AN EXPOSITION OF THE CREED: OR, AN EXPLANATION OF THE ARTICLES OF OUR CHRISTIAN FAITH. Delivered in many afternoon Sermons, by that Reverend and worthy Divine, Master john Smith, late Preacher of the Word at Clavering in Essex, and sometime Fellow of Saint john's College in Oxford. Now published for the benefit and behoof of all good Christians, together with an exact Table of all the chiefest Doctrines and Uses throughout the whole Book. Uprightness hath boldness. HEB. 11. 6. But without Faith, it is impossible to please Him, for he that cometh unto God, must believe that He is, and that He is a rewarder of them that diligently seek Him. AT LONDON, Imprinted by Felix Kyngston, for Robert Allot, and are to be sold at his shop at the sign of the black Bear in Paul's Churchyard. 1632. TO THE RIGHT HONOURABLE AND NOBLE LORD, EDWARD LORD MOUNTAGVE OF BOUGHTON. Right Honourable, THere hath been both in former Ages of the Church, and also in these latter times, that zealous desire and endeavour in many worthy Divines to advance true Religion, and to benefit the church of God, that they have not only by their assiduous preaching in their life time won many souls to God, but also have left diverse monuments in writing, whereby they being dead, do yet speak: and the holy Doctrine by them taught is transmitted and propagated to posterity after them. Amongst whom Mr. John Smith, late Minister of Clavering in the County of Essex, a man much reverenced for his Religion, Learning, Humility, and Holiness of life whilst he lived; whose memory is also very precious with good men since his departure out of this life: besides his indefatigable pains which he took in dispensing faithfully the Word of life, did leave behind him certain Treatises in writing, which in the judgement of some godly men were like to prove profitable to the Church, but because they were left by him not perfectly digested into order, as having no intention to present them to the public view (such was his Modesty and Humility;) therefore some of his friends at the entreaty of me and my wife, the Relict of the said M. john Smith her former dear husband (having direction from us) have taken great pains to gather them together, to make them ready for the light, which their industry, as it was very acceptable to us, so we were very desirous that the fruit thereof might redound unto many, and therefore did cause commit them to the Press, knowing that any good the more it is communicated, the better it is. And this Treatise containing the Sum of Faith, being (as it were) a Christians freehold, for which he ought to contend ● anquam pro aris & focis. We thought it not unworthy to present unto your Honourable Patronage being an Orphan deprived of its own Father, hoping that by your Honour's countenance and approbation, it shall the better be accepted of all true hearted Christians, and I was the more emboldened hereunto, because of your Honour's zeal to true Religion, Reverence the Word of God, Love and bounty to the faithful and deserving Preachers thereof, Goodness towards all men, justice and Equity in the Commonwealth's affairs, and great Care of the good of your Country which is not only experimentally known to me (who am by many special Interests obliged to your Honour) but also to all other in these parts who are so happy as to have continual proof thereof. And though this poor Posthume is permitted to venture abroad naked (as it were) without those rich Robes, Ornaments, and quotations wherewith the Father (if he had lived) might plentifully have enriched it. Yet I most humbly crave your Noble Protection for it, and favourable censure of both the Work and Publisher: so shall your Lordship's Noble favour herein yet further bind me, Your Honours truly devoted and much obliged, ANTHONY PALMER. To the Christian Reader. IT is available for the better entertainment of this work to know something concerning the Author, concerning the work itself, and concerning the Argument: for the Author, my acquaintance with him was especially towards the declining part of his years; at what time (as they speak of the Sun towards setting) the light and influence which comes from worthy men is most mild and comfortable. The gifts of men then (perhaps) are not so flourishing as in their younger time; but yet more mature, and what cometh from them is better digested. In the prime of his years he was trained up in S. john's College in Oxford, being there fellow of the House; and for Piety and Parts esteemed highly in the University, of those that excelled in both. Afterwards he grew to that note, that he was chosen to read the lecture in Paul's, succeeding therein that great l●●ned man, Doctor Andrew's, late Lord Bishop of Winchester, which he discharged, not only to the satisfaction, but to the applause of the most judicious and learned hearers, witnessed by their frequency and attention. Not long after he was removed to a pastoral charge in Clavering in Essex, where being fixed till his death, he shined as a star in his proper sphere. This good man's aim was, to convey himself by all manner of ways into the heart, which made him willingly heard of all sorts; for witty things only, as they are spoken to the brain, so they rest in the brain, and sink no deeper: but the heart (which vain and obnoxious men love not to be touched) that's the mark a faithful teacher aims to hit. But because the way to come to the heart, is often to pass through the fancy, therefore this godly man studied by lively representations, to help men's faith by the fancy. It was our Saviour Christ's manner of teaching, to express heavenly things in an earthly manner. And it was the study of the wise man Solomon (becoming a Preacher) to find out Pleasant words, Eccles. 