire of repentance is repentance it self and the desire that we have to obey God is obedience it self not in deed and in act but in Gods acceptance because it pleaseth him to accept the will for the deede according to that which the Apostle Paul saith 2 Cor. 8. 12. If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not so if there bee but a desire to beleeve repent and obey if they be constant setled and fleeting without doubt it shall be accepted and this is the least measure of grace that he giveth to any that he saveth Secondly the least measure of saving grace is to mourne and to grieve that wee cannot repent and beleeve in this case one mourneth and grieveth that hee findeth such hardnesse of heart in himselfe whereof the Church of God complaineth Esai 63. 17. O Lord why hast thou made us to erre from thy waies and hardned our hearts from thy feare when a man findes this there is surely a beginning of grace in him wee see a little Childe though it want power and strength to goe to the mother yet it will cry and moane it selfe to her so although a Christian wants power and strength to goe to God yet if they can cry to God and bemoane themselves to him they may have comfort and these be the least measures of grace that he giveth to any man that he saveth Now come we to make use of this point First that seeing God giveth but a small measure of grace at the first therefore no man ought to be discouraged for the small and weake beginnings of grace he finds in himselfe for Matth. 13. 31. the graces of God are likened to Seede now seeds are not trees by and by but they grow by little and little till they come to perfection so the graces of God are small at the beginning come not to perfection at the first but grow by little and little and therefore no man is to be discouraged though he feele but small and weake beginnings of grace Secondly seeing God giveth but a small portion of grace at the first no man must despise any for the smal and weake beginnings that he sees in his brethren Zech. 4. 10. saith the Prophet Who hath despised the day of small things but they shall rejoyce c. so Rom. 14. 1 we are enjoyned to the contrary him that is weake in faith receive unto thee doe not despise him because God is able to increase and to effect grace in him and therefore no man must despise the small and weake beginnings in any of his brethrn Thirdly seeing God giveth but a small portion or measure of grace at first therefore it must be every mans care to husband his graces well he that had but one Talent given him should have beene the best husband and ought to have beene so but indeed he was the worst so we contrary to his practice seeing wee have but a small measure of grace should labour therefore to increase it and to bee the better husbands Wee see young men that have but a little stocke when they begin the world will omit no time for their owne good if any man shall say to them why doe you labour thus and take so great paines they reply presently Alas I had but a small stocke and therefore I had need to take the more paines in like manner wee because wee have but a small beginning of grace should labour to increase it The third conclusion is that although God give but a small measure of grace yet it doth grow and increase in a Christian as I told you even now the graces of God are compared to Seed Matth. 13. 31. and not to a stone because a stone groweth not but seed if it bee sowne will grow and increase so if a man have the graces of God in him they will grow and increase if they be nourished by the use of good meanes therefore if thou finde not an increase and a growth of grace thou may'st doubt whether thou hast the graces of God or no we see when a man sowes seed in his garden if he water them and they grow not he saith Sure the seed was naught in like manner if we finde not a growth and increase of grace in us but are as ignorant and no more forward now than we were seven yeares agoe in the practise of knowledge and duties of faith and repentance wee justly may say the seed was not good and truly
up against the day of redemption as S. Paul saith Ephes 4. 30. Grieve not the holy Spirit of God by whom yee are sealed unto the day of redemption so also in this place that I read unto you If any man hath not the Spirit of God in him hee is none of his Therefore it is good for a man to know by certaine and unfallible markes and tokens whether hee hath the Holy Ghost in him or no. The Papists say we cannot bee certaine and sure of this by unfallible tokens there may bee some probabilitie of it and some likelihood but it cannot be certaine But this is erronious and false For first it is contrary to the Scripture as 1 Iohn 4. 13. hereby know wee that hee dwelleth in us and wee in him because hee hath given us of his Spirit so also 2 Corinth 1. 22. who hath sealed us and hath given us the earnest of the Spirit in our hearts and Chapter 13. of the same Epistle know yee not your own selves how that Christ is in you except yee bee reprobates so it is plaine by Scripture that a man may know certainly that the Spirit of God is in him Secondly it is contrary to reason for we see in nature that a man cannot have life in him but it will bee seene by breathing stirring or moving so there cannot bee the Spirit of God in a man but it will bee seene by moving or stirring in the life of grace Thirdly it is contrary to the Doctrine of their own Divines not onely their old Schoolemen but also their late writers which now I will not trouble you with So we see our Doctrine is plaine by Scripture by reason and by their own Schoolemen and late writers who disproove them but wee will spend no more time about it but doe with this question as they did by the body of Amasa spreade a cloath over it that it doe not hinder us in the pursuite of better things Now the point is how a man may know whether the holy Ghost bee in him or no In handling wherof there must bee good caution used that the wicked bee not hardened and the godly discomforted Therefore wee will observe two things 1. A rejection of the false markes 2. A declaration of the true markes First a rejection of the false notes and markes being five in number First that there may bee many good things of nature in a man and yet he may want the holy Ghost hee may bee a mercifull man pittifull to the poore quiet and peaceable a just dealer a chaste man and yet hee may want the sanctifying Spirit as Rom. 2. 14. the Apostle shewes The Gentiles which have not the Law doe by nature the things contained in the Law Now the Gentiles had nothing but meere nature and yet they did many things contained in the Law they were inclined to love and to mercy c. So Act. 28. 2. when Paul and those that were with him had suffered a Shipwrack and were come to the shore the Barbarians kindled them a fire and being meere naturall men yet they were mercifull and pittifull men for it is said they shewed kindnesse to them so Math. 19. 11. Christ shewes that there were some chast that were so borne of their mothers belly they are not made chast by the Spirit of God but they have it by nature Now there bee thousands deceived this way because they bee peaceable and quiet men doe no body any harme are just dealers and chast livers they thinke the bee as holy as the Spirit of God can make them and their estate is very good but they are deceived because a man may have good parts of nature and yet want the Spirit of God goodnesse of nature is a good thing and as not to bee condemned so not to bee built upon therefore let us see what is the defect I answer the defect is that there was nothing but nature and they went no further than nature would lead them therefore we must not content our selves with meere nature but wee must labour to feele some things in our selves above it I will make this plaine by example a man by nature is able lift a hundred weight or two but if hee bee able to lift a thousand pound weight there is something above nature in him so by nature a man may love his friends but when hee feeles this that hee can love God above his enemies pray for them that hate him then there is something above nature in him So likewise by nature a man loves sinne and delights in it now when hee feeles in himselfe that hee hates sinne and labours to repent it and to beleeve the Gospell this is a comfortable evidence that there is something above nature that there is the worke of grace in him Secondly a man may have restraining grace and yet want the Spirit of God A man may refraine from swearing lying whoredome drunkennesse covertousnesse deceiving and from a number of sinnes and yet hee may want the sanctifie of the Holy Ghost as Luk. 18. 11. saith the Pharisee Lord I am not as other men extortioners unjust adulterers c. the Pharisee had restraining grace hee refrained from a number of sinnes and yet he wanted the Spirit of God for Christ tels us that the Publican went away justified rather than hee so likewise Lahan Genes 31. 29. saith to Iacob I am able to doe you evill but the God of your Fathers spake unto mee yesternight saying Take heede that thou speakest not to Iaakob ought save good Laban had restraining grace and yet wanted the Spirit of God for hee had a number of other small sinnes This deceiveth a number for because they refraine from swearing lying whoredome drunkenesse and from a number of grosse sinnes therefore they thinke they have the Holy Ghost in them But here we see that we may refraine from many sinnes and yet want the Spirit of God Now because restraining grace is a good thing and is that David prayeth for Psal. 19. Lord keepe me from presumptuous sinnes that is Lord restraine mee or Lord hold me back where is then the defect I answer the defect is in two things First They did labour to restraine their sinne and did not kill it Secondly They did restraine from some sinnes and did not refraine from all sinnes First they did restraine their sinnes and did not kill and mortifie them As a man that comes into his garden and sees a Moule hath cast up and hath made a foule racket and stir if hee treades it onely downe with his feete and doth not kill the Moule within a little while after it will bee as bad as it was at first so when men restraine sinne and doe not labor to kill it upon every occasion it will be ready to break our againe Augustine shewes this by an example if a wolfe commeth into a
will be operations and motions of the Spirit it will not be idle A ship on the Sea lies still when there is no body in it but put marriners therein then they will weigh up their anchors hoist up their sailes and away they goe so men lye idle in the wayes of God but if the Spirit of God be in them it will stirre and moove them to performe good duties to prayer to repent of their sinnes to duties of love and such like therefore when wee be idle and doe not feele this stirring and moving unto good things the holy Ghost is not in us because hee would be sure to stirre and moove us as Ezek. 1. 21. it is said of the wheeles that when the beasts went the wheeles went with them and when they stood they stood and when they were lifted up from the earth the wheeles were lifted up besides them for the spirit of the beasts were in the wheeles they had all one spirit so if the Spirit of God be in a man if Christ moves he will move and when Christ makes a stand he will stand and when Christ lifts up himselfe hee will lite up himselfe Hence we may be taught his sure marke that when a man feeles nothing is not stirred up to the duties of repentance prayer holinesse and love feeles no operation nor working of the Spirit in him let not that man wilfully put out his owne eyes for then of a truth he may see and there is no work of grace yet wrought the holy Ghost is not in him And thus much of the generall Now for the particular there be divers degrees for all have not one measure of the Spirit but some more some lesse therefore every one is to consider of his estate whether he be a beginner in religion or a strong Christian or whether he be weakned by sinne and temptations the weaker Christian hath weaker motions actions and operations the stronger hath stronger motions actions and operations of the Spirit we see in the life of nature that God gives divers degrees of life to his creatures there is not that degree of life in a little childe that is in a man who is come to his full growth therefore the actions and operations of a man are stronger than a childes Againe there is no man so strong but he may be weakened by sicknesse and distemperature so it is in the life of grace there be divers degrees of the Spirit in a weake Christian the actions and operations of the Spirit be weake in a strong Christian they be stronger and yet a strong Christian may be weakned by sinne therefore if a Christian would give a right judgement of himselfe whether he have the Spirit or no he must consider in what ranke hee is and in what estate whether a beginner in religion or a strong Christian or whether he be weakened by some sinnes If hee be a beginner in religion then he may looke to two things 1. Whether there be a right worke of the Spirit 2. Whether there be a right use of the worke First he must looke for a right worke of the Spirit and that we may consider in foure things First whether they have beene truly humbled for their sinnes and cast downe in the sense and feeling of them seeing that they were in an estate of damnation and under Gods curse till they be brought home to Christ as Act. 9. 6. we see Paul was first humbled and cast downe before God did raise him and give him comfort and so Act. 2. 37. the converts were first pricked in their hearts and cried out Men and brethren what shall we doe to bee saved before they were raised up by the ministery of the Apostles I have shewed you heretofore when a man appoints a tree to build with he first takes an Axe and cuts it downe by the root and layes it flat on the ground then he cuts off the boughes and branches and leaves it naked before he takes it into his building even so the Lord doth when he doth purpose to take us into his building he first comes with the axe of his Law cuts us downe and layes us on the ground then he cuts off the boughes and branches and leaves us naked without any hope of our owne merits or deserts before hee pluckes us into this same heavenly building And this is first worke of the Spirit Secondly the worke of the Spirit is an earnest desire to be reconciled to God to bee at one with him The hungry man doth not more desire his meat nor the thirsty man his drinke than he longs and desires in this estate to be in the covenant of grace as Act. 9. 22. Paul eat no meat for three dayes together but prayed and cried unto the throne of grace and could not be quiet till hee was certified by Ananias that his sinnes were pardoned A poore prisoner when he is condemned to die all he doth is for a pardon say what you will and doe what you will hee regards nothing else so it is with a Christian when he sees he is condemned by the Law of God and guiltie of eternall death say and doe what ye will all his mind is for a pardon which till he hath obtained nothing will quiet him nothing will content him till hee hath his discharge from God Thirdly It stirres up a man truly to lay hold on the sweet promises that God hath made to him in Christ So as he labours to be found in him and to renounce himselfe saying Lord I am a sinner but Christ hath satisfied thee for my sinnes I am uncleane but Christ hath washed me in his bloud I come short of that which thou requirest but Christ hath satisfied the Law for me so Act. 15. 11. Peter was bold to stand up and say We beleeve through the grace of the Lord Iesus Christ to be saved even as they doe so also Luke 1. 69. Zachariah blesseth and praiseth God because he hath raised up a horne of salvation unto us and Matth. 8. there was Leper that came to Christ and said unto him Lord I am an uncleane person but if thou wilt thou canst make me cleane in like manner the Spirit of God drives a man to Christ and makes him to say Lord though I am a Leper though I am an uncleane person and polluted yet if thou wilt thou canst make me cleane and therefore Lord wash me in thy most precious bloud that I may be found unblameable before thee Fourthly It workes a setled course to walke with God so farre forth as frailtie will permit so Psal 119. 106. David saith I have sworne and I will performe it to keepe thy righteous judgements and Act. 9. 6. Paul newly called saith What wilt thou that I doe before Saint Paul was stubborne and would not bend nor buckle to the will of God but now he is readie to yeeld to
any thing so saith he Rom. 6. 22. But being freed from sinne wee are made servants to God this is another worke of the Spirit that a man is desirous to please God alwayes for Iustification and Sanctification still goe together there is no man can finde the pardon of his sinnes but in some measure hee shall hae strength against them these be the foure workes of the Spirit in a new beginner therefore consider with thy selfe hast thou beene ever humbled for thy sinnes not for some one as Iudas was but for all sinnes hast thou drawne in all thy sinnes as farre as thy judgement can informe thee then hast thou desired to be reconciled to God and to be at one with him to be brought into the covenant of grace hast thou desired I say it as an hungry man doth his meat or a thirstie man his drink dost thou desire it above life and liberty and whatsoever is deare in thy sight Againe hast thou laid hold on the promises that God hath made in Christ dost thou labour to be found in Christ Lastly hast thou a setled purpose to walke with God as farre as frailtie will permit if thou feele these things in thee bee of good comfort here is the worke of the Spirit but if thou feele not these things in thee there is as yet no worke of the Spirit for these things bee in a Christian though hee bee but a day old in Religion The second thing that we are to consider is whether there be a right order of the worke for the Spirit workes in order God is the God of order and therefore the spirit workes in order as Ezek. 37. in the raising of the dead bones First there was a voyce amongst them and did forewarne them that they were but dead and drie bones Secondly there was a noyse and clattering of bones a trembling and a running together of them Thirdly there were sinewes grew on the bones and flesh on the sinewes Fourthly life came into them and then they stand up so it is in the conversion of a sinner First there is a voyce to forewarne them that they are but dead and drie bones that there is no life of grace in them not being able to stir a foote in the wayes of God Secondly there is a noyse and running together of the bones a desire of reconciliation and to bee brought within the estate of grace Thirdly flesh on the bones that is to lay hold on the promises of God And lastly life comes into the bones they stand up then a man is inabled in some measure to walke with God And therefore consider with thy selfe Hast thou motions and desires and hast not beene humbled first in sense and feeling of thy sinne here indeede is a worke but it is not the right order of the worke for first they must be humble Now as the Spirit growes stronger so there are stronger motions and actions wrought in a Christian for as it is in the naturall life so it is in the life of grace wee see the weaker a man is the weaker bee his actions and the stronger he is the stronger bee his actions As when a man is sicke he may bee so weake that hee is not able to goe by a staffe but as he growes well so his strength growes againe and his actions are stronger so it is with a Christian although he bee weake and not able to creepe at first yet as he growes stronger so his Actions will be stronger and stronger Now the worke of the Spirit is in two things in a strong Christian 1. In his Mortification 2. In his quickning First Mortification and that is in three things as first A man that is strong in the spirit will make strong resistance against sinne and will not be easily foyled and put off for every little matter Wee see a weake tree the winde will bend and bow it as if it would fall downe and make the tops touch the ground and yet the tree may be rooted but if it bee a strong tree the winde cannot bend or bow it so if a Man be a weake Christian he is carried this way and that way with every winde as it were but if he be strong he will make strong resistance against sinne therefore it is said of Ioseph Gen. 39. 15. That hee consented not to his Mistris though she lay at him from day to day and 1 Pet. 5. 9. it is said Resist the Divell being strong in the Faith So then a strong Christian will make strong resistance against sinne therefore when as it is so with a man that there is a temptation offered and hee makes no resistance hath no strength against sinne but falls into it I will not say this man is no Christian but I will say he is but a weake Christian The second is That no Man that is strong in spirit although hee sinne through temptation doth fall into it so easily as others or with that delight but there is a reluctation and a striving against it as Peter Marke 14. 68. when he denied his Master he crept into the Porch hee would not willingly have done it If a Man strike a blow at one though hee cannot keepe of the blow yet he may breake it so that it shall not be so great so the Spirit of God doth though it keepe not a Man from sinne yet it may breake the force of it that a Christian shall not so easily commit it but that there will be a resistance and a reluctation against it they will not so easily commit it as others doe Thirdly although they fall into sinne yet they will not lie long in their sinne but will returne to God upon every little touch So David 2 Sam. ult when he had numbred the people his heart smote him and 2 King 7. the two Lepers their hearts smote them and they said we have not done well in concealing good newes so it is with a strong Christian every little touch will make him returne to God renew his faith repentance and hope of Heaven he is never at quiet till he bee brought home to God These are the workes of Mortification The second is workes of quickning in a strong Christian and they are foure First Hee that is strong in the Spirit the Spirit will enable him to performe spirituall Service put him on prayer and other Christian duties hee shall doe such things as hee never thought he should have done as Phil. 4. 13. saith the Apostle I am able to doe all things through the helpe of Christ which strengthens me Secondly A strong Christian hath a strong Certificate that his sinnes are pardoned For the weaker a Christian is the weaker is his certificate and the stronger he is the stronger it is as a Childe in the cradle the weaker it is the weaker is the crie and the stronger it is the more strength hath
know he hath the Spirit The first worke is That hee would not grieve God for a world hee hates sinne he cannot abide it hee would not sweare nor lie nor prophane the Sabboth nor commit any sinne willingly in this case he may assure himselfe he hath the Spirit of God in him Secondly that although hee falls into some sinne yet hee holds his care and love to all other holy duties as David did in that foule sinne of adultery when he had fallen into it yet hee came to the Temple did hold himselfe to performe holy duties still Thirdly to hold our love to God and to Gods people when he loves a Christian as a Christian saith S. Iohn hereby we know that we are translated from death to life because wee love the brethren First the Vse of this is that seeing in the falls of the Godly there is alwayes a roote left therefore wee should labour to nourish and to hold this roote that is to nourish these good desires the love of goodnesse and the hatred of sinne If a man hath a good plant in his Garden if bad fellowes come and cut downe the boughes and branches what will he doe he will goe and digge about the roote dung it and labor to preserve and nourish it so when there is a plant of goodnesse in a Christian if the Divell come and cut downe the boughes and branches neverthelesse we must labour to nourish the roote by the Use of good meanes Secondly seeing there is a roote left in all the falls of the godly therefore wee must bee thankefull to God when wee have a desire to please him in all our courses Thirdly seeing there is a roote of grace left in all the falls of the godly Therefore if we cannot finde these workings of the Spirit nor the desires in us but perceive our selves to be dead hearted it is a shrewd signe that there is no roote of grace yet I say not but that God may in time and in the use of meanes worke grace in such a heart but for the present I can give such a disposition no incouragement of that estate till God worke more in them SERMON LVII IOHN 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name hee shall teach you all things and bring all things to your remembrance whatsoever I have said unto you HAving spoken of the meanes whereby a man may know by infallible arguments that the holy Ghost is in him in the next place we are to speake what good and benefit wee have by the Holy Ghost for when we know the great good that comes by the Holy Ghost it will make us to prise it when wee have it and to seeke for it when we want it Therefore it shall not be amisse to see what this great good and benefit is that we have by the holy Ghost The Prophet David Psal 51. 11. prayes Lord take not thy Holy Spirit from me though thou take away my peace my Children my crowne and kingdome and other blessings yet Lord take not thy Spirit from me David knew the Spirit of God was a greater blessing than Peace Children Crowne Kingdome than all other blessings and benefits whatsoever It is true indeede that the benefits of the Holy Ghost are unspeakeable that no man can see them in the full latitude and extention because God is infinite yet wee may see some of them A man who comes to the Sea stands and lookes on it hee joyes to see it though hee cannot see the length nor the breadth of it so although a man cannot comprife the number of them yet it is a comfort to see some of them Now there are sixe speciall benefits that we have by the Holy Ghost The first worke is to shew us our wretched and miserable estate that wee stand in till we be brought home to Christ for no sooner are wee beginning to enter into an estate of grace but presently there is kept a marvellous stirre which troubles and disquiets us as long as the strong man holds possession Luk. 1. 21. Because the Spirit of God once come into us shewes us our sinnes and the wrath of God against them and that Hell is ready for us and then our thoughts cannot chuse but bee exceedingly troubled and we are so amazed as wee know not how to turne us Thus we see Paul was Act. 9. three dayes together he eate no meate but prayed in heavinesse and sorrow as Ezechiel 37. before life came into the dead bones there was a noyse a ratling shaking and trembling amongst them so before the Lord puts spirituall life into us there is as it were a noyse and a trembling and a shaking for sinne This is the worst wee shall feele from the Holy Ghost which is harsh to the flesh but comfortable to the Spirit because it is as an holy vomit that the Lord gives us to purge out our sins and corruptions which though bitter in taste at first is comfortable and giving ease at the latter end So Matth. 5. Christ saith Blessed are ye that mourne for ye shall be comforted and Psal 126. They which sow in teares shall reape in joy So that there is no teares more blessed and happy than those that are shed out for sinne Therefore in the harshest worke of the Spirit there is comfort as Matth. 1. Ioseph was sore perplexed about Mary and he thought to put her away secretly till the Angell came to him and said Feare not Ioseph to take Mary to be thy Wife for that which is conceived in her is of the Holy Ghost So when a christian is perplexed and troubled with his sinnes let him not be afraid for it is from the Holy Ghost So Gen. 25. 21. when Rebecca had conceived the Children dashed in her wombe that is they strove together Why am I thus saith shee and thereupon asked the Lord who said unto her Two Nations are in thy Wombe of whom the one shall be mightier than the other and the elder shall serve the yonger So when a Christian shall feele a striving in him let him be of good comfort there are two within him the spirit and the flesh the elder shall serve the younger the flesh shall bee but a slave to the spirit So then in the harshest worke of the spirit there is comfort and if there bee comfort in the troublesomest worke what comfort is there in the rest of the benefits The second benefit is Illumination to teach us the whole will of God as shall bee needfull for our salvation and so Christ saith in this place But the comforter which is the holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance which I have told you and Iohn 6. 45. saith he they shall all be taught of God so also 1 Ioh. 2.
calling that a man can take in hand that he is able to perform till he be fitted for it by the holy Ghost There is a common complaint amongst men in regard of their servants and many disorders the reason of it is because men want the holy Ghost for if men had the holy spirit he would make a supply of our wants and amend all disorders The generall Vse that wee are to make of this doctrine is that men pray for this blessing of the holy Ghost when Elias was taken into Heaven from Elisha saith Elias to him What shall I doe for thee unto whom Elisha said I pray thee that thy Spirit may be doubled upon me And so Christ going to Heaven saith what shall I doe for thee our request must be that his Spirit may bee doubled upon us to comfort us in any distresse but specially in the great distresse of conscience at the time of death and that it may inable us to performe the speciall calling that wee bee now set to performe and live by SERMON LVIII 1 THESS 5. 19 20. Quench not the Spirit Despise not Prophesying HAving spoken of the benefits that wee have by the Holy Ghost in the next place wee are to consider whether we may lose the Holy Ghost or the grace that is once given us of God worldly blessings a man may lose he may lose riches favour of friends his lands and life his skinne and teeth he may lose his riches as Salomon saith that riches have wings like an Eagle hee may lose favour of friends as Iob 5. 15. Christ saith to the rich man Luke 12. This night will I come and take away thy soule and so of all other worldly blessings but if a man have once the Holy Ghost given him hee shall never lose the same therefore to have his comforts is a greater blessing than all worldly blessings whatsoever as Ioh. 14. Christ saith I will pray the Father and he will give you another Comforter another manner of Comforter than I am For I must leave the world and goe home to my Father I cannot tarry with you but this Comforter shall tarry and abide with you to end and shall not leave you till you are brought home to God therefore above all blessings let us desire this blessing and pray to God for it Now for the better clearing of this wee will lay downe these three conclusions The first conclusion is that nature is ready to quench and to expell the Spirit as much as may be I meane corrupt nature as it is tainted and corrupted with sinne and hereof we have two grounds The first is in that two contrary things comming together doe labour to destroy each other as fire and water the one being hot and the other cold doe make opposition so the Spirit and our nature are two contraries flat opposites one to another as the Apostle saith Gal. 5. The flesh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so as yee cannot doe what yee would so because they bee flat opposites one against another therefore they labour to destroy and seeke the overthrow one of another as much as may be so Rom. 7. we may see how the Spirit and the flesh bustle one with another for saith hee I delight in the law of God concerning the inner man But I see another law in my members rebelling against the law of my minde and leading mee captive unto the law of sinne which is in my members here is the flesh labouring to subdue and weaken the Spirit The second ground is that nature seekes to returne and to recover nature as much as may be as it is the nature of a stone to lye below in a low place therefore if ye take a stone and lay it on a shelfe it will abide as long as the shelfe holds it but take away the shelfe and the stone fals downe againe because it is the nature of it to lye below in like manner also it is the nature of many fowles to live in the water therefore as sonne as they be hatched almost they will runne into the water even so though Grace restraine nature for a little time yet it doth labour to returne againe as much as may be therefore Psal 88. 11. David prayes knit my heart unto thy Law so prone and apt was hee though a man after Gods owne heart to bee carried away from God to corruption and to slippe from him that hee prayes to God to uphold him and Paul exhorts Christians in this place that they doe not quench the Spirit the Spirit may be quenched but take heed that you doe not quench it Now because the Spirit is compared to fire therefore looke how many wayes a man may quench fire so many wayes a man may quench the Spirit First by with drawing the matter that should nourish the fire when men doe not bring fewell to nourish the fire the fire will quench and goe out therefore the Priests in the Law were commanded to bring fresh wood every morning and evening Levit. 5. 12. so the Spirit of God will quench in us if we withdraw that which should nourish it if wee doe not heare the Word preached pray and read the Scripture and conferre of good things for the Apostle joynes these two together quench not the Spirit despise not prophesying meaning when men despise prophesying they take the course to quench the Spirit and to decay it Secondly by powring on of cold water this will quench and put out the fire so the contrary motions of the Spirit will quench the Spirit for every sinne wee commit is as a bucket of water flung on the Spirit to quench and to put it out Iudg. 16. wee see that Sampson through loosenesse and wantonnesse keeping company with Delilah the Spirit of God was decaied in him and his strength for hee shooke himselfe and thought to have done as he did at other times but could not thus Sampson did quench the Spirit of God in him by his bad life so our sinnes being contrary motions to the Spirit doe quench the Spirit Thirdly by smothering out the fire for although a man doth not withdraw the matter that should nourish the fire or powre cold water on to quench it yet a man may quench fire by heaping on of earth and mold yea even the bare weight and burthen of greene wood will smother out the fire after the same manner though a man doth not withdraw himselfe from the use of good meanes nor doth commit grosse sinnes yet overmuch care for the World and the things of this life will quench the Spirit of God when a man spends all his time about his worldly businesse and hath no time to serve God this is a great meanes to quench the spirit Christ tels us Matth. 13. 22. that the thornes choake the good
hee cannot lose the ground or roote of the Spirit In the 6. of Esay the Prophet tels us that though the trees seeme to be dead in the winter and have no leaves not fruit on them yet they have in them Mackselat as it is in the Hebrew or Substantia as in the latine that is that there is a certaine moisture or sappe that lies in the roote and preserveth it that it dieth not so it is in all the falls of Gods people there is a certaine sappe or moysture of grace that lieth hid in the heart that preserveth them therefore although a man may lose the operations and feeling of the Spirit yet it is but for a little time for the grace that lieth hid in the heart preserveth them The Vse is that it is a sweete comfort to a Christian that if once he hath the spirit of grace the worke of regeneration justification and sanctification wrought in him he shall never lose this A man may lose all worldly friends and comforts his skinne and teeth yea life it selfe but if a man have the spirit hee shall not lose that As Act. 20. Saint Paul saith when Eutichus fell out at the window Trouble not your selves for there is life in him so wee may say in all the falls of Gods people trouble not your selves for there is life there is the spirit of God in them The second is seeing a man may lose the comfort of the spirit and the feeling thereof insomuch that one may have as little comfort as a man that is adjudged to Hell therefore he must take heed that hee doe not grieve the spirit but labour to nourish it by the use of good meanes as Exod. 33. when the Lord was departed from the Children of Israel but a little while no man would put on his best rayment but wept and mourned so a Christian if the Lord takes away the comfortable feeling of his spirit and is departed from him but a day or an hower hee cannot be merry till he feeles it againe and therefore it is good to husband the graces of the spirit that want of them doe not cause him to depart from them Thirdly seeing there are some graces that are proper to the elect and reprobate which a man may have and perish therefore every man should labour to bring himselfe into such estate of grace as hee shall never lose nor the devill and hell shall take away from him it is a pitifull thing that men doe not say to themselves indeed I have the grace of Illumination I have knowledge and restraining grace I have the graces that are proper to good and bad to the reprobate and Elect but what is this to the comfort of a Christian I may perish for all this therefore why doe I not labour for those graces that are proper to the Elect onely which if hee have hee hath assurance never to lose them againe he may lose his goods friends skinne and life but hee cannot lose the Spirit if a castle have three wals about it and the men that are within the first wall be surprised put to the sword and massacred they will labour to get within the second wall that so they may bee preserved so if a man bee come within the first wall that hee hath common graces where the devill may surprise him to escape his danger hee will labour to get within the second wall to get the graces that are peculiar to Gods people and then he shall be safe The last point is how wee may retaine and keepe the Spirit we read Luk. 6. 40. when Christ had raised up the Maide to life he commanded to give her meate thereby to teach us that when the life of nature or the life of grace bee begun there must bee meanes used to nourish it hence wee inferre it must bee every mans care that if he have the Spirit hee must labour to nourish it Now there bee five meanes whereby a man may nourish the Spirit First by a diligent use of the good meanes as preaching the Sacraments prayer reading the Scriptures and conferring of good things this is a speciall meanes to nourish the Spirit It is a principle in nature that bodies are nourished by the same things they were begun so looke by what meanes the Spirit comes into a man by the same things it must be nourished Now wee have heard that the Spirit of God comes into a man by the preaching of the Word prayer repenting of our sinnes so by the same meanes it is continued therefore let men attend to the use of good meanes to heare the Word preached receive the Sacraments pray read the Scriptures and conferre of good things which duties are speciall meanes to retaine the Spirit but if men will not heare the Word preached pray read the Scripture nor meditate of good things but spend time idlely no marvell though the Spirit decay in them for as a man may kill a tree although he want a Saw or an axe to chop downe the top by picking away the moulds from the roote so though a man lay no violent hands on the Spirit yet if hee picke away the moulds take away the use of good meanes the Spirit will decay in him therefore if men would retaine the Spirit let them hold them to the use of good meanes The second meanes to retaine and keepe the Spirit is to take heed wee doe not grieve the Spirit as Ephes 4. 30. Grieve not the Spirit by the which ye are sealed unto the day of redemption it is the Spirit that seales our redemption unto us all the hope we have in God of heaven and of glory it is from the Spirit therefore let us take heede wee doe not grieve the Spirit there are some things in nature that are ready to put forth themselves to man but let them never so little offend them and they are ready to pull in themselves as the eye of a man a snaile and shell-fish the eye of a man is ready to put forth to us but if you offend it never so little it is ready to close and shut up his light the Spirit of God is of this nature it is ready to put forth it selfe to a man but offend it never so little and it will close against him therefore we must take heed wee doe not grieve the Spirit And for your information I will shew you two wayes how a man may grieve the Spirit First when a man sinnes against his Illumination and inlightning when he lyes sweares commits uncleannesse steales against conscience and knowledge and against the first grace of God other sinnes grieve the Spirit but these in a speciall manner they doe as it were wound the Spirit and let out the life and bloud of it so God complaines Ezek. 8. 6. Sonne of man scest thou not what they doe even the great abominations that the house
of the world they are faine to creepe into Caves Dennes Vautes and secret places neither is it any marvell though writers have so little spoken of them and write of them as they have For as so Esay 26. 20. the Lord saith Come my people enter thereinto thy Chambers and shut thy Doores after thee hide thy selfe for a little season untill my indignation passe over So the Church of God is hidden sometimes from the rage of the world as that it cannot be descerned The Uses are That seeing the Church of God is sometimes hidden and sometimes scattered Therefore as soone as God giveth opportunitie wee should gather together againe into one assembly and setled Church We see in a storme if a Navie suffer some Shipwracke or be scattered as soone as the storme is over they will gather together againe so when a storme comes that is when persecution and trouble comes and so scatters the Church as soone as it is over that God giveth opportunity hee should gather together againe Secondly seeing the Church of God is sometimes a scattered Church and sometimes hidden therefore although wee be scattered in our bodies yet we should be one in faith the unitie of the Spirit and the acknowledging of the Sonne of God Sometimes the Church of God is visible and constituted in the way and order of Christ as were these Churches we read of in this place and divers others that be spoken of in the Scripture This is a rich blessing when the people of God may meete and live in societie together one with another to call upon God to heare the Word and to receive the Sacraments for the nourishing of faith and other graces of God in them whereas the Lord keepes open Schoole with us where wee may learne his will and wayes and where we may go to the Fountaines of grace to refresh our selves Therefore it must bee our wisedome to hold communion with the Church of God that we doe not separate from it for every light matter for toyes and trifles David saith Psal 26. 8. O Lord I have loved thy habitation and thine house the place where thine honour dwelleth so also Psal 27. 4. One thing have I desired of the Lord that will I seeke after even that I may dwell in the House of God all the dayes of my life to behold the beauty of the Lord and to visit his Holy Temple Now what is the reason that it is so great a blessing David could not be resolved hereof in a number of perturbations till hee went into the house of God as Psal 73. 16 17. he saith I thought to have found it out and it was too painefull for me untill I went into the Sanctuarie of God then un-understood I their end For betweene a scattered Church and a gathered Church this is the difference that the one being scattered stands by their owne strength and the other gathered stands by the mutuall help one of another as Acts 27. when Paul was in the Ship in danger and a number of others with him there were some that let downe the Boat out of the Ship and would have stollen away but Paul tells them Except ye abide in the ship ye are all like to perish so let us know that if wee doe not hold communion with the Church we cannot be saved Here wee are to observe two things First that this visible Church is a mixed company wherein is good and bad and therefore it is compared to a field wherein is wheate and tares and to a floore wherein is chaffe and corne and to a flocke wherein is sheepe and goates and because of this mixture wee are not to account the Church of God to bee no Church for a number of wicked men under the hope of ease and other priviledges doe joyne with the Church in outward duties but never partake of the life of grace and are not true members no more than a woodden legge is a true member of the body of a man for though it may bee a stay to the body yet it doth not partake of the life that is in the head therefore when the body is in safety the woodden legge may be in the fire so it shall be with all the wicked men that joyne in outward duties with the Church and doe not partake of the life of grace with them they shall bee cast into hell-fire when the true members shall goe into heaven therefore we must labour to bee true members of the Church and to feele a derivation of the life of grace from Christ or else when the true members be saved we goe to perdition Secondly a visible Church may bee in a more pure estate at some times than it is at other times even as a man that hath health and yet may catch a cold and diseases may breed upon him and may bee brought low so a constituted Church may lose the former beauty and good beginnings corruption of doctrine may creepe in and yet the Church bee a true Church still as were these seven Churches of Asia wherein were many corruptions crept for the which they were reprooved yea and the Church of Rome once was a pure Church but now it is a denne of devils Chrysostome saith such a Church may bee compared to spend-thrifts that when they have spent their money and treasure have nothing to brag of but their purses and chests so the Church of Rome having lost all her purity hath nothing to brag of but the name of a Church it hath lost the nature of the Church and retaines only the name Now here may a question be moved when a man should make separation from the Church First I answer though there be corruption in manners yet we are not to separate from it this is plaine by Scripture wee see the Children of Israel when they were in the wildernesse murmured against God and against Moses and committed many grosse sins yet Moses did not separate from them so in Christs time there were many corruptions amongst the Iewes and yet Christ did not separate from them so 1 Sam. 1. Wee see that Elkanah and his wife went up to the yeerely sacrifices when the Priests were wicked men for they lay with the women that did assemble at the doore of the Tabernacle and yet they joyned with them in the holy things of God Secondly wee are not to separate from the Church for some defects and wants for as a man may bee a true Christian a member of Christ and yet have many wants and defects so a Church may bee a true Church and yet have many wants and defects Thirdly we may not separate though there may bee some corruption in Doctrine in the worship and service of God we see that there was corruption of doctrine in Christs time for the Scribes and Pharisees had taught false doctrine Matth. 5. and yet Christ did not separate from them or his
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
sanctified graces In other cities there be markets for the body but in this citie the Lord keepes open market with spirituall graces to furnish our soules and therefore thirdly herein this citie excels all other cities in the world Fourthly in many other cities there be many other liberties and immunities all these immunities are but to free them from toyle and tribute but the Church of God doth not thus free men for Christ himselfe payed tribute Matth. 17. 27. and Paul exhorts us Rom. 13. 7. Give unto all men therefore their dues tribute to whom yee owe tribute custome to whom custome The Church of God doth not free men from taxes and tributes due to earthly powers and Potentates but from the bondage of sinne from the accusations of an evill conscience from the Devill and from Hell Thus Iohn 8. 36. saith Christ If the Sonne make you free yee shall bee free indeed And Gal. 4. 26. saith the Apostle But Ierusalem which is above is free which is the mother of us all A man may bee a citizen of a great citie and yet lye in bondage to sinne and the Devill bee a slave to his lusts and be troubled with the accusation of an evill conscience But if a man bee a citizen of this citie hee shall bee free from sinne the Devill Hell the accusation of a bad conscience and from his wild lusts therefore in the fourth place this citie excels all other cities in the world The uses are First seeing the citie of God excels all the cities of the world therefore wee should account it a marvellous blessing that it pleaseth God to make us citizens of this citie as Ruth 2. 12. Boaz said unto Ruth the Lord recompence thy worke and a full reward bee given unto thee of the God of Israel under whose wings thou art come to trust So happy is the man over whom the Lord doth spread the wings of his love Wee see Psal 84. Davids affection that hee had rather bee a doore keeper in the house of God than to dwell in the Tents of wicked men hee had rather bee a meane man and a true member of the Church than to bee a great wicked man Therefore wee may bee sure that it is a greater blessing to bee a poore man and a member of the Church than to bee a great rich man in the world and no true member of the Church Secondly seeing the citie of God excels all the cities of the world therefore every man must have care to hold communion with it and take heed hee doe not suffer the Devill to draw him away from it because God dwells there by the presence of his Spirit Peter could say to Christ Ioh. 6. 68. Master to whom shall wee goe thou hast the words of eternall life heere is fulnesse of joy here is comfort to bee had and therefore howsoever others start out let us hold to it Thirdly seeing the citie of God excels all other cities therefore it must bee our care to live like such citizens Hath God made thee a citizen of such a citie live then happy man like such a citizen conforme thy selfe to the lawes of it and walke worthy of this heavenly citie The author to the Hebrews maketh the same use of it Hebr. 12. 22. But saith hee yee are come unto the Mount Zion and to the citie of the living God c. And therefore see that yee despise not him that speaketh for if they escaped not which refused him that spake on earth much more shall not wee escape if wee turne away from him that speaketh from heaven You bee of the citie of God and therefore doe not you live like the vild men of the world in your sinnes and corruptions but live like Saints and citizens of such a citie thus much of the first dignitie that the Church is called the citie of God because there is the presence of God in grace The second Dignitie of the Church of God is that it is called the body of Christ now there is a naturall body of Christ which hath parts and ligaments as our bodies have hands and feete c. And there is a mysticall body of Christ which are the company of true beleevers which are made one with Christ by faith through the communion of the Spirit which mysticall body is more deare to Christ than his naturall body for hee gave his naturall body to die for his mysticall body and to redeeme it the Church is this mysticall body as 1 Cor. 12. 27. now yee are the body of Christ and members in particular so Coloss 1. 14. Now I rejoyce in my sufferings and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church So then the Church of God is the bodie of Christ whence ariseth divers consequents First that hee is the onely head of the Church and no other but hee as Ephes 1. 22. saith the Apostle of Christ And hath made all things subject under his feete and hath appointed him over all things to bee the head of the Church so Colos 1. 18. hee is the head of the bodie of the Church for as the head ruleth the bodie so Christ rules his mysticall body Now that Christ is the onely head of the Church it may bee seen in three things First because the grace of God is most eminent in him for as life is most eminent in the head so the graces of God are most eminent in him hee excells all men and Angels therfore the Apostle saith Colos 1. 19. that it pleased the Father that in him all fulnesse should dwell Secondly because of the neere conjunction that is between the head and the members the naturall head may bee parted with a blow from the body but the Devill and all the damned cannot part Christ and his mysticall body Thirdly in regard of ministration for as the head doth communicate life and motion unto the body so Christ doth the life of grace and the Spirit So it is a Royaltie onely belonging to the head not to Archangell nor Angell therefore away with the Pope The second consequent is that seeing Christ is head of the Church therefore as the head communicates life and motion into the body so from Christ flowes spirituall life and grace into the Church there is never a true member but Christ communicates life and grace unto him therefore every true Christian must feele a derivation of grace and spirituall life in him every one that would have true comfort must feele this and to say as Saint Paul doth Galath 2. 20. Thus I live yet not I now but Christ liveth in mee and in that I now live in the flâ—sh I live by the faith of the Sonne of God who hath loved mee and given himselfe for mee Wee see if a man hath any member that hangs dead and numb'd