12. 10. or words of delight: but when all pains is taken by the man of God, people will relish what is spoken, according as their taste is. It falleth out here as it doth in a garden, wherein some walk for present delight, some carry flowers away with them to refresh them for a time, some as Bees gather honey which they feed on long afterwards; some spider-like come to suck that which may feed that malignant and venomous disposition that they bring with them. There cannot be a better Character of a man, than to observe what he relisheth most in hearing: for as men are, so they taste, so they judge, so they speak: Ezekiel (besides Prophetical gifts fit for so high a calling) had no doubt a delightful manner of expression of himself, whereupon the wickeder sort of jews (engaged in sinful courses) came to hear him, Eze. 33. 32. but as a Musician to please their ears, neglecting the authority of his Person, and the weight of his message, it's no wonder therefore if in these day's people stick in the bark and neglect the pith, though sometimes it falleth out with some as with Augustine hearing Ambrose, whilst they bite at the bait of some pleasing notions, they are at the same time catched with the Spirits hook. He was skilful in the original languages, and thereupon an excellent Text-man, well read in writers that were of note, in the several ages of the Church, which made him a well-furnished and able Divine, his judgement was clear, and his conscience tender; and which helped him most, he brought to the great work of the ministry an holy and gracious heart, which raised and carried him to aims above himself and the world. In his conversing he was modest, fruitful, wise, and winning: in his expressions witty, and graceful, in so much that he hath left a fresh and a sweet remembrance of him, until this day. Towards his end her grow more spiritual, setting light by all things here below, and only waited (as his expression was) for the coming of the Comforter: at length (his work being finished) breathing out his life, Revel. 22. 20. with that wish of the spouse, Yea, come Lord jesus. Thus much I thought not unfit to be made known of the Man. Now for the Work itself it must be considered by the learned Reader, that these things were spoken though to a People high-raisd in knowledge, and more refined than ordinary by his teaching; yet to the People; not with a purpose that they should come to the view and censure of the learned. But though they were delivered to the peop●●●▪ yet are they not so popular, but (if my love to the man and the Work deceive me not) they will have the best Reader, either more learned, or more holy or both. It must therefore be remembered, for the more favourable acceptation of this Work, that these Sermons were taken by one of his Parish, a man though pious and of good parts, yet not skilful in the learned languages, and therefore it must needs be, that many apt and acute sentences of the Fathers (by which this learned man did use to beautify and strengthen the Points he delivered) are fallen to the ground and lost, for lack of skill to take up. But howsoever much of the spirits be lost, yet here you have the corpses and bulk of the discourse, and not without some life and vigour, wherein this is peculiar in his manner of handling, that he hath chosen fit texts of Scripture, to ground his exposition of every article upon. Now for the Argument itself the Creed, I think it fit to premise something, because it hath been omitted by the Author, or at least not gathered with the rest. The Creed is of middle authority, between divine and humane, and called the Apostles Creed, not only for consanguintty with the Apostles Doctrine, but because it is taken out of the Apostles writings, and therefore of greatest authority next the Scriptures. It is nothing else but A summary comprehension of the counsel and work of God concerning our supernatural condition here and hereafter. The Doctrine of Salvation is spread through the Scriptures, as spirits in the Arteries and blood in the veins, as the soul in the body. And here (for easier carriage) the most necessary Points are gathered together, as so many pearls or precious stones, that we might have a ready use of them upon all occasions: being as it were a little Bible or Testament, that Christians of all ranks (as suited for all conditions) may bear about with them every where without any trouble. In every Article there is both a shallow and a depth, milk for babes and meat for strong men. Though there be no growth in regard of fundamental Principles (which have been alike in all ages of the Church) yet there hath and will be a proficiency, in regard of conclusions drawn out of those Principles. The necessities of every Christian, and the springing up of unsound opinions in the Church will continually enforce diligence and care in the further explication and application of these fundamental truths. It will not therefore be amiss to set down a few Directions for the more clear understanding of the Creed, and for the better making use of it. And first, for the understanding of it. It hath the Name of Creed, 1 or Belief, from the act exercised about it, to show that it doth not only contain Doctrine to be believed, but that that doctrine will do us no good, unless by mingling it with our Faith we make it our Belief, therefore both the Act and the Object are employed in one word Belief. Secondly, from the Execution in creation and incarnation we must arise to God's decree, nothing done in time, which was not decreed before all times, Act. 15. 