let you goe but by strong hand the new translation hath it And the king of Egypt will not let you goe no not by a strong hand now how may a man know which is the better I answer hee may know it although he have no other helpe than his owne let him looke into Exod. 6. 1. there the Lord saith to Moses now shalt thou see what I will doe to Pharoah for by a strong hand shall be let them goe so herein the ordinary Bibles are the better from these wee inferre a wise Christian may helpe himselfe by the helpe of his minister in any doubt about the difference of texts of Scripture and to shut up all in a word it is plaine and manifest by these premises that the true Church throughout all ages hath preserved the letter and text of the Scripture from all annoiances taint of corruption or the least soile that may bee The use hereof is First seeing it hath beene the care of the Church in all times to preserve the letter of Scriptures therefore it must be every mans care to read it be acquainted with it and to meditate therein so to profit by it as Ioh. 5. 39. Christ counsels us Search the Scriptures for in them yee thinke to have eternall life they are they which testifie of me so 2 Tim. 3. 15. Timothie was commended for that he had knowne the Scriptures of a Childe which were able to make him wise unto salvation in like manner wee must know the Scriptures and be acquainted with them to make us truely wise Augustine saith well to this purpose that the two testaments are the two breasts of the Church that every Christian man must sucke to draw spirituall nourishment from that he may live eternally by it and another learned man saith that the holy Scripture is an Epistle sent from the Creator to the creature if an earthly king should send us a letter what would we let it lye by us would we not bestow some time to read meditate of it and bee acquainted with it to know what were the kings will with us so saith he the holy Scripture is the letter and Epistle of Almighty God let us labour to bee acquainted with it bestow some time to read it and meditate therein another learned man saith Now the Paradise of God is in this world the bookes of the Scriptures are the trees of Life whereof no man is forbidden to eate therefore it must be our care to heare the Scriptures read and to reade them our selves meditate in them and tell the good things that wee learne from thence one to another Secondly seeing it hath beene the care of the Church to preserve the Scripture it must bee our care not onely to reade and to meditate in it but also to beleeve it and to put it in practice as Psal 124. David did where hee saith by the words of thy lips I kept mee from the pathes of the cruell man and againe Psal 119. 11. I have hid thy promise in my heart that I might not sinne against thee See wee must learne by the Scriptures to put it in practice to sanctifie us in our wayes to keep us from sinning against God and to direct us in all the things wee take in hand this fruit and benefit wee must draw out from it saith Christ to the Iewes I will not accuse you but there is one will accuse you even Moses in whom yee trust How shall Moses accuse them not in his person but by his Bookes and Doctrine for that they did not beleeve nor practise but neglect the things that were commended to them therein so Moses shall accuse them and draw such a fearefull bill against them as they shall not bee able to answer so wee that bee your Pastours and teachers wee doe not accuse you but Moses Paul and Peter doth accuse you and will write such a fearefull bill of indictment against you as you shall not bee able to answere Therefore labour yee to repent of your sinnes to make conscience of your wayes to put in practice the good things that have beene taught you that so there bee not framed a fearfull bill of indictment against you which yee shall not bee able to answer especially remember it at this time to make use of it seeing yee see by evident tokens that God is displeased with us doe not thinke that time will weare it out but search into your hearts and into your lives to see what is amisse repent of your sinnes and turne to God that he may turne away this fearefull judgment that is come upon this land Oh my good brethren let us not passe away these things and make no accompt of them but let us labour to put them in practise seeing wee know them lest there bee such a fearefull bill of indictment framed against us as wee shall not be able to answer SERMON LXV 1 TIMOTHY 3. 15. That thou mayest know how thou oughtest to behave thy selfe in the House of God which is the Church of the Living God the Pillar and ground of the Truth WEE heard the last day that the Church hath three wayes preserved the tables of truth First in preserving the Letter of the Scripture which I then dispatched Secondly in preserving the Canon of the Scripture I meane the true number of Canonicall Books Thirdly in preserving the Authoritie of the Scriptures Wee come now to the next Point which is that the Church hath preserved the true Canon of the Scripture that is the true number of the Canonicall Bookes without adding or diminishing Canonicall Scripture is that which is given us of God is bee a rule of faith and good life by the which yee may bee sure wee may please God The word Canon is a Greeke word signifying a Rule so the Scripture is a rule to square out our actions by Those which worke in curious buildings doe not work by aime and ghesse but by rule so in the spirituall building of a mans soule and conscience in making a spirituall house for God wee must not goe by aime and ghesse but by rule Wee must hold us to our rule so saith S. Paul Gal. 6. 16. As many as walke according to this rule peace shall bee upon them and mercy and upon the Israel of God And Exod. 25. 40. saith the Lord to Moses Looke therefore that thou make all after the pattern that was shewed thee in the mount There the Lord had given Moses a paterne Such a charge as this comes to every Christian concerning all his actions see that thou doest it according to the paterne which the Lord hath lest thee in the Scriptures to bee a rule of faith and good life and to build up thy soule and conscience in the assurance of thy salvation and hope of an heavenly life Therefore it hath beene the care of the Church to preserve the true number of the Canonicall Bookes intire Paul tells
evill that wee may be dismayed and behold it together So none but God can tell future things that are meerely contingent A man may foretell future things that depend on naturall causes but to foretell things that are meerely contingent none can doe but God But the Scriptures have foretold divers things which have come to passe in the times appointed and were meerely contingent therefore the scripture is from God As Gen. 49. 10. there Iaakob foretold of Christs comming in the flesh saith he The Scepter shall not depart from Iudah nor a Lawgiver from betweene his feete till Shiloh come this was very unlike that ever it should bee and yet the governement continued in the Tribe of Iuda till Herod came who killed the Sanâ—edrin in whose dayes Christ was borne so likewise David prophecied Psal 72. 8. that the Gospell should goe through the World and all Nations should yeeld obedience to it This hath beene performed and so of all the prophecies foretold they should come to passe in the time appointed We see the Iewes killed the Prophets and when they had laid them in the dust yet they reverenced the writings and kept them safe what was the reason of it they say that that which they spake was true and that came to passe therefore though they could not abide the Prophets but killed them yet they regarded their writings and reverenced them Fifthly by the sincerity of the Writers that therein have not concealed their owne faults If Men must write of themselves they will bee sure to write the best and not the worst But those holy Writers have not spared their owne faults Moses writes of his own faults when he strucke the Rocke and tels us that this was the cause why hee could not enter into the land of promise and David writes the 51. Psalme which is a Psalme of repentance bewailing that horrible sinne which he committed with Bathsheba and hath left it to all succeeding ages nay there be some of them that no man could have ever knowne their faults if themselves had not disclosed them as the Prophet Ezekiel in his third Chapter I went saith he but it was in the bitternesse and indignation of my spirit this shewes it came from God Naturally men labour to cover their owne faults to hide them and speake well of themselves to gaine credit but the Spirit of God takes away all from man and giveth it to God Therefore because these holy writers take away all from themselves and give the honour to God this doth shew it came from God It is a prettie consideration of a Heathen Man Hee brings a Man and a Lion reasoning which was the strongest whether the Lion or the Man the one said the Lion and the other the Man who brings the Lion to a picture where the Man was tearing and rending the Lion so saith he Man is the strongest Nay saith the Lion the reason hereof is because Man made the picture himselfe for said he if the Lion had made the picture then he would have made the Lion tearing the Man for every Man will be favourable to himselfe In like manner to apply this if Man had made the Scripture he would have set up his own glory but because they take away all their own glory and give it God it is an evidence that it is of God Sixthly By the wonderfull consent of those which were the writers of it both in regard of the matter and manner First for the matter that it was writ by so many severall Men and at sundry times and in divers Countries and Kingdomes and upon severall Occasions and yet that they all consented in one thing what doth this shew us but that they were all guided by one God in this wonderfull consent Therefore the Scriptures came from God Secondly in regard of the manner they agree for Amos being but a shepheard and taken from following the sheepe yet writes as Divinely Holily and Excellently as Esay that was of the Kings seede and brought up at the Court for hee writes against the sinnes that were then used at the Court especially against pride as we may see Amos 3. so likewise Iohn and Peter were poore fishermen and unlearned and yet they write as Divinely Heavenly and Excellently as Paul did that was brought up at the feete of Gamaliel Let any man shew mee any other reason why Amos that was but a shepheard did write as Holily and Divinely as Esay that was brought up at the kings Court and why Iohn and Peter which were but poore fishermen should write as Heavenly and excellently as Paul that was brought up at the feet of Gamaliel and I will yeeld to him but I thinke there can bee no other reason than this that the same GOD that did assist the one did assist the other Seventhly by naturall reason for reason teacheth us that God must be worshipped then every Mans heart telleth him that he must not bee worshipped as we will but as he will for the servant must not prescribe the Master but the Master the servant but God hath not prescribed his worship in any place but in the Scriptures therefore this reason stands good That the Scripture is not the word of Man but the Word of God The Uses are First seeing the Scriptures are the word of God therefore there is nothing more certaine and sure in this world than the saith of a Christian all arts and sciences are grounded on truth that is the truth of the creature which wee call created truth but the faith of a Christian is grounded on an uncreated truth for there is no comparison betweene created and uncreated truth therefore there is nothing more certaine and sure in this world than the faith of a Christian as 1 Cor. 2. 4 5. saith the Apostle Paul neither stood my words and preaching in the inticing speeches of mans wisedome but in plaine evidence of the Spirit and of power that your faith should not bee in the wisedome of men but in the power of God so the faith of a Christian is most sure sense and reason may deceive but faith cannot because it is grounded on an uncreated truth therefore in holy reverence as one saith we may say Lord Lord if we be deceived in the hope of glory and in the hope of life everlasting thou hast deceived us if we have but the word of a man we will build rest and relye on it but we have a word and warrant from God and yet we doe not rest and relye on that through corruption of mans heart and his nature although the word of God is an uncreated truth and the other a created Secondly seeing the Scripture is the Word of God therefore it is the highest Iudge where all questions and controversies may bee decided the Prince and his letters are all one in law so God and his Word is all one therefore
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
will prove that they cannot be true Catholikes First because alwayes the true Catholikes have taught that divine worship is to be given to God onely and to no creature else as Christ saith Matth. 4. to the devill thou shalt worship the Lord thy God and him onely shalt thou serve so likewise Revel 22. Iohn fell downe to worship the Angell but the Angell said unto him See that in no wise thou dost it for I am thy fellow servant and Saint Ierome saith that we Christians doe not worship any creature neither Angell nor Archangell but God onely now because they teach that we should worship stockes and stones and the workes of mens hands therefore they are no true Catholikes Secondly because true Catholikes teach that there is but one Mediator between God and man and that is Christ only according to the Apostle For there is but one God and one Mediator betweene God and man the man Christ Iesus so Heb. 13. 15. saith he Let us therefore by him offer the Sacrifice of praise alwayes to God so Origen also we Christians offer up all our prayers to God by the meanes of Christ but the Papists teach that there are a number of Mediators and that we may pray to the Virgin Mary to Peter and Paul therefore they are no true Catholikes Thirdly because the true Catholike Church hath taught for sixteene hundred yeeres together that men should not equivocate should not speake one thing and thinke another but should speake the truth from their hearts as Ephe. 4. 25. saith the Apostle Wherefore cast off lying and speake the Truth every man to his neighbour so Psalm 15. Hee that speaketh he truth in his heart is one of them that shall inhabite Gods holy hill therefore we cannot say one thing and meane another for the oath is according to him that taketh the oath and not according to the minde of him that sweareth but the Papists teach that a man may equivocate sweare one thing and meane another and therefore they are not true Catholikes Now the use of this is seeing in this world is the true Catholike Church and the meanes of Grace let it be our wisedome to lay hold on the good meanes that is set before us before wee remove hence I have shewed you heretofore if a man should send his servant into the Indies with a ship to fill with gold and there might have it but fils it with rubbish stones and gravell when this servant comes home hee may looke for a cold welcome home so the Lord hath sent us into this world as it were into the Indies with a ship with our soules and bodies and into the Church of God there we may have gold to fill our shippes with that is the graces of his Spirit therefore if wee shall fill our shippes with rubbish gravell or dirt that is with sinnes and corruptions we may looke for a cold welcome home for in the Church of God there are the springs and fountaines of grace therefore why doe wee not apply our selves to fill shippes with the purest gold to get faith repentance prayer and all the graces of the Spirit that so we may have comfort at our returne to God SERMON LXVIII 1 IOHN 1. 3. That which we have seene and heard declare we unto you that yee also may have fellowship with us and truely our fellowship is with the Father and with his Sonne Iesus Christ HAving spoken of the Church in the next place wee are to speake of the speciall benefits and blessings that God doth bestow on it for the Church is Gods peculiar and chosen people that hee hath drawne out of this world therefore it pleaseth him to bestow greater blessings and more speciall favours on them than on all other societies and assemblies whatsoever It is true indeed that there be common blessings that hee bestowes upon others as it is said Psal 119. 69. that the earth is full of thy goodnesse O Lord and so Matth. 5. 45. For hee maketh the Sunne to shine on the evill and on the good and sendeth raine on the just and on the unjust these common blessings all the people of the world partake of O but there are a peculiar blessings and favours that belong to none but to Gods servants wherein none of the wicked have their parts and therefore as David saith Psal 31. 19. How great is thy goodnesse O Lord which thou hast laid up for them that feare thee and done to them that trust in thee c. the prophet doth not say positively much goodnesse is laid up for them that feare God but makes a question and saith how much goodnesse and so Psalm 147. ult hee hath not dealt so with every nation neither have they knowne his judgements so there bee speciall favours and blessings that none of the world have part in for howsoever the wicked of the world may have common blessings as riches favour amongst men wisedome and learning and bee enabled to mainetaine Arts and Sciences yet notwithstanding there are speciall blessings that none of the wicked have their parts in that doe belong to his children onely to enjoy by the meanes of Faith so Genes 17. 18 22. Abraham prayeth to God that Ismael might live in his sight the Lord told him that he had heard him concerning Ismael and that he would make a great nation of him but my covenant will I establish with Isaac even so now God blesseth the wicked in this world hee maketh great men of them and rich gives them wisedome children and such like but his covenant he doth establish with Isaac his speciall blessings and favours hee bestowes on none but his owne children to be enjoyed by Faith Now there bee two reasons why the Lord doth so and it is not unprofitable for a man to consider of them First because the godly may see what a goodly and rich portion the Lord hath appointed for them that so if any wayes either through the falsehood of the devill or other provocations they bee pulled out from the enjoying thereof they may labour to recover it againe knowing no where to have better entertainement than in the house of their father this it was that brought home the Prodigall sonne to his fathers house when he considered the happy estate of those that lived therein that they had bread and bread enough and not onely the sonnes but the servants and such as were hired but for a day even the meanest of them so when Christians shall consider the rich and happy estate of all the people of God what a deale of comfort and joy they have in the house of God that they are comfortable in their life and blessed at their death when they sleepe in the dust and when they shall be raised up to glory that is no small allurement for them to returne againe unto the house of God so we see Hos 2. 7. it is there
it in the life of grace We see in a house the posts that are compact together are a great stay against the winde and weather so the Communion and societie of the Saints one with another is a great stay and strength against the temptations of the Divell It is a good saying that Chrysostome hath Naturally a Man hath but one head to advise him one tongue to speake for him two eyes to foresee dangers two hands to worke with and two feete to goe with now saith he if a man had this skill and cunning that hee could make that head a thousand heads to advise him that tongue a thousand tongues to speak for him his eyes a thousand eyes to foresee dangers his hands a thousand hands to helpe him and his feete a thousand feete to goe for him hee would hardly be circumvented by any policies Therefore it is a good thing to labour to have communion with the Saints and to bee gathered into it Now the Communion of Saints one with another stands in three things 1. Of the living with the living 2. Of the living with the dead 3. Of the Dead with the Dead First the communion of the living with the living which stands in five things first in communion of affection for they love and desire the good one of another and wish well one to another they rejoyce for the welfare and grieve for the troubles and dangers that befall one another they wish wel to those that be a thousand miles off them and love them they never saw To this purpose David saith Psal 16. 3. All my delight it with the Saints that be on the earth so Colos 2. 1. saith Saint Paul For I would ye knew what great fighting I have for your sakes and for them of Laâ—dicea and for as many as have not seene my person in the flesh We see in nature that if one member suffers all the rest suffer so saith Saint Paul 1 Cor. 12. 26. Therefore if the Communion of nature worke such affection in one member towards another much more there should be the same affection amongst the members of Christ in the Communion of grace Ezek. 1. 24. it is said when the beasts went the wheeles went and when the beasts were lifted up the wheeles were lifted up the reason whereof is there given because the spirit of the beast was in the wheeles so because the same spirit that is in one Christian is in another therefore there is the like affections to procure the good of one another as much as may be Now I doe not say they be all of one judgement for there is diversitie of judgements but they be of like affection and good will one towards another there is difference of judgement as Rom. 14. 5. This man esteemes one day above another and another man accounts every day alike so verse 2. One beleeveth that hee may eate of all things and another which is weeke eateth hearbs so wee may see that there is difference in judgement amongst them but this I may be bold to say though there be difference in judgement yet there is unitie of affection so that they desire the good and wish well one to another It is Pauls rule Rom. 14. 5. Let every man be fully perswaded in his owne minde and else where hee saith Let us therefore as many as be perfect be thus minded and if any be otherwise minded God shall reveale the same things unto him Aquinas saith that the effect of charitie is not concord in judgement but in mens wils and affections that wish well one to another as divers Physitians be sent for to a sicke person some of them thinke that the best way to cure the party is to take away all the corrupt blood at once others thinke that it is better not to take it away all at one time but by a little and little now here is difference in judgement but yet unitie in will and affection in that all of them intend the good of the sicke party so it is in the sins and corruptions of the Church some thinke that it is best to take away all the sinnes and corruptions of the Church at one time but the sober minded thinke that it is best taken away by little and little here is a difference of judgement but unitie of will and affection all intend the good of the Church Therefore when men for every little matter and diversitie of judgement shall part brotherly love wee may suspect that they doe not belong to the Communion of Saints Secondly in communicating of their gifts and graces one to another as 1 Pet. 4. 10. Let every man as hee hath received the gift minister the same one to another as good disposers of the manifold grace of God so then such are exhorted as bee the people of God to bee ready to communicate good things one to another so Matth. 2. when Christ was risen and had appeared to Mary shee could not hold but shee telleth it to the Disciples so also Iohn 20. when the Disciples had seene Christ they could not hold but as soone as they saw Thomas say they Oh Wee have seene the Lord in like manner when wee have any good thing made knowne to us wee should not hold it to our selves but make it knowne to our friends and acquaintance Wee see in nature if a Bird find but a worme shee will carry it to her young ones and make them partakers of it so when wee have got any good thing wee should carry it home to our wife and children and make them partakers of it as Luk. 5. the Disciples were partakers in fishing and there was a compact and league between them that what one did get in fishing it should tend to the common good of that whole societie so whatsoever wee get out of the preaching of the word it should goe to the common good of those that wee are over a man should not keepe it to himselfe but impart it to the coÌ„mon good of his friends acquaintance or wife and children as in the law the shelled fishes were uncleane because though the meat was good yet a man had much adoe to come by it so when men have good things and are not ready to impart and communicate to one another they bee so far uncleane men Thirdly in spirituall Sacrifices the Saints bee free men and yet they bee every bodies servants as far as their ability serveth as Colos 5. 13. saith hee by love serve one another Wee have heard out of Exodus that if one household were too little for the eating of the Paschall Lambe they should joine with another house so if wee bee not fit for Prayer and conference and other holy duties wee should desire the helpe of our brethren that have better graces than our selves Now these spirituall Sacrifices that wee owe to the Saints stand in foure things
pardon from God for us O that we could consider this great goodnesse of God! It is true indeede that wee have pardon and forgivenesse free to us but it is due to Christ Let the use be first to exhort us to take heed how wee sinne against God If a man had a curious glasse and it should fall and get a cracek which no man in the world save one could make whole againe who would not be hired for any thing in this world to mend all that shold breake though he did some few out of his love and good will how affraid would a man be to let it fall such a curious glasse is the soule of man that if it fall if it sinne against God it will catch a cracke and then there is not one in all the world that can make it or repaire it againe but God onely and he will not be hired to doe it for silver or gold or for any thing in this world but all hee doth is out of his love and of meere mercy and good will to some few therefore how should men take heede that they do not fall into sinnes and corruptions so to crake their soules and deface them Secondly seeing there is no way to have release and pardon for our sinnes but by forgivenesse therefore we must labor to keepe God our friend and to take heed that wee doe not offend nor grieve him with our sinnes If our life should depend upon any man in such sort as that he might take it away at his pleasure how carefull would wee bee to please him we would not speake a word nor doe any thing that should offend him the salvation of our soules depends on the Will of God to save or condemne us it is his mercy to save us and his justice to condemne us therefore we should bee carefull to keepe God our friend howsoever the world doe little regard it now yet when we shall come before him every man would bee glad at that time to have him his friend when he shall bee our Iudge and then wee shall stand or fall all according to his sentence Thirdly we beleeve there is forgivenesse of sinnes if men will seeke it It is true indeed that all mens sinnes are not pardoned yet wee beleeve if men will seeke forgivenesse they may have it So David saith Psal 32. 5. I confessed my sinnes and thou forgavest the punishment of them so Esay 55. 7. Let the wicked forsake his waies and the unrighteous his owne imaginations and returne unto the Lord and hee will have mercie upon them and to our God for he will abundantly pardon So also Micah 7. saith the Prophet Who is a God like unto thee that takest away iniquitie and passeth by the transgression of the remnant of his Heritage c. So then it is cleare by the Scripture there is forgivenesse of sins if men will seeke it The uses are First seeing there is forgivenesse of sinnes if men seeke it therefore it must be our wisedome to seeke it and not rest till wee have found it as Esay 55. 6. saith he Seeke ye the Lord while he may be found call yee upon him while he is neere and the Lord will have mercy and forgive therefore doe not live in thy sinnes for then thou shalt perish but seeke unto God and then they shall bee forgiven thee If a man bee in danger of the kings writ if he be wise he will labour to compound the matter as soone as may be so if wee are in Gods danger and stand not in cleere termes Gods writs comming out against us from day to day if we be wise we will seeke to God to compound the matter so soone as may be as 1 King 20. 31. when Benhadad was shut up his servants said unto him We have heard that the kings of Israel are mercifull kings wee pray thee lâ—t us put sackecloth about our loynes and ropes about our neckes and goe unto the king of Israel it may be he will save thy life in like manner when we heare that God is mercifull and ready to forgive why doe wee not seeke to him and humble our selves that so wee may finde mercy and favour with God Secondly seeing there is forgivenesse of sinnes if men will seeke it therefore we must take heed we fall not into the same sinne againe the Prophet David saith There is mercy with thee O Lord that thou mayest bee feared it is a strong conclusion that David gathereth because God is mercifull therefore David is loth to offend God and affraid to do evill hee hath found such mercie and goodnesse at his hands but the world frameth another conclusion cleane contrary to this because the Lord is mercifull therefore they will sinne the more Blessed therefore are the People of God who the more mercifull God is and the more hee loveth them the more they labour to please him and are affraid to offend him If a man did lie in prison many a cold winter and a friend should come to him and knocke off his fetters open the Prison doore for him and let him out and if any should lay hold on him after that to carry him to the Prison againe O how would he crie out and be affraid to come there any more So wee were locked up here in the prison-house of sinne and have beene a long time the Lord hath knocked off our bolts and fetters unlocked the prison doore and let us out therefore if sinne should lay hold on us to carry us backe againe O how should we cry out for mercy and favour at Gods hands and be grieved that we have offended so good a God Thirdly seeing that there is forgivenesse of sinnes if wee seeke it therefore as God is ready to forgive us so we should bee to forgive one another the injuries and wrongs that are done us This is Saint Pauls admonition Col. 3. 15. saith he Forgiving one another if any man have a quarrell to another even as God forgave you so doe ye Matth. 18. wee read that there was one that ought a thousand talents whose master forgave him but his fellow owing him but an hundred pence He tooke him by the throat and said to him Pay me that which thou owest me to whom he said Appease thine anger towards me and I will pay thee all yet hee would not but cast him into prison but when his master heard of it hee was wroth with him and cast him into prison also Now there is no man offends us so much as wee doe God therefore as God is ready to forgive us so we should bee to forgive one another Fourthly We beleeve there is forgivenesse of sinnes without limitation of the number or greatnesse of them so that let the number bee never so many or never so great if we can repent of them they shall bee forgiven us So 1 Iohn 2. 5. These
sinnes are pardoned is to conside with ones selfe if his heart hath beene set at peace by the use of good meanes whereas before hee hath beene troubled in conscience for his sinnes if he hath repented of them and prayed unto God for the pardon of them if his heart hath beene set at peace in the use of these meanes hee may assure himselfe that his sinnes are pardoned this is Pauls Reason Rom. 5. 1. Then being justified by faith wee have peace towards God through our Lord Iesus Christ therefore if a man can finde peace in his conscience upon the use of good meanes this is an evidence that his sinnes are pardoned If a man be run in debt and danger and the kings writs be out against him the Bayliffes lying in every bush to take arrest and carry him into prison so that he cannot be at rest nor quiet for them now if this partie hath a friend to go to London to compound the matter and to agree it the question is how a man shall know whether his friend hath composed the matter or no I answer if the Bailiffes be gone home againe and the man at rest and quiet againe by this hee may bee sure that his friend hath composed and agreed the matter In like manner when we are runne in the Briers of debt and danger and heare that Gods writs are out against us the judgements of God lying in every bush as it were like Bayliffes to arrest us and carry us to prison if we can send a friend to compose the matter and agree it that is if we can send our prayers up to Heaven to compose the matter with God if upon this one finde his conscience to bee set at peace and the judgements of God to cease and be removed from him this is a comfortable evidence that his sinnes are pardoned therefore although a man may bee a sinner yet if a man can repent of them and finde by comfortable effects that his sinnes are pardoned hee shall have comfort both in life and death and when he hath lived here a few dayes in this world shall goe home to God to live with Abraham Isaak and Iaakob in the Kingdome of Heaven SERMON LXXII IOHN 11. 23 24. Jesus saith unto her Thy Brother shall rise againe Martha said unto him I know that he shall rise againe in the Resurrection at the last day IT was my purpose to have spoken no more at this time of Forgivenesse of sinnes but upon further meditation there is something more that I must impart unto you which is To know what that comfort is that a Christian man may have when hee beleeves his sins are pardoned and that he is acquitted and discharged for them before the judgement seat of God I answer that the comfort is exceeding great First because if a man knowes by infallible evidence that his sinnes are pardoned then he knowes he shall bee saved and death shall be as no death to him and that after this life hee shall goe into Heaven to glory and happinesse Seeing nothing can hinder a man from Heaven but sinne as it is Revel 21. ult And there shall enter in no uncleane thing Therefore if we know that our sinnes are pardoned we may be comforted for as soone as we leave this world we shall goe to God As Luke 23. as soone as the good Theefe had obtained pardon for his sinnes the next thing that Christ saith to him is This day shalt thou be with me in Paradise and therefore if we know that our sinnes are pardoned then we know wee shall be saved and wee shall goe into the Kingdome of Heaven Secondly if our sinnes bee pardoned then wee know that all that God â—â—nds unto us comes of Love and that all our crosses and troubles he will turne to our good so that they bee not the wounds of an enemy but the love-tokens of a friend like the arrowes that were shot by Ionathan not to hurt but to forewarne so all crosses and troubles of this life shal turne to his good As soone as David had found the pardon and forgivenesse of his sinnes hee could say Of very faithfulnesse the Lord had afflicted him As a loving father giveth a bitter potion to his childe hee will put a peece of sugar into his hand secretly to allay the bitternesse of it so though the Lord give us a bitter potion that is a number of troubles and afflictions here in this life he puts into our hands as it were secretly a peece of sugar that is an assurance that all the troubles and afflictions of this life are sent in love to us and that they shall not hurt us but shall turne to our good Thirdly Then we know that as God hath taken away our sinne hee will take away the taile which followes it that is the punishment of sinne for the punishment of sinne followeth the act of it as the shadow doth the bodie for if we would remove the shadow wee must remove the body so God when he doth remove the body of sinne then the shadow must needs follow it We read Matth. 5. that when they brought a lame man to Christ the first thing that he saith to him is Sonne thy sinnes are forgiven thee after which the next words are Take up thy bed and walke So when the Lord takes away our sinnes he will take away the punishment of sinne Therefore in all the crosses and troubles that befall us we are not to deale with the shadow but with the body of sinne if we remove that we may be sure the shadow will be removed These be the three comforts that a man may have by the knowledge of forgivenesse of his sinnes therefore it is a good thing for a man to know in particular that his sinnes are forgiven Now wee come to speake of the other two blessings and benefits which the Lord doth give and grant to the Church in the life to come and the one is The raising of our bodies at the last day the other Life everlasting and these two blessings he hath reserved till the day of judgement closing up and making an end of all with them yet not a finall end for they shall have no end because the Lord will bestow eternall happinesse on them so that that day though it be a dolefull day to others yet it shall be a joyfull day to the Church of God and a day that they have many a day looked for and desired Now in handling of it we are first to consider The order of Gods distribution that he giveth us First the benefits and blessings of this life and then those of eternall life Hence we are instructed that that which is the order of Gods distribution must be the order in our intention for wee must labor to have communion with the saints here in this life and to have