18. known unto the Lord are all his works, from the beginning of the world. 3 Thirdly, we must arise from one Principal Benefit to all that follow and accompany it, as in forgiveness of sins, follow righteousness, Peace, and joy; the Spirit of Sanctification, Christian liberty, etc. though the Articles be nakedly propounded, yet are we to believe all the fruits and privileges. So to Gods creating of heaven and earth, we must join his Providence in upholding and ruling all things in both. Fourthly, in the Consequent we are to understand all th●● went before by way of Cause or Preparation, 4 as in the Crucifying of Christ; his preceding Agony, and the Cause of it, Our sins, and the love of God and Christ in those sufferings, 5 etc. Fiftly, though we are to believe Circumstances as well as the thing itself yet not with the same necessity of Faith: as it is more necessary to believe that Christ was crucified, than that it was under Pontius Pilate: though when any Circumstance is revealed, we ought to believe it, and to have a preparation of mind to believe whatsoever shall be revealed: yet in the main points this preparation of mind is not sufficient, but there must be a present and an expressed faith. We must know that as in the Law he that breaketh one Commandment breaketh all, 6 because all come from the same authority, so in the grounds of faith he that denies one in the true sense of it, Fides non eligit objectum. denies all, for both Law and Faith are copulatives, the singling out of any thing it contrary to the obedience of faith. For Particular and daily use, we must know● First, that every Article requires a particular faith, not only in regard of the Person believing, but likewise in regard of the application of the Article believed: or else the Dev ●● might say the Creed, for he believes there is a Creator, and that there is a Remission of sins, etc. but because he hath no share in it, it inrageth him the more. Our adversaries are great enemies to particular faith, and think we coin a thirteenth Article, when we enforce particular assurance, because (say they) particular men are not named in the Scripture, and what is not in Scripture cannot be a matter of faith. But there is a Double Faith, a Faith which is the Doctrine we do believe, and Faith which is the grace whereby we believe; and this Faith is matter of Experience wrought in our hearts by the Spirit of God. It is sufficient that that faith which we do believe is contained in the Scriptures. Now whereas they object that we make it a thirteenth Article, their fourteenth Apostle adds to these twelve many more articles of faith, Bulla Pii quarti. which he enforceth to be believed, with the same necessity of faith as these twelve; neither hath he only entered upon Christ's prerogative in minting new articles of faith, but likewise they have usurped over all Christian Churches by adding Roman to the Catholic Church in the Creed. A bold imposture. But for special faith, the main office of the Holy Spirit is, In opening general Truths, to reveal our particular interest in those Truths, and to breed special Faith whereby we make them our own, 1 Cor. 2. 11, 12. because the Spirit of God reveals the mind of God to every particular Christian; for as the things believed are truths above nature, so the Grace of faith whereby we believe, is a grace above Nature, and created as a supernatural eye in the Soul, to see supernatural truths. Secondly, 2 Where sacred truths are truly apprehended, there the Spirit works an impression in the soul suitable to the things believed: every Article hath a power in it which the Spirit doth imprint upon the Soul. The Belief of God to be the Father Almighty, breeds an impression of dependence, reverence, and comfort. The Belief and knowledge of Christ crucified, is a crucifying knowledge. The true knowledge and faith in Christ rising, is a raising knowledge; the knowledge of the Abasement of Christ, is an abasing knowledge, because faith sees itself one with Christ in both states. We cannot truly believe what Christ hath wrought for us, but at the same time the Spirit of Christ worketh something in us. Thirdly, 3 it is convenient for the giving of due honour to every person to consider of the work appropriated to every one: all come from the Father; all are exactly performed by the Son in our nature for the Redemption of those that the Father hath given Him. The Gathering out of the world of that blessed society (which we call the Church) into an holy Communion and the Sanctifying of it, and Sealing unto it all the privileges believed; as Forgiveness of sins, Resurrection of the body, and Life everlasting, etc. proceed from the Holy Ghost. Fourthly, 4 it hath pleased the great God to enter into a Treaty and covenant of agreement with us his poor creatures, the articles of which agreement are here comprised. God for his part undertakes to convey all that concerns our happiness, upon our receiving of them, by believing on him. Every one in particular that recites these articles (from a spirit of faith) makes good this condition, and this is that answer of a good conscience, 1 Pet. 3. which Peter speaks of, whereby being demanded what our faith is; every one