our sinnes pardoned and then the Lord will raise up our bodies at the last day and give us life everlasting but on the contrary if wee have not communion with the Saints in this life and have not our sinnes pardoned we can never looke that God will raise up our bodies at the day of Iudgement and give us life everlasting Therefore beloved brethren be exhorted to labour to have communion with the Saints here in this World with the forgivenesse of sinnes and then God will raise up our bodies at the day of judgement and give us life everlasting As Revel 20. 6. it is said Blessed and holy is he that hath his part in the first Resurrection for on such the second death shall have no power Hee is a blessed man that riseth out of his sinnes and his corruptions in this life on such a one the second death shall have no power If a man make a bargaine and giveth somewhat in hand some earnest then he expecteth the performance of covenants about the bargaine but if he hath no earnest given him then he lookes for no bargaine so the Lord hath made a bargaine with us to give us Heaven and happinesse after which if hee hath given us earnest somewhat in hand in this life that is the communion of Saints and the forgivenesse of sinnes now then wee may looke to have our bodies raised and to have life everlasting We may expect the rest but if wee have no earnest in hand in this life that wee have not our parts in the Communion of Saints nor the forgivenesse of sinnes then when wee come to die we cannot looke for the blessings in the life to come Moreover in this Article we are to consider divers particulars First We beleeve that although we shall be laid into the grave and dissolved into dust yet that one day we shall rise againe by the power of Christ this is the property of a Christians faith The Heathen doe beleeve that they shall all dye and bee dissolved to dust but not that they shall rise againe now this point of the Resurrection is cleare by Scripture and by Reason First we will prove it by Scripture as Esay 26. 19. Thy dead men shall live even with my Body shall they rise that is when I rise all the dead shall rise so Dan. 12. 2. and many of them that slept in the dust shall awake some to everlasting life and some to shame and perpetuall contempt so also Paul Acts 24. 15. saith And have hope towards God that the Resurrection of the dead which they themselves looke for shall be both of the just and unjust and so Revel 20. 12. saith he I saw the dead both great and small stand before God so then it is cleare by Scripture seeing all other things are come to passe which the Scripture hath foretold then wee may bee sure that this shall come to passe also in the time that God hath appointed Now the Reasons to proove that there is a Resurrection are five in number 1. From the Power of God 2. From the Iustice of God 3. From the Mercie of God 4. From the End of Christs comming 5. From the Resurrection of Christ First From the Power of God for as Tertullian saith it seemes a harder matter for God to make a man being nothing out of the dust of the Earth than to raise and repaire him out of the dust being something and no question but that the Power of God is able to raise the dead at the resurrection as our Saviour reasoneth against the Pharises Matth. 22. 29. saith he Ye erre not knowing the Scripture nor the power of God c. as who should say the Lord hath Power to raise the dead The second Reason is drawne from the Iustice of God for it is agreeable to Iustice that those that bee partakers in good and evill actions should be also partakers in rewards and punishments but the bodies of men are partners in good and evill actions with the soule therefore the Lord will raise up the bodies of men to reward them that have done well and punish them that have done evill Tertullian saith well Wee must not thinke that God is unjust or slothfull First we may not thinke that God is unjust that he will reward the soule and destroy the body and that he will punish the soule and not the body therefore hee will raise up mens bodies to reward them that have done well and to punish the evill Againe secondly we must not thinke that God is slothfull that he will not put himselfe to that paines to raise up the dead bodies of men to punish them for their sinnes and offences therefore hee will raise our bodies to punish or reward them with our soules Thirdly From the Mercie of God for mercy extends as much as may be to all and this mercy is in men that if they could they would raise all the dead bodies of their friends but the mercy of God is infinitely greater than the mercy that is in men whose mercie extends in goodnesse to all the bodies and soules of men therefore hee will raise them and doe all the good he can to them he loveth as Christ saith Matth. 22. He is the God of Abraham Isaak and Iaakob Hee is not the God of the dead but of the living So he will raise their bodies or else he were God but to one part of Abraham but his mercy extends to both parts therefore he will raise the bodies of dead men Fourthly From the end of Christs comming which was to dissolve the workes of the Divell as it is said Iohn 3. 8. For this purpose appeared the Sonne of God that he might dissolve the workes of the Divell for the Divell first brought in sinne and sinne brought death this was his end for he brought in sinne to bring death upon us And therefore because hee aimed at this Christ came to dissolve this great worke of the Divell which is not done except there be a resurrection of the body therefore the dead shall rise againe Fifthly From the Resurrection of Christ for hee did not rise like a private Person as the Widdowes Sonne did and as Lazarus but He rose as the publike Head of the Church Saint Paul saith That Hee was the first fruits of them that slept so in the rising of Christ all the People of God did virtually rise that which went before in the Head shall follow in the Members as Augustine saith and Cyril saith well that Christ entred into Heaven by the narrow passage of his sufferings and death to make a wide passage for us into Heaven so in Christs rising we rise I but some say It was an easie matter for Christ to rise because He was God I answer it was a hard matter for Christ to rise againe after he was laid into the grave I
wouldst have Christ to finish up thy life in glory and brightnesse lay no sad grounds no blacke colors of sin and corruption for a foundation therefore if we would have Christ to honour our bodies it must be our care to repent us of our sins to get faith in Christ to keepe our bodies pure and cleane to possesse them in holinesse and then wee may have comfort that God will honour them at the day of judgement with brightnesse of Glory Fourthly It shall be immutable and immortall in this life our bodies are subject to changes and alterations as Iob 14. it is said He shooteth forth as a flower and is cut downe he vanisheth away as a shadow and never continueth in one stay here our bodies are subject to hunger and thirst to nakednesse cold and diseases but then they shall bee brought to an estate of permanencie that they shall rest in so that they shall not hunger nor thirst nor be naked as Revel 7. 16. They shall hunger no more neither thirst any more neither shall the Sunne light on them neither any heate and so also Revel 21. 4. it is said And God shall wipe away all teares from their eyes and there shall bee no more death neither sorrow neither crying neither shall there be any more paine so then their bodies shall be free of all vexations and then they shall be at rest this we see is cleere by the Scripture and manifest also by reason for it is a ground in nature that all things labour to attaine to their last perfection and so to rest in it but the bodies of the Saints are not yet come to their last perfection while they live here therefore here they cannot bee at rest but at the last day when our bodies shall be brought to an estate of perfection then they shall rest in it and shall not be subject to change or alteration wee see in nature if the shipmans needle be touched with a load stone it turnes and turnes and is not at rest till it stands against the North-pole and if it bee hindered with any thing it stands trembling as if it were discontented but when it commeth there it is at rest and quiet so it is with the bodies of the Saints that are touched with the load-stone that is that have touched Christ by faith they bee not at rest and quiet here but subject to many infirmities of nature but when they come to the estate of perfection there they rest contented and are brought to live with Christ then our bodies shall be immutable and unchangeable In this world our bodies are subject to sicknesse and diseases to paines and aches to the stone gout and to the crampe c. by which death doth enter within our wals and labour to take the castle of our hearts but at that time our bodies shall bee made immutable and unchangeable immortall free from all these exigences therefore what must we doe when wee feele these decayes in nature and these infirmities I answer it is good to take Saint Peters counsell Act. 1. 19. That we should repent and turne unto the Lord that our sinnes may be put away when the time of refreshing shall come from the presence of the Lord If a Physitian should give you such a diet that after a few daies taking of it yee should never bee sicke againe should feele no paine nor bee subject to any disease and have thy bodie brought into so good an estate that you should not hunger or thirst any more or be naked this were an excellent state but there is no Physitian in the world can doe it none but our Heavenly Physitian Iesus Christ and that by this meanes Wee should get faith in Christ repentance for our sinnes and walke in holinesse a few dayes while we live here and then he will set our bodies in such an estate as we shall never be sicke nor feele any more paine never bee a hungred or a thirst naked or cold here in this life time we must seeke it therefore let us labour to repent our sins to get faith in Christ and to walke holily here and then our bodies shall bee brought to such an estate as shall not alter and change It is a world to see what meanes men use to keepe their bodies from putrification they will keepe them up in lead imbalme them with sweet spices and lay them in marble yet none of these will serve but the bodies of Kings and Queenes must yeeld to it But doe thou labour to repent of thy sinnes to get faith in Christ to please God and to make conscience of thy wayes and then thy body shall bee brought to such an estate as it shall not bee subject to alter and change but shall bee made immutable and immortall Fifthly They shall bee spirituall bodies In this life our bodies are naturall but then they shall bee spirituall so S. Paul saith in 1 Cor. saith in 1 Cor. 15. 44. It is sowen a naturall body it is raised a spirituall body A naturall body in this life a spirituall body in the life to come Now it is not a spirituall body in regard of substance for it shall have breadth and length and thicknesse it shall have parts and dimensions as our bodies have so Luk. 14. when Christ entred into the house and stood amongst them they thought it had beene a Spirit but he tells them that a spirit had not flesh and bloud and bones as wee have Now in two Respects our bodies are said to bee spirituall First Because they shall bee sustained and upheld by the Spirit In this life our bodies are sustained and upheld by meate drinke sleepe and Physicke but then the Spirit of God shall quicken them and they shall have no need of these helpes Wee see Moses was fortie dayes in the mount where hee was so filled with the Glory of God that hee was neither an hungred nor a-thirst neither did hee as farre as wee know desire to sleepe or rest all that time if Moses was thus upheld with the Glory of God without the use of meate and drinke in the estate of mortalitie much more surely shall the bodies of the Saints bee upheld in the estate of glorie so that there shall not bee no need of the use of meate drinke sleepe and physick but God shall bee all in all to us Secondly The body shall bee subject to the Spirit and be ready to attend the Spirit in all good things Augustine saith it is not called a spirituall body because as some men thinke the substance of the body is turned into a Spirit but saith hee because it shall bee subject to the Spirit and shall attend it and some of the Schoolemen namely Thomas Aquinas saith that it is an evident truth that in the state of glory the Spirit shall not depend on the body but the body shall bee led by the Spirit and
that although they should desire but a drop of comfort they shall goe without it Wee see the rich Glutton fared delicately every day lay soft had rich apparell and had a knot of knaves to attend on him but when he was in Hell hee could not have so much as a drop of water to refresh him this extremitie all the wicked shall bee in they shall be subject to necessities of nature and to all paines torments A number of men doe not beleeve us now but one day they shall see and feele it for if wee live not holily in this world I that am the Preacher and you that are the hearers we shall all see it and our hearts shall tremble at it The Godly they shall bee in an estate of glorie but the wicked in an estate of shame then how shall they crie out against the other and say yee would not bee ruled by us nor heare our counsell and advice Wee have heard what S. Paul said to the men that were in the ship Act. 27. 21. Had you hearkned to mee you might have scaped this losse saved your ship and your goods So good preachers shall stand up in that day against men and say if you had hearkned to us you might have shunned this losse if you had repented of your sinnes gotten faith in Christ and walked in a Holy course you might have saved your bodies and soules SERMON LXXIIII IOHN 10. 27 28. My Sheepe heare my voyce and I know them and they follow me And I give unto them eternall Life and they shall never perish neither shall any man plucke them out of my hand THe sacred Story shewes 2 Sam. 6. 13. after David brought the Arke from Obed-Edoms house when they had gone sixe paces they stood still and offered Oxen and fatlings to give God thankes for their good beginning which they had made so should Christians doe in any labour that they goe about stand still as it were and give God thankes for the good entrance they have made on their labours At this time therefore amongst other holy duties which wee are to performe to God on the Sabboth let us be thankefull to him for the good entrance wee have made in our harvest labours that so by this harvest wee may remember that great harvest wherein we shall all reape that which wee have sowne in the time of life Now having finished the Doctrine of the Resurrection yet there remaines some questions to bee answered although for mine owne part I could be contented to passe them over because as David saith Psal 131. 1. I have not exercised my selfe in great matters or in things too high for me and to observe the order expressed in the Law where the Priests as well as the People had their bounds set them which they might not passe beyond Neverthelesse I purpose to answer your desires and expectations in making supply of them as farre as by the light of Gods Truth I can and as I gather by the grace of God given me The first question is whether such as were borne monsters and mishapen shall rise monsters at the last day To this Augustine answers that they shall not rise monsters but shall rise corrected and amended in all the parts Because saith he if a workeman should make a thing ill-favoured and deformed he lets it not alone so but will melt it againe till it bee most excellent and beautifull much more can the Lord when he hath made them deformed melt them by death and so make them glorious bodies fashioned like to the Saints Now to his Iudgement I assent thus farre that all the bodies of them that are godly and holy people and his chosen their bodies shall rise glorious and beautifull though they were borne monsters and mishapen but they that be wicked shall have the same deformities upon them at the day of Iudgement that they had in this world for deformednesse and to bee mishapen is a punishment for sinne but at the day of Iudgement the punishment of sinne to them shall not bee lessened but further increased as the Schoolemen say If a wicked man have a hand cut off or lose an eye justly for his offence by the Magistrate they shall bee restored to him at the day of Iudgement to his further increase of torment unto which I assent because there are two courts the Court of men and of God the Court of men extendeth but to this life onely and there ceaseth they cannot make them lose their members for ever but the Iudgements of God beginne in this life to a wicked man and are perfected in the life to come and therefore if a man be borne a monster and mishapen and a wicked man he shall rise so againe so we see here in this world what a man that is mishapen and deformed would give to have it redressed and amended and yet they doe not consider to live in their sinnes is a meanes to bring all deformities upon them The second Question is in what Sex we shall rise againe whether or not men shall rise men and women women as they bee I answer they shall rise in the same Sex they lived in as wee see Matth. 22. 28. the Sadduces came to Christ saying There was a woman that had seven husbands and at last she died therefore in the resurrection whose wife shall she bee of the seven for seven had her to wife whereunto Christ doth not say there shall bee no woman at the resurrection but that they shall not marrie but shall bee as the Angells of God in Heaven the Sexes shall not cease and S. Ierome saith upon that place that Christ giveth us to understand where hee saith that they shall not marrie nor give in marriage that both shall rise againe men shall rise men and women shall rise women and the Greeke words will beare it though the Latine will not so 1 Peter 3. 7. hee exhorts men and women to live together as heires of the grace of life and Matth. 12. 42. it is said The Queene of the South shall rise up in Iudgement with this generation and shall condemne it c. Hence it is manifest both Sexes shall rise againe The third Question is In what age wee shall rise whether Children shall rise Children and old men old men Augustine answers that they shall all rise at the age of Christ that is at 33 yeeres of age whereunto the Schoolemen agree but I dare not assent unto it because there is no warrant out of the Scripture for it for whatsoever is not of faith is sinne and that which hath not his warrant from the word of God cannot bee of faith which must bee grounded on the Scripture And Augustine himselfe saith whether little Children shall rise Children wee doe not finde in the Scripture or in what age men shall rise indeed there is one place that seemes to confirme
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
therefore let every man so attend to the things of this life as that he may labor for everlasting life which is the blessing of all blessings I but is everlasting life so great a blessing seeing the wicked shall bee raised to everlasting life I answer that the wicked shall bee raised up to everlasting life which life shall bee a continuall death to them for looke in what extremitie any man is in when hee is a dying grieving and groaning as though his Spirit were departing in the like extremitie shall all the wicked bee in dying and never dye breathing out their last breath and yet never breathing it out If a man for an offence should be adjudged to lye in such a hot furnace as was prepared for the three Children by Nebuchadnezzar but two yeeres hee would thinke he were better die a thousand deaths than to lye in such extremitie But what is temporarie fire to Hell fire It is nothing comparable to it what is the wrath of man to the wrath of God nothing there is no death to the death of the wicked and no torment like the torment of Hell for their death is continuall If a man were put to his choyce no doubt hee would die a thousand deaths temporary before hee would dye that death For though the deaths of mens devising bee terrible yet they are nothing compared to the death and punishments that God can devise for the wicked And yet wee see how men labor to avoid to flie temporarie death they will runne ride take physicke endure any paines to shunne it which is but a flea biting as it were if compared which eternall death and never feare never labor to shun this latter which is the most wofull of all other We see how afraid men bee of the plague so as they will labour by all meanes to avoide it which yet brings but temporarie death how much more afraid should wee bee of sinne because that is the cause of eternall death Here wee see the madnesse of the world which labours to avoid temporarie death and yet will not strive to avoid sinne which brings eternall But let us pray to God to avoid sinne that so wee may avoid eternall death for the wicked shall rise no to live eternally but to dye eternally nay their life shall bee worse than death if any thing can be worse but it is otherwise with the people of God they shall rise to everlasting life for hee bestowes that of none but his people and Church Now here wee are to consider two things 1. What it is that God doth promise 2. The Continuance of it First hee promiseth to his People Life now Life is two-fold 1. Naturall 2. Spirituall First the Naturall life is upheld by the use of meate drinke and physicke wherein both the good and bad have their part for this is proper to both but that is not the life that our christian faith here speakes of For to speake exactly it is but the way to life whereof Christ speakes Matth. 5. 25. Agree with thy adversarie quickly whilest thou art in the way with him c. where Christ shewes that this life is but the way to everlasting life Therefore it must bee every mans wisedome to passe this life so here as that hee may make it the way to everlasting life Now our spirituall life is upheld by having Communion with God for as the soule is the life of the body so God is the life of the soule because as the body cannot have life but by Communion with the soule so the soule cannot live unlesse it have Communion with God Which life is spoken of Psal 16. 11. Thou wilt shew mee the path of life in thy presence is the fulnesse of joy at thy right hand are pleasures for evermore And Iohn 5. 40. Christ sayes But yee will not come unto mee that ye may have life And this is the life which Christ promiseth here for it is nothing to live the life of nature to eate drinke and sleepe which doth but nourish the body and never looke to the life of grace but the speciall care of a Christian must bee for that a number of men thinke if they can live the life of nature they care not for living the spirituall life for faith or repentance or to live holily here the speciall thing I say which we should looke to is to live hereafter We finde Gen. 17. 18. Abraham saith unto God Oh that Ismael might live in thy sight so this should bee the request wee should make to God Oh that I may live the life of the Spirit indeed I live a naturall life but I desire to live the life of grace so David Psal 119. 175. saith Let my soule live and it shall praise thee my body liveth and I goe up and down with it but let my soule live and then I shall praise thee which is the blessing of all blessings to have Communion with God to draw neere to him and bee acquainted with him by prayer repentance and amendment of life Now there are two degrees of spirituall life 1. The Life of Grace 2. The Life of Glorie First in that the soule hath Communion with God by faith which Communion is many times darkened and eclipsed by sinne when yet in the interim it hath many a glimpse of it as the Sunne being under a cloude is kept from our sight that we cannot see it untill it breakes out so it is our sinnes which hinders this sweet Communion that is betweene God and the soule As it is with the light and the eye as long as the eye is well it dare boldly looke on the light but if it catch a blow or an hurt it must have somewhat to hang before it because the light offends it So it is between God and the soule as long as it stands in good termes with God so long it dare with boldnesse come unto God but if once it catch a blow have a hurt and a wound it is afraid to come before God This is the life of Grace Now the Life of Glorie is to live in the blessed presence of God in the Kingdome of Heaven where the sweet face of God shall shine on us and where wee shall have the Company of the Angells and Holy Spirits But this is the order First wee must live the life of grace and then the life of Glorie and therefore every man must acquaint himselfe with God by Prayer and in repenting for his sinnes that so we may looke to have Communion with him in the life to come but if we doe not acquaint our selves to prayer and in the use of holy meanes then we are as strangers to him and must not looke to have Communion with him in the life of Glorie But to inlarge my selfe further in the point of Eternall Life let us consider of it a little more
as Philosophers say the end of a thing is the first thing in intention the last in execution which doth order the rest of the actions and is like the sterne of a ship that commeth behind but yet doth order and guide it this way and that in all the turnings so eternall life is the first thing in a Christian mans intention and the last thing in execution which must order all our actions for to what end doe wee pray repent us of our sinnes and walke holily and obediently here but to this end that wee may come to everlasting life Wee see when the Merchants have beene trading a long time at Sea at last they put their ship into the harbor to rest and stay there so when Christians have beene in the Sea of this world a long time trading they must put their ship into the harbour that is come to life everlasting there to rest and stay themselves Great is the folly of the men of this world who dote and thinke upon the things of this life which the Devill knew well when hee said Iob 1. all that a man hath hee will give for his life c. even the very skinne and yet this life is but a shaddow of that life and a way unto it Therefore brethren let us bee in love with eternall life let it bee our wisedome so to spend our time here in the feare of God as that wee may come to life everlasting Which is the next thing we are to speak of but here mans wisedome becomes folly in that the deepest reach of any created understanding is too shallow to comprehend the immeâ—sity of this life for as the Apostle saith 1 Cor. 3. 9. Eye hath not seene neither eare heard neither hath it entred into the heart of man the things which God hath prepared for them that love him so saith David also Psal. 31. 19. O how great is thy goodnesse which thou hast laid up for them that trust in thee which thou hast wrought for them that trust in thee before the sonnes of men S. Paul also saith That he was taken up into Paradise heard words which cannot bee spoken which are not possible to be uttered This is so great a matter as the tongues of Angells are not able to expresse it and therefore when I or any other am to speake of life everlasting wee are to consider that no man is able to expresse it for if a man stand on the Sea-shore and looke on it hee cannot see the length breadth and the extension of it yet they may see that it is an infinite great thing so though life everlasting bee a thing that no man can see the full extension of yet wee may conceive it to bee an exceeding glorious thing therefore whatsoever wee heare any man to speake of eternall life wee are to conceive it is more than any man can expresse It is not as David saith Psal 48. 8. As we have heard so wee have seene in the citie of our God But as the Queene of the South said of the wisedome of Salomon that the one halfe was not told mee which I have seene So wee may say when wee come to possesse everlasting life it was a true saying that Gods Preachers told mee of Heaven and of everlasting life but they have not told me halfe that which I finde and therefore oh that God should shew such mercie to poore sinners here in this life to give them hope of Heavenly things and make them partakers of everlasting life of whom wee may say with David 2 Sam. 7. 18. Who am I ô Lord God and what is my Fathers house that thou hast brought mee hitherto And this was yet a small thing in thy sight ô Lord God but thou hast spoken also of thy servants house for a great while to come c. So wee may say Lord what am I and what is my Fathers house that thou shouldest bestow this great mercie and goodnesse on mee so vile a creature Now wee are to consider of this in two heads 1 In the things we shall be freed from 2 In the things we shall enjoy First the things we shall be freed from are six first from all necessities of nature here are a number of things we stand in need of an house to put our heads in meat and drinke to nourish us cloathes to cover our nakednesse wee have need of fire to warme us and a bed to lye on and sleepe and physick and a number of things but in the life to come God shall be all in all to us musick to our eares Manna to our tast wee shall drinke of the Rivers of his pleasures and the kingdome of God shall be a house for us to dwell in and the armes of God a bed for us to lye in wee shall bee fed with Angels food with the contemplation of God for Christ wee know told the Iewes I have meat that yee know not Now if the contemplation of God bee so great here in the estate of Grace much more it will be in the life of Glory where wee shall no more hunger nor thirst nor be subject to nakednesse or infirmities of nature we shall have need of nothing for God shall be strength to our bones and rest to our eyes c. therefore thinke of this thou that art a poore Christian to comfort thy selfe with when thou art in want and necessitie when thou wantest food to feed thee clothes to keepe thee warme that one day thou shalt bee freed from all the necessities of nature but the wicked shall be subject to hunger and thirst and to all the miseries of nature if they doe desire but the least drop of water to refresh them they shall not have it The people of God shall be free from all these things which now kings and queenes are subject unto for God shall be all in all to them At thy right hand there are joyes and pleasures for evermore as David saith Psalm 16. 11. then we shall not need house food rayment or sleepe but shall be freed from all these things Secondly from all the labours of this life here wee are subject to sore labour for it is the sentence of God upon us all Gen. 3. 19. that in the sweat of our face we must eate our bread till wee returne to dust againe and Psal 128. 2. It is the blessing of Gods people that they shall eate the labour of their hands so we see all are subject to labour as it is Iob 5. 7. Man is borne to labour as the sparkes fly upwards but here is the comfort of it if a man feares God and repents him of his sinnes gets faith in Christ and walkes holily here he shall one day bee freed from all labours even so saith the Spirit Revel 14. 13. Blessed are they that dye in the Lord for they rest from their labours and their workes follow them and Saint Paul layes it
downe as a ground Heb. 4. 9. that there remaines a rest for the People of God here in this world they have a great deale of trouble therefore Habbak 1. 13. the Prophet complaineth Wherefore dost thou looke upon the transgressour and holdest thy tongue when the wicked devoureth the man that is more righteous than himselfe so Psalm 34. 19. David saith Many are the troubles of the righteous but the Lord doth deliver them out of all so here is the stay of a Christian though he hath a great deale of trouble and affliction yet there remaineth a rest for the people of God One saith well all Gods works were good who when he had laboured six dayes rested the seventh day so saith he if thy workes are good which thou doest then after thy labour thou shalt have rest when the wicked shall have neither rest nor peace The Children of Israel when they were in the wildernesse endured sore labour but here was their comfort that their labour tended to Canaan to give rest unto them as it is Ier. 30. 2. He walked before Israel to cause him to rest so though the People of God have sore labour forty yeares together yet because they bee in the way to Heaven and to the kingdome of God where they shall have rest endlesse comfort and bee free from all both bodily and spirituall labours they should be comforted now it is a labour for mee to preach to get learning but then all these things shall cease and we shall bee infinitely indued with all heavenly knowledge as 1 Cor. 12. 9. saith Saint Paul Now we know but in part prophecie in part but when that which is perfect is come then that which is imperfect shall be abolished so the Prophet Esay saith Wee shall be all taught of God therefore who would not but endure a little labour here seeing hee shall have eternall rest Philosophers say that All things rest when they come at their proper place but heaven is the proper place of Gods people where they shall have rest therefore let us be contented to take a little labour and paines that we may have rest in the life to come If a king should say to us goe walke in such a high way cole-pit or in such a mine but a few dayes after which ye shall be free from all labours then I will keepe and maintaine you for ever who is there but would bee contented to take any paines and labour for a little time that so he may be freed from everlasting torment so seeing the Lord will one day free us from all our labours if we will bee contented to labour here in this world and to doe that which the Lord commandeth us we shall one day bee free from all labours and shall rest in the kingdome of God It was the manner of the ancient Romans that if any man had gone out to warres and had returned safe home againe he should ever after bee kept without labouring any more so the Lord hath sent us out to warre against our sinnes lusts and the devill after which when we returne home to heaven we shall be freed from all our labours Thirdly wee shall be freed from originall sinne and the fruits of it in the time of this life what is it that a Christian would not give to bee free from originall sinne and the fruits thereof indeed a prophane man is loth to part from his sinnes which he cannot live without no more than a fish can live without the water as wee heard in the forenoone but Christians will part with their meat and drinke with any thing to bee rid of it for they desire above all things to bee rid of corruption so Paul cryeth out Rom. 7. Oh wretched man that I am who shall deliver mee from this body of this death After this life wee shall no more displease God but be free from originall sinne which is the corruption of nature now it may be repressed but not quite abolished till the day of death as the Childe was rent and torne by the devill when hee departed out of it so sinne will deale with us but here is the comfort that in the life to come wee shall be freed from it and the fruits of it and shall no more grieve God as Iosh 10. 25. when he had discomfited the five kings he did not kill them by and by but put them into a cave and rolled a great stone on them to keepe them in untill he had made an end of killing of his enemies then he commanding them to roll away the stone from the Caves mouth they brought out these kings that the chiefe of his men might set their feet on their necks ere he killed them in like manner our great captaine Iesus Christ will doe by originall sinne and the fruit thereof in us which shall not be quite killed in this life but subdued brought under put into a cave as it were and great stones rolled upon it that is by repentance obedience and prayer it shall bee subdued here and then at the day of judgement Iesus Christ shall abolish it when hee shall make us set our foot on the neck of it then the people of God shall say as it is 1. Cor. 15. 55. O death where is thy sting O grave where is thy victory the sting of sinne is death and the strength of sinne is the law but thanks bee to God that hath given us victory through our Lord Iesus Christ Fourthly we shall be freed from all worldly authority and power then there shall be no king but God shall bee all in all as it is 1 Cor. 15. 27. And when all things shall be subdued unto him then shall the Sonne himselfe likewise be subject unto him that did subdue all things under him that God may be all in all so then all the kingdomes of this world shall give place to it therefore how joyfull shall it bee when God shall raigne over us wee see when Salomon was crowned king 1 King 1. 40. how joyfull the people were it is said that they rejoyced with great joy so that the earth rang with the sound thereof but how much more joyfull shall it bee when all kings shall come and lay downe their crownes at Gods feete when God shall raigne over the house of Sion Psalm 91. it is said The Lord reigneth let the earth rejoyce c. therefore what a comfort will this bee to the people of God when God shall reigne over them so Esai 24. 23. it is said When the Lord of hosts shall reigne in mount Sion and in Ierusalem and glory shall bee before his ancient men so Esai 52. 7. saith he How beautifull upon the mountaines are the feet of them that declare and publish the glad tidings of peace and salvation saying unto Sion Thy God reigneth so the people of God shall bee freed from all worldly powers and bad government when God shall
be all in all Fifthly we shall be freed from all society with the wicked as Psalm 9. 17. David saith The wicked shall be turned into hell and all the nations that forget God so Matth. 13. 41. saith Christ The Sonne of man shall send forth his Angels and they shall gather out of his kingdome all things that offend it and theâ— which doe iniquity here the wicked do trouble annoy and vex Gods people with their sinnes and uncleannesses as it is said of Lot That his righteous soule was vexed with the uncleane conversation of the Sodomites but at the day of judgement there shall not be left one wicked man to grieve or offend them of which time I may say as Moses did of the Egyptians Exod. 15. 13. to the Children of Israel Feare ye not but stand still and behold the salvation of the Lord which he will shew you this day for the Egyptians whom ye have seene this day yee shall never see any more so the Lord will say to us stand still and behold the salvation of the Lord which hee will shew you this day for these your enemies who pursue you you shall never see againe so that all the wicked shall bee turned into hell and there shall not be one left to grieve or offend Gods people Sixthly wee shall bee freed from all paines sicknesses and diseases as it is Revel 21. 4. And God shall wipe away all teares from their eyes and there shall be no more death neither sorrow nor crying neither shall there bee any more paine Now we are subject to the head-ach back-ach tooth-ach gout stone and to a number of diseases but in the Life to come wee shall bee freed from all We see how men can bee contented to endure any paines to be freed from these diseases and other charges much more should wee be contented to have the Law of God to search our consciences and to trie us so that we may be freed then from all paines and sicknesses these be the things we shall be freed from Here therefore thinke what a life it is that God hath called a Christian to and it must bee our care to make all things light unto us in comparison of those things wee shall enjoy hereafter and be contented to let goe all our pleasures and profits to lay hold on eternall life whereunto wee are called Let us part with all things which may hinder us as our lusts sinnes corruptions with all our pleasures and profits to lay hold on eternall life As Chrysostome saith if a man should be called to the honour of the kings court how lightly would hee passe by all things that may hinder him from thence the pleasant Meadowes Towers Castles and all the faire houses to hasten to the kings Court So thou that art a Christian saith he art called to a farre greater honor to the Court of Heaven therefore how lightly should such an one passe by all things that may hinder him from this honour where wee shall live with God for ever and ever So much for the things we shall be freed from we proceed Secondly The things we shall enjoy may be drawne into five heads First We shall have immediate societie with God himselfe as it is 1 Iohn 3. 2. Dearly beloved now are we Sonnes of God but it doth not appeare what we shall be and we know that when he shall appeare we shall be like him for wee shall see him as he is so Psal 36. 9. saith David In thy light shall we see light c. So Revel 22. 4. it is said And they shall see his face and his Name shall bee in their foreheads Divines say that the essentiall happinesse of the Saints consists in the beholding of God as in nature the more excellent and of the more higher nature any object is the more affected a man is with it and the more delight hee takes in the beholding of it as a pleasant Meadow and goodly Fountaine a heape of gold and silver c. But what is the bounty of the Creatures to that which is in God And therefore if a man delights in any of the Creatures much more hee shall delight in the beholding of God so the comfort that wee shall have by the beholding of God is like the light of the Sun that dimmes the light of the candle for our comfort in God shall bee so great that all the comfort of the Creatures is nothing to it as Saint Paul saith 1 Cor. 15. 28. That God shall be all in all In this life I dare boldly speake it God is not all in all to the best of his servants Indeed he is somewhat and a good somewhat to them in this life to a comfortable portion as Ieremie saith Lament 3. 24. The Lord is my portion saith my soule therefore will I hope in him and Psal 63. 5. David saith For thy loving kindnesse is better than life So then God is somewhat to his servants but not all in all to them here but in the life to come he shall be all in all to them Manna to their taste Musicke to their eares Light to their eyes Ioy to their hearts and Rest to their loynes because the perfection of all creatures are in God for if there be any creature that giveth contentment to any man it is a thousand times more in God In this life God giveth out his goodnesse by parts and peece-meale as it were in his Creatures but then wee shall have immediate society with God himselfe Now hee doth reveale himselfe to us in his Word and Sacraments but in the life to come he shall be all in all Revel 21. 22. it is said that Iohn saw no Temple in Heaven for the Lord God Almighty and the Lambe are the Temple and the citie hath no neede of the light of the Sunne nor of the Moone to shine in it for the glory of God did light it and the Lambe is the light of it Moses wee know put a veile on his face because the Children of Israel could not behold the glory of it so the Lord puts a veile before him in his Word and Sacraments but in the life to come he will plucke away the veile and reveale Himselfe as Hee is Therefore let us labour to cleare our eyes and to cleanse them from all sinne that so wee may looke on him to our comfort Wee see Esay 6. 5. when the Prophet saw the Lord in a vision how hee cryeth out and saith I am undone I am undone for I have seene the Lord of Hosts I am a man of polluted lippes and I dwell amongst a People of polluted lippes Now if Esay cried out thus when hee saw but a glimpse of him how shall all the sinners of this world cry out when they shall looke upon him and behold him in terrour and wrath Secondly We shall enjoy the eternall presence of Christ which next
and be affraid theeves but if wee dwell in the houses of God wee neede not bee affraid of any such things for God will be a defence to such How shall a man be blessed in doing any thing our workes which wee doe here there is necessity in the doing of them but there is no necessitie in Heaven where all shall be done willingly For take away jarres and brawles and there is no need of Lawyers take away wounds and hurts and there is no neede of a Chirurgeon take away diseases and there is no neede of a Physitian take away hunger and we shall not need to plow nor sow take away thirst and wee shall not need drinke Nay let us come to things of a higher nature as to feede the hungry cloth the naked visit the sicke they shall doe none of these things but shall sing prayses unto God and give thankes to him for his mercy and goodnesse to them so they shall be every way blessed And therefore thinke if thou canst thinke what a happy and blessed life this will be First that wee shall enjoy God and have immediate societie with Him Secondly that we shall have the presence of Christ And thirdly that we shall have societie with al the holy People of God Forthly that we shal have dominion lordship over his whole world And lastly that we shall keepe a continuall Sabbath to the Lord where we shall continually praise him and spend all our time in lauding of him Now the next thing is the continuance of this life how long wee shall enjoy it It shall not bee for dayes moneths yeeres and ages onely but it shall bee everlasting as the Scripture tells us not for a few dayes and yeeres but it is for ever and ever For when a man hath lived so many thousand ages as there are piles of grasse on the ground piles of sand on the shore Starres in the Skie they shall bee as new to beginne againe as the first day and therefore thinke if thou canst thinke what a life it is that God wil give us Now it is called everlasting life in opposition to the fraile and fickle life that we live here which is not everlasting but a dying and a decaying life whereof one sayes well as soone as a man is borne he is a dying and the further we grow into this life the nearer we are to death As a man that hath taken a Lease as soone as it is taken it beginnes to expire and never rests till it comes to an end so this life as soone as we enter in it it beginnes to expire and never ceaseth wasting till it is runne to an end So the life which we live here is a decaying life which every little disaster may take away a slip with a mans foote a fall off an horse a stone out of a wall a tile off an house a crum of bread going awry c. But the life which God giveth us in Heaven shall be everlasting as long as there is God and Christ who giveth it whose glory shall not bee greater at the first then afterwards But the same as great for ever the joy and comfort which we shall have when we have beene there 1000. thousand yeeres as great as it was the same day wee came thither All the things in this life though we take delight in them yet in time wee we shall be weary of them As when a man commeth into a fine Garden being delighted with the pleasant walkes and flowers yet when he hath beene there a while he becomes weary of it so likewise when a man is weary and goes to bed he is delighted with it a while and in time he is weary and loves to rise though it bee never so soft But the joyes of Heaven and the glory thereof we shall never be weary of them but when wee have beene there as many yeeres as there is sands on the Sea shore it will bee as comfortable as it was the first day wee came thither And therefore as Saint Peter saith seeing wee are borne a-new not of mortall seed but of immortall by the Word of God to an inheritance incorruptible and undefiled and that fadeth not away reserved in Heaven for us let us so love and serve God in sinceritie as we may come thither for the life that we shall live in Heaven shall be everlasting the glory whereof shall never decay And therefore stand still yee people of God and behold the great things that God hath prepared for you let goe all the pleasures and profits of this life and lay hold on eternall life and bee not slothfull to come and possesse it Augustine saith well All men can bee contented with life everlasting to see God and to behold him in glory but they are not carefull to walke in the way that leadeth to life Therefore it must be the care of every Christian to repent of his sinnes to get faith in Christ to passe his time in holinesse and feare before God that so when he commeth to die hee may make a happy exchange to passe from Earth to Heaven from Men to God from an estate of misery to an estate of happinesse and glory from a temporall life to a life eternall And now that wee are ready to dismisse this assembly and finish this long worke the Lord knowing whether ever we shall meete together againe all in this place seeing upon the least occasions we see such examples from time to time of our mortalitie and shortnesse of life therefore let us so passe our time here in holinesse before God so as that we may meete together in glory and happines in the life to come which I beseech the Lord to bring us to for Christs sake FINIS The Table Containing al the chiefe and remarkable Doctrines and Vses of the whole Treatise together with some of the queintest Similies exquisitely illustrating the matter Alphabetically disposed for the case and furtherance of the Christian Reader wherein the figures direct you to the Page the markes to what part of the Page where the Notes are wanting so that if you turne to any of the leaves to finde the matter you desire where you see this * looke to the upper part where this †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
Fourthly the end of their iourney Three motione or reasons to seeke Christ 1 Simile 2 3 Simile Fifthly what mooved the Wisemen to seeke Christ 4 Simile Vse 1. 1 Quest sol SER. XII Two discouragements of the wisemen in seeking Christ 1 Observe Simile Simile 1 2 Simile 1 2 Object Sol. Rom. 6. 13. 3 Simile First Hee was man Secondly a Devout man Luk. 2. 25. Thirdly he waited for the Consolation of Israel 2 1 Thirdly the effects of Simeons manifestation of Christ 1 Simile 3 1 Simile 2 Simile 3 2 4 Simile SER. XIII Quest Sol. ARTI III. First the necessity of Christs Sufferings 1 Necessitas Precii Simile 2 Necessitas exempli Secondly who it was that suffered Vse 1. Simile Quest. Sol. Vse 2. Vse 3. Simile Thirdly for whom be suffered Vse 1. Vse 2. Simile Simile Fourthly the â—nd why Christ suffered The generall end of his death 1 Object Sol. 2 Heb. 9. 12. 3 Simile The particular end of his death First to reconcile us Simile Plead against Satan Secondly to abolish sinne Simile Fifthly of whom Christ suffered Sixthly what Christ suffered 1 Affliction the curse of our sins wrought in Christ Two causes of Christs Feare 1 2 1 Causes of Feare Simile Simile 2 Cause of Christs Feare Simile Simile 2 Affliction of Christ. 1 Three causes of Christs Sorrow Vse 1. Simile 2 Simile Simile Simile 3 Affliction of Christ Vse 1. Simile SER. XIV Vse 2. Vse 3. Two reasons why sinne seemes so light 1 Simile 2 Simile 3 Simile First what Christ Praied for Simile Simile Secondly the limitation of his Prayer Thirdly the effects of Christs Afflictions First the procuring Cause Sin Secondly the carriage of Christ Simile Simile 2 King 8. 29. First He did sweat Secondly blood Vse 1. Simile Vse 2. 3 Thicke bloud Heb. 12. 1. Iob 15. 16. 4 It ran thorow his garments Simile Simile 5 It ran on the ground Simile Simile The second thing Christ suffered from God on the Crosse 1 Sam 28. 15. The first cause 1 The manner of it Vse Simile Simile The second cause of it Reason 1. Simile Reason 2. Simile Simile Simile 3 The end of the Darknesse Simile 2 The effect of Christs suffering on the Crosse 1 SER. XV. Simile Quest Sol. 2 3 Two times the devill tempts busily Simile 2 First what it is to be forsaken 1 Vse 2. Secondly how farre forth God forsaken 1 Simile The second desertion Simile How farre forth one may be forsaken in the life of grace Quest Sol. 1 Foure grounds proving that a Christian or a true beleever is neither totally nor finally forsaken of God 2 3 4 1 They fall in part Simile 2 He fals not finally Simile Vse 1. Vse 2. Vse 3. Simile 3 Why God forsakes his people 4 How we should carry our selves being forsaken First mournefully Secondly patiently Simile Thirdly hâ—lily Simile Secondly what Christ suffered of men Three reasons to enable us to suffer from men 1 2 3 Simile Simile First the place where 2 Simile Simile 3 Simile Secondly the time when Thirdly the preparation for it Fourthly the meanes and manner Simile Simile SER. XVI The second thing what did moove Judas to betray Christ First the merchant Simile 2 The Chapman 3 The Ware sold 1 2 3 4 5 4 The Price Distinction of Shekels 1 2 3 The Manner 4 The Issue and event 1 2 Simile Simile Simile First in his taking two things 1 The Iewes obduration Secondly a meditation of the last Iudgement 1 2 3 Simile Simile 2 The binding of Christ three reasons of it in regard of mans intention First for paine and punishment Secondly for the more security Thirdly to put the more disgrace upon Him Secondly Hee was bound in regard of God for three causes 1 2 3 First the chaine of condemnation Simile Simile Secondly the chaine of corruption Simile Simile Thirdly Christs leading away 1 The Person 1 A Young man Simile 2 2 The declaration of his Love 1 2 1 2 3 3 The souldiers rage Matth. 7. 4 His escape Simile 1 SERM. XVII Before whom he was Arraigned Secondly the causes why Christ was arraigned 1 2 3 Iob 9. 20. Thirdly the manner of his arraignment Foure testimonies of Christs innocencie First his concealement Secondly his defence 2 3 4 1 2 Simile Simile First how often Pilate sought to deliver Christ. The first time 1 2 Simile 1 King 10. 8. The second time Proverbs The third time The fourth time 2 The meanes used to deliver Christ Quest 1. 2 Ans 1. Ans 2. 1 By speaking for Him Simile 2 By sending Him to Herod Simile Thirdly by ioyning Christ with Barabbas Simile Simile Fourthly by whipping of him Vse 1. Vse 2. Vse 3. Thirdly what made Pilate so stand for Christ. First his owne conscience Simile Simile Secondly the admonition of his wife First who sent the message Secondly when it was sent Thirdly the message Simile Fourthly the reason and cause SERM. XVIII Vse Simile 2 3 Simile 3 The strange silence of Christ Simile 4 Christs protestation 5 Christs Commination 4 What made Pilate to condemne Christ 1 The importunitie of the Iewes Simile Simile Simile 2 Feare to lose Caesars favour SERM. XIX The first thing Christ must die the death of the Crosse for foure reasons 1 Because it was onely accursed 2 Because it was a shamefulâ— death 3 Because it was one of the painefullest dâ—aths Reasons 4. 1 2 3 4 Vses 2. 1 2 Why Christ dyed not an ordinary death 4 1 2 The second point how Christ was led to bee crucified 1 In his owne garments Vse 1. Simile 2 2 They laid his Crosse upon him 1 2 3 Simile Iob. 6. 14. The third thing where Christ was crucified 1 Without the Gate Three Reasons why Christ suffered without the Gate 1 Simile Simile Simile 3 Simile Simile 2 In Golgotha SERM. XX 2 Simile Fourthly the manner of Christs crucifiing Matth. 27. 34. Mark 15. 25. Quest. Why Christ refused the bitter cup. 1 Sol. Division of Passion twofold Simile 2 Simile Fifthly the crucifying of Christ 1 2 3 4 5 Vse 1. Simile Simile Simile Vse 2. Vse 3. Vse 4. Vse 5. Of the stripping of Christ Vse 1. Vse 2. Vse 3. Next crucified betwint two theeves 1 2 Five falsehoods of popish Crucifixes 1 2 3 4 5 Fiftly Christs Behaviour on the crosse Simile Simile The seven last words of Christ upon the crosse The first word of Christ on the crosse First for whom Christ prayed 1 Simile Simile Five Considerations to move us to love our enemies 2 Simile 3 Simile 4 Simile 5 Simile The second Lesson Quest. Sol. Simile Simile 2 What Christ prayes for 3 When hee prayed for them 1 Simile 2 1 Of Compassion 2 Of Extenuation SER. XXI 1 Occasion of the speech First a Morall Simile Secondly a Spirituall use Simile 2 The Speech it selfe 1 2 1 Object Sol. 2 3 Order of our Duty Simile 4 Simile Object Ans Simile Secondly the time when he spake Simile Heb. 11. 21.
workings of the spirit Simile 1 2 3 Vse 1. Simile 2 3 Simile Sixe benefits we have by the holy Ghost 1 To shew us our miserable estate Simile Simile Simile 2 Illumination of Gods Will. Two waies the Holy Ghost teacheth First by opening our hearts Simile Secondly by strengthening our memory Simile Thirdly Holy Regiment and Government Simile Simile The Holy Ghost governesus two wayes First by restraining evill Secondly by stirring us up to good The fourth Benefit is to give power to perfâ—orme holy duties Simile Impossible to a naturall man 1 2 3 Fifthly comfort in distresse How the comfort of the Holy Ghost exâ—â—ds 〈◊〉 other comfort 1 For 〈◊〉 2 In regard of Puritie Simile 3 In regard of Death 1 In affliction by perswading of Gods love 2 2 By turning all things to our good 3 By comfort that our troubles shall have an end 3 Wayes the Holy Ghost comforts in trouble 1 2 3 2 The Holy Ghost comforts in distresse of conscience How the Holy Ghost comforts in distresse of conscience 1 2 3 At the day of death the Holy Ghost comforts 1 Comfort 2 Comfort 3 Comfort 6 Benefit Vse Simile SERM. LVIII The first Conclusion The first Ground Simile The second Ground Simile The wayes to quench the Spâ—rit First by withdrawing the matter Secondly by powring on water Thirdly by smothering Simile 4 Negligence Simile 2 Conclusion 1 2 Simile 3 Conclusion Foure grounds that the Spirit once truely given is never finally lost 1 The â—romise of God 2 The Power of God 3 Christs Prayer 4 From the Nature of the seed 1 2 Simile 3 Simile 4 Simile Vse 1. Simile Vse 2. Simile Vse 3. Simile How we may retaine the Holy Ghost Five meanes to nourish the Spirit The first use of meanes Simile Simile Secondly not to grieve the Spirit Simile The Spirit grieved two wayes First sinning against Illumination Simile Secondly by disobedience to his motions Thirdly to marke the removes of the Spirit Simile Simile Fourthly to put the Spirit to imployment Simile 5 Not to over burthen the spirit with cares Simile Simile Simile SER. LIX 1 Vnder what forme wee must beleeve ART IX 2 What wee must beleeve of the Church 1 That God hath a Church Vse Quest Ans Vse 2. Simile 1 What the Church of God is The definition of the Church 1 The Church a company Simile 2 A company of called ones Vse 1. Simile Vse 2. 3 Vse 1. Simile Vse 2. Simile 4 Simile Vse 1. Vse 2. Simile Simile SER. LX. Secondly the Parts of the Church First the triumphant Church The Saints are glorified now Reason 1. Object Sol. Reason 2. First against naturall reason Simile Object Sol. Secondly against sanctified reason Secondly the Church militant A man must be a member of the militant before â—e can be of the Church Triumphant Simile Vse 1. Weake Christians deceived Object Sol. Vse 2. Simile Vse 3. Simile Vse 4. Simile SER. LXI Particular parts of the Church Simile Object Sol. 1 2 How the Church is one Simile Simile Vse 1. 3 The diverse states of the Church Simile Simile Simile Vse 1. Simile Vse 2. First it is a mixed company Simile Secondly it may be more pure at one time than another Simile Simile When we may not Separate lawfully from the Church 1 2 3 When we may separate Ans. 1. Affirm Simile 2 SERM. LXII 4 Five priviledges and dignities of the Church The first dignitie of the Church The Citie of excels others in foure respects 2 This societie is to preserve soules especially Simile 3 All commodities goe thither for spirituall life 4 Here is spirituall freedome Vse 1. Simile Vse 2. Vse 3. 2 Dignitie of the Church 1 Consequent That Christ is the head of the Church onely three proofes 1 Simile 2 3 2 Consequent Simile Simile 3 Consequent Simile Simile Vse 3 Dignitie of the Church Simile 1 He loves the Church Three wayes SERM. XLIII 1 Signe of Love Simile Simile 2 Signe of Love 3 Declaration of Love Simile Simile 2 Deduction Simile Simile 3 Deduction 4 Deduction Simile Simile 5 Deduction 6 Deduction Simile Simile Simile 4 Dignitie of the Church Church ground and Pillar of Truth two wayes 1 The Letter of the Scripture Simile Simile Simile 1 Reason prooving the letter of â—he Scripture hath beene kept uncorrupted Reason 2. Reason 3. Simile Reason 4. 1 Argument Reason 5. Vse Quest Sol. Simile Simile Quest. Ans The first proofe of true Translation The second proofe of true Translation Simile Object Sol. 1 Sol. 2 Vse 1. Simile Vse 2. Simile What Canonicall Scripture is Simile Why the Apocrypha was not equally received into the Church foure grounds 1 The Iewes received them not 2 Apocrypha writers were not Penmen of the Scriptures 1 2 3 They bee not of the witnesses Christ will stand to 4 The wants and imperfections of the Bookes bewray so much Vse 1. Simile Simile Vse 2. Simile Vse 3. Simile Simile Simile Quest Sol. Simile Seven Evidences of the Scriptures 1 The Puritie of it 2 By the maiestie of it Simile Simile 3 By the Power of it 4 By the Predictions of it 5 Evidence by the sinceritie of it Simile 6 Evidence the consent of writers 1 In the matter 2 Manner 7 Evidence by Naturall Reason Vse 1. Simile Vse 2. Simile Vse 3. Vse 4. Simile Simile Fifth dignitie of the Church There is no salvation out of it Simile Simile Foure reasons why thereis no salvation out of the Church Reason 1. 1 Ioh. 5. 19. Col. 1. 15. 1 Pet. 2. 9. Simile 2 Reason Simile Reason 3. Reason 4. Vse 1. Simile Simile Vse 2. Simile Simile Vse 3. Simile Quest Ans Simile Quest Ans Simile 2 The Properties of the Church 3 Things seeming to oppugne the Holinesse of the Church 2 Simile 3 Foure wayes the Church is Holy 1 How the true Church may erre two waies 1 Simile 2 Simile 2 Simile Simile Simile 4 Object Defects of Popish Holinesse 1 Failing 2 Failing Simile Simile Vse 1. Simile Simile Simile Vse 2. Vse 4. Simile 2 Propertie of the Church In three regards the Church is sâ—â—d to bee Catholike 1 Of place Vse 1. Simile Vse 2. Simile 2 Of Persons Simile Simile 3 In Regard of Time Vse 1. Simile Vse 2. Object Ans 1. Ans 2. Simile Three Reasons proving that Papists cannot be the true Catholikes 1 2 1 Tim. 2. 5. 3 Vse Simile Two Reasons why God withholds worldly things from his Children 1 Simile Simile 2 2 Sorts of blessings given to the Church Some in this life some in that to come Simile The first blessing God bestowes on his people in this life is the Communion of Saints Communions of the wicked 1 2 3 Simile 1 Communion with God Simile Our Communion with God stands in two things 1 2 Simile 2 Communion with Christ Ioh. 1. vlt. Christ communicates foure things to us 1 Himselfe Quest Sol. Simile 2 The right of his death and merit Simile Simile 3 Power of spirituall
life 4 The dignitie of his owne estate 2 Wee communicate to Christ three things 1 Our Nature Simile 2 Our sinnes 3 Our troubles and dangers Simile The Saints communion one with another Simile Simile The communion of Saints with the living stands in five things 1 Communion of affection Simile Simile 2 Communitie of Graces Simile Simile Simile 3 In spirituall Sacrifices Simile 1 Exhortation Simile 2 Admonition Simile Simile 3 Consolation Simile 4 Mutuall Prayer Fourthly the Saints Communication in Riches Simile SERM. LXIX Simile 1 That there ought to bee a Communion in goods Simile 2 The bounds and Limits of this Communion of goods 1 The Excesse of giving Simile Object Ans Simile Another kinde of Excesse 2 The Defects of giving 1 Defect 2 Defect 3 Defect Simile Simile Quest Ans Simile 5 Bearing with one another How the flesh may overcome the Spirit Simile Simile In three things Christians must beare with one another 1 They hide infirmities Simile 2 When they cannot cover they excuse them 3 They can endure the partie when the fault is open and unexcusable Vse 1. Simile Object Ans Three Reasons that no man can merit for another Reason 1. Reason 2. Reason 3. Vse 1. Simile 2 The Communion of the living with the dead Simile 2 Wee have the same faith and hope and love 3 The Communion of the Dead with the Dead in two things 1 Of in regard their bodies 2 Simile Object Ans 1. Simile Ans 2. 2 They have communion in regard of their soules SERM. LXX Simile ART X. Simile Simile 1 That the soule dieth not 1 Proofe by the Scripture 2 By Reason Reason 2. Reason 3. 1 2 Vse Simile Simile 2 That the soule sleepe not in the body Reasons against it Cause of sleepe 2 Object Ans 3 That the soules doe not goe to a middle place Foure lets of the communion of Saints 1 Let the mixture of evill men In wronging the Saints 1 Simile 2 They vexe them with their fine Simile 2 The imperfections of good men Simile 3 The distance of Place Simile Simile Simile 4 Narrownesse of their Love 1 Pardon of sins one the greatest blessing of this life Simile SERM. LXXI Vse Simile Simile 2 Pardon of sinne is onely for this life Simile 1 That all men bee sinners Simile Vse 1. Simile 2 No way to have release but by forgivenesse of sinnes Simile Object Ans Reasons against Mans satisfaction Reason 1. Reason 2. Reason 3. Quest Ans Vse 1. Simile Vse 2. Simile 3 That forgivenesse of sinnes is to bee had if sought for Vse 1. Simile Simile Vse 2. Simile Vse 3. 4 That there is forgivenesse of sinnes without limitation Vse 5 That none but God can forgive sinnes Reason 1. That none but God can forgive sinnes Simile Reason 2. Reason 3. Object Ans Object Ans Ans 2. Vse 1. Simile Simile Vse 2. Simile Simile Simile 6 Gods pardon is conditionally if men repent Of particular forgivenesse of sinnes Quest Ans Generall Simile In Particular Foure wayes to know our sinnes are pardoned First if humbled for them Simile 2 If prayed heartily for forgivenesse 3 Whether wee have got strength against them Simile Simile Quest Ans 4 If wee have attained a peaceable Spirit Simile SERM. LXXII Quest Ans Three comfortts of forgivenesse of sinnes 1 Knowledge of Salvation 2 Then all that God sends us comes of Love Simile Simile ART XI 3 That with the pardon of sinne the punishment of them is removed 2 Benefit of the Life to come The Resurrection of the Body The Order that God takes in giving us blessings Simile 1 Wee beleeve to rise againe 1 Proofe by the Scriptures Reasons proving the Resurrection 1 From the Power of God 2 It is cleare also from the Iustice of God 1 2 3 From the mercy of God 4 From the end of Christs comming 5 From the Resurrection of Christ Object Ans 1 Obiection of the Atheists Ans Simile Object 2. Ans Simile Simile Object 3. Ans Simile Object 4. Ans Vse 1. Simile Vse 2. Simile Vse 3. SERMON LXXIII Simile Secondly we shall rise againâ— with the same bodies Object 1. Ans 1. Object 2. Ans 2. Object 1. Ans Simile 2 Vse 1. Simile Vse 2. Simile Simile Vse 3. Quest. Of knowing one another at the Resurrection Reason 1. Reason 2. Reason 3. Reason 4. 3 The Time when we shall rise Foure Reasons why the Resurrection is delaid 1 Simile 2 Simile 3 4 Vse 1. Vse 2. Simile Vse 3. Quest What may comfort in our lying in the grave Ans. 1 2 Sam. 21. 10. Simile 2 Simile 3 4 Simile Vse Fourthly by whose power we shall rise Vse 1. Simile Vse 2. Vse 3. 5 In what estate our bodies shall rise in Simile Simile The glory of the body consists in sixe things at the Resurrection 1 Intirenesse of parts Reason 1. Reason 2. Vse 1. Simile Vse 2. Simile Object Ans Ans 2. 2 The body shall bee beautiful and lovely Reason 1. Reason 1. Simile Simile 3 In brightnesse and splendor Vse 1. Vse 2. Simile 4 In that they shall bee immortall and immutable Simile Simile Simile They shall bee spirituall Bodies Our Bodies shall bee spirituall in two Respects 1 Because upheld by the Spirit 2 Because subject to the Spirit Simile Simile 6 It shall bee a powerfull Bodie in three things 1 To act without wearinesse 2 Because it shall bee able to move it selfe nimbly in the aire 3 In that they shall bee pâ—ircing Simile In what estate the wicked shall rise 1 In a disgracefull estate 2 They shall bee clogged with all miserie necessitie and want Luk. 15. 19. Simile SERM. LXXIV Simile Exod. 19. 24. Quest 1. whether monsters borne shall rise monsters Simile Ans That the deformities of the Saints shall onely bee repaired Quest 2. In what Sex all shall rise againe Ans Quest 3. Whether Children and old men shall rise so againe or not Ans 1. 2 3 4 Reas 1. against the former opinion 2 3 Object Ans Simile Iohn 10. 27. Simile Simile Object Ans Object Ans Simile Simile 1 God promiseth to his people Life twofold 1 Naturall Life 2 Our spirituall Life 1 Degree of Spirituall Life The Life of Grace Simile Simile 2 The Life of Glorie Simile Simile 2 Cor. 12. 5. Simile Secondly from all the labours of this life Simile Simile Thirdly from Originall sinne Simile Fourthly from all worldly power and authority Fifthly from all society with the wicked Simile 6 We shall be freed from all sicknesses and diseases Simile What things we shall inioy in life everlasting 1 Immediate societie with God Simile 2 The Eternall presence of Christ wee shall enjoy Simile 3 The societie of all Saints Angels and Archangels c. 4 Lordship over all the world Simile 5 A conâ—inuall Sabbath to the Lord. Simile The continuance of Life everlasting Simile Simile Simile 1. Pet. 1. 4.
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
so as no life flowes from the head to it hee will rubb and chafe it to bring heate and Spirits into it againe so when wee see our selves hang by as dead members and that hardly any life of grace flowes unto us wee should never bee at rest but use all the meanes wee can to heare the word pray repent of our sinnes get faith in Christ never to bee at quiet till wee feele a derivation of the graces of Christ unto us The third consequent is that seeing Christ is the head of the Church and the Church his body Therefore hee will preserve all the members of it There is never a little toe finger or a bone in the body of Christ that shall perish but hee will preserve them all We see in nature that the head will labour to preserve the rest of the members that they doe not perish much more will Christ preserve his mysticall body Hence therefore is our comfort that wee stand not by our own power but by the power of Christ and the life that wee live in grace wee have not by the power of nature but by Christ therefore hee will preserve us and keepe us as Iohn 17. 12. saith Christ of those that thou hast given mee have I lost none Wee are all dead by Adam but we are made alive by Christ so Revel 2. 16. Christ is called the roote and the generation of David It is a Metaphor taken from herbes in a garden that although the stalke and the leafe die in the winter time yet they are preserved in the roote and when the spring time commeth they will put forth againe so though wee die in our selves yet wee are preserved in the roote which is Christ although the stalke and the leafe die yet wee are safe in the roote The use is Seeing that the Church is the body of Christ therefore all injuries and wrongs that are done unto the Church Christ takes as if they were done to himselfe not onely the injuries and wrongs that the world puts on them but also the disgraces and shames that Christians bring upon themselves therefore thou that art a Christian consider with thy selfe thou art a member of Christ looke what disgrace thou bringest on thy selfe thou bringest on Christ as 1 Cor. 6. 15. saith S. Paul Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of an harlot God forbid or shall wee abuse them to drunkennesse looke what disgrace we cast on our selves we bring on Christ because we bee Christs Members Therefore Chrysostome saith well O man by thy sinne thou dost not disgrace thy owne selfe but another and the shame doth not rest on thy owne body but it rests on another mans that is on the body of thy Lord and Master Iesus Christ So Augustine saith if thou have no care of thine owne selfe yet have care of Christ and if thou care not for defiling of thine owne body and disgracing of it yet take heede of defiling and disgracing of the body of Christ rest not on thy selfe but on Christ therefore how carefull should we be that we doe not defile our bodies SERMON LXIII EPHESIANS 5. 25. Husbands love your Wives as Christ loved the Church and gave himselfe for it THere bee five things wherein the dignitie of the Church consists 1. It is called the Citie of God or the House of of God because there is a speciall presence of Gods Spirit 2. It is called the Body of Christ 3. The Spouse of Christ or the Bride 4. It is the Pillar and ground of Truth 5. It is like unto Noah his Arke that there is no salvation without it Two of these wee haue intreated of already and now are come to speake of the third which is this That the Church is the Spouse and the Bride of Christ because it hath pleased Christ to bestow himselfe on the Church to marry and to adjoine himselfe to it in the most neerest bond that may be Man and Wife are not neerer tyed one to another by the bonde of marriage than Christ hath tied and bound himselfe to her by the bond of the Spirit therefore the Church may well bee tearmed the Spouse and the bride of Christ as Cantic 5. 1. I am come into my garden my Sister my Spouse so Iohn 3. 29. He that hath the bride is a bridegrome but the friend of the bridegome which standeth and heareth him rejoyceth because of the bridegroomes voyce So Revel 21. 9. saith he Come I will shew thee the Bride the Lambes wife What a great comfort is this that such silly people as we be should be advanced to this honour as 1 Sam 25. 41. when David sent to Abigall to take her to wife saith she Let thy handmaid be a servant to wash the feete of thy servants of my Lord so wee may say what Lord wilt thou make mee thy Spouse and they Bride it is honour and glory enough for me to be a poore servant to wash the feete of the meanest of thy servants Now as many lines come from one Center so there may be many points deducted out of this point First seeing the Church is the Spouse and the Bride of Christ therefore He loves the Church the love betweene man and wife is great but the greatest love is betweene Christ and his Church as it is Gen. 2. 24. Therefore shall a man leave father and mother and cleave to his wife the greatest bond in nature is betweene them and the greatest bond in grace is betweene Christ and the Church It is said Esay 43. 4. Since thou wast precious in my sight thou hast beene honourable and I have loved thee therefore will I give Man for thee and People for thy sake So Revel 3. 9. I will make them that they shall come and worship before thy feete and to know that I have loved thee In my Text we see Christ hath not onely loved the Church but hath made declaration of his love wee read Milac 1. 2. that the Lord saith to the people I have loved you and the people say to God Wherein hast thou loved us But thankes be to God wee need not say so for Christ hath not onely loved us but he hath made declaration of his Love that we may feele it and see it If Christ should have loved us and we should not have knowne it it had beene a great matter But the comfort is the greater that hee makes declaration of his Love to us Now in three things Christ makes declaration of his Love to the Church First in that Christ hath spared no paines nor labour nay hath given his owne life and blood to redeeme it greater love than this could no man shew than to give his life for his friend But Christ sets out his love towards us seeing whilst we were yet sinners He
died for us as Saint Paul saith Rom. 5. 8. It was love and a great love too that made Iaakob serve seven yeeres for a wife in Syria which hee thought nothing much more it was love and great love in Christ that hee would be contented to bee borne in a Stable to bee laid in a Manger to sweat blood and water in the garden to die that accursed death of the crosse and to bee laid in the ground for us all which Christ accounts as nothing so we may be saved and brought home to God Esay 53. 11. it is said He shall see the travell of his soule and shall be satisfied so we may be saved and brought home to God this will satisfie Christ he will thinke all his paines as nothing Secondly Christ hath made declaration of his Love in that he doth wash away our sins from day to day in his blood for whereas nothing in this world can wash away our sins but his blood it hath pleased him to dippe a handkerchiefe as it were in his blood to wipe away our sinnes this is another evidence that he loveth us as Revel 1. 5. it is said that he hath loved us and washed away our sins in his blood therefore whosoever doth not feele his soule and conscience to be cleansed and the blood of Christ to eate out the venome of his sinne Christ hath not declared his love unto him as yet in any comfortable manner Thirdly Christ declares his love to the Church in that hee sends love tokens unto her which are the gifts and graces of his Spirit A loving husband if hee bee in a farre Countrie will send love tokens to his wife there is never a messenger that comes but he will send some Iewell or peece of gold so Christ doth to his Church send love tokens from day to day as Ephes 4. 8. it is said When he ascended up on high he led captivitie captive and gave gifts unto men so when he came at the highest top of glory hee did not forget his poore Church but sent gifts to it as Acts 2. 35. it is said Since then that he by the right hand of God hath beene exalted and hath received of his Father the Holy Ghost hee hath shewed forth this which you now see and heare This is a plaine evidence that his heart is upon us and that he doth not onely love us but makes declaration of his love that we may see and feele it from day to day Hence we may inferre though Christians bee despised in the eyes of the world and not regarded yet they be deare in the eyes of Christ he regardeth and loveth them Wee see a good wife if her husband love her shee cares not who hates her so her husband bee pleased shee cares not who is displeased so it should bee with a Christian if Christ love him hee should not care though the world hate him so Christ be pleased hee need not care who be displeased with him Secondly seeing the Church is the Spouse and Body of Christ therefore he will richly indue the Church Wee see when a man marrieth with a woman the marriage deeds be made he gives her an interest in his lands and indowes her with his goods so Christ doth indue the Church with his righteousnesse holinesse with his merits Thus Phil. â— 9. Paul desireth that he might be found in Christ that is not having his owne righteousnesse which is of the law but that which is through faith in Christ So also 1 Cor. 1. 30. saith the Apostle But yee are of him in Christ Iesus who of God is made unto us wisedome righteousnesse sanctification and redemption that according as it is written Hee that rejoyceth let him rejoyce in the Lord this is another comfort to a Christian that though he be poore in himselfe yet he shall be rich in Christ If a poore Maid marry with a rich Husband though her father left her nothing nor never a friend yet she thinkes her selfe well provided for so though we bee poore in our selves our father Adam having left us nothing but sinne yet if weâ— can marry with Christ hee will richly indow us with all his Graces Thirdly seeing the Church is the Spouse and the Bride of Christ therefore hee will adorne it with all his graces It is said Esai 61. 10. I will greatly rejoice in the Lord and my soule shall bee joyfull in my God for he hath cloathed mee with the garments of salvation and covered mee with the Robe of Righteousnesse hee hath decked me as a Bridegroome and as a Bride tireth her self with her Iewels And to the same effect wee read Revel 19. 8. unto her was granted that shee should bee arayed with pure fine linnen and shining for the fine linnen is the Righteousnesse of Saints so then the Lord will not leave the Church naked but will beautifie and adorne it with his graces therefore wee must labour to feele this and see it for if our conscience shall tell us that wee are naked not having one grace of his Spirit then wee doe not belong to him for without this golden garment of Christs righteousnesse wee shall not bee set at the right hand of Christ as it is Psal 45. 9. but as long as wee bee naked and have not this golden garment on wee doe not belong to Christ for if wee did hee would adorne and beautifie us with all his graces in some measure Fourthly seeing the Church is the bodie and spouse of Christ therefore hee will discharge the Churches duties A woman that is in debt when she is maried to a man all her debts are devolved unto her Husband she shall not answer the debt but her husband because shee is under his covert so the Church shall not answer for her debts but Christ shall as 1 Pet. 2. 24. it is said Who his own selfe bare our sinnes in his own bodie on the tree and Rom 8. 3. saith the Apostle for that which was unpossible to the law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinnefull flesh and for sinne condemned sinne in the flesh Therefore seeing Christ hath discharged our debt and tooke it upon him it is a comfort to the Church that they shall not answere for it Hence wee may learne that when the Divell shall impleade us for our sinnes and debts wee must not deny the debt and say it is not so but answer him wee bee not the parties that are loiable to the Law but hee must goe to our he band Christ hee hath taken our debt upon him and will answere whatsoever can be required of us To make this plaine as wee reade 2 King 4. there was a poore Widow that was impleaded for her debt who comes to the Prophet and tels him of it Hee askes her what shee had
death and merit so that whatsoever is due to Christ in regard of the right of his death and merit wee may claime at Gods hand the favour of God the pardon of our sins and the glory of Heaven is due to us in regard of the merit of his death as Peter saith By his stripes we are healed so a Christian may be bold to say Christ is mine and his death mine his life is mine and his crosse mine and his paines mine to my eternall comfort therfore in the troubles of conscience and accusations of the Divell we may goe to God and tender before him the death and merits of Christ if we should tender our owne righteousnesse this would shame and disgrace us If a man should be imprisoned for a debt which was payed by a suretie if he could finde the suretie he would bring him to the Iudge and say here is the Man that did discharge my debt here are the empty bagges that the money came out of that paid my creditor surely any Iudge would acquit that Man so when the Devill shall implead us for our sinnes we may goe to God and shew him Christ and we may quiet and stay our selves here saying This is he that hath paid my debt here is the emptie purse here are the empty veines that the blood came out of and then without all doubt God will acquit us Therefore we must tender the merits of Christ to God spread them before him and stand to them To this purpose saith Chrysostome Christ hath taken away the hand-writing which was against us and hath given us another bill bond or new writing whereby we may claime Christ He hath not done by us as the unjust Steward did by abatement but hee having quite wiped out all hath given us a new bill and hath made God a debtor to us Thirdly the power of our spirituall life We indeed are able by nature to move and stirre and to do the duties of our calling to buy and sell c. but are not able to stir a foote to Heaven to looke after that nor move towards it till Christ communicates a spirituall life unto us So 1 Iohn 5. 12. saith he He that hath the Sonne hath life and he that hath not the Sonne hath not life as 2 King 12. 21. the dead Souldier was not able to move or stir till being laid in the Sepulchre of Elisha he touched his loynes and then he revived and stood upon his feete so we are dead by nature and not able to move or stirre a foote in the wayes of God till we touch the Body of Christ by Faith then we revive and stand up life comes into us againe Fourthly the dignitie of his owne estate for by nature Christ is the Son of God and he makes us the Sonnes and Daughters of God by Adoption and Grace and drawes us into the same dignitie and honour with him to be called the Sonnes of God But it is a harder matter for us to be made the Sonnes of God than for Christ to bee made the Sonne of Man Now as Christ communicates something to us so wee something to him We communicate to him three things first our Nature secondly our sinnes thirdly our troubles and afflictions Here wee see what an exchange wee make with Christ Hee communicates to us himselfe the right of his death merit and spirituall life and the dignitie of his owne State and we communicate to him our nature our sinnes and troubles First wee communicate to him our Nature and that not in the best estate when it was in integrity but since it was disgraced and subject to sicknesses diseases and troubles this is the change wee make with Christ like Hiram and Salomon Hiram gave to Salomon gold and silver and Firre trees and what the heart of the King could desire and Salomon gave to him a few dirty Cities In like manner Christ giveth to us what our heart can desire his owne selfe the right of his death merit and spirituall life the dignitie of his owne estate and we give him a few dirty cloathes our bad nature disgraced with sinne subject to troubles and afflictions If wee would have communicated any thing it should have beene of the best because He is God blessed for ever Amen it should have beene when our nature had beene in the best estate but we communicate to him our sinnes and troubles therefore wee should admire Christs love and goodnesse to us that will accept of this exchange Secondly we have communicated a worse thing than this our sins as 1 Pet. 2. 14. who his own selfe bare our sins in his body on the tree c. all the wicked shall carry their owne sins on their backe to Hell with them but the sinnes of the godly are laid on the backe of Christ he bare them the cruell Souldiers laid the Crosse on Christ and made him to beare it but we laid a greater burthen than that on him the burthen of our sins for the weight of the crosse is nothing to the weight of our sinnes Thirdly we communicate to Christ our troubles and dangers as Esay 63. 9. In all their troubles he was troubled and Col. 1. 24. Now I rejoyce in my sufferings for you and fulfill the rest of the sufferings of Christ in my flesh for his bodies sake so Christ suffereth still in his members by compassion and fellow feeling And these be the goodly things that we communicate to Christ nothing but our nature and sins our troubles and dangers as I told you a little before out of 1 Kings 9. 11. there was an exchange betweene king Salomon and Hiram he gave Salomon gold silver Firre trees and Cedar trees and all that the heart of the king could wish and Salomon gave Hiram twentie dirty cities in the land of Galile but it is a better exchange that Christ makes with us for he giveth all that the heart of a Christian can wish his wisedome righteousnesse himselfe his merits and death a spirituall life and the same dignitie and honour with him but we againe repay him with our nature sins and dangers therefore hence let us learn to admire this great kindnesse and love of Christ to us that will be content therewith Now as the Saints have communion with God and with Christ so have they communion with one another by meanes of love as Exod. 25. We see the golden Cherubim did so looke towards the Arke and the Mercy seat as that they looked one towards another So wee must looke to God and to Christ by the eye of faith as we must have one eye also to one another by love This societie is comfortable for Gen. 2. 18. God saith It is not good that man should be alone therefore if it were a good thing for man to have communion and societie in the life of nature much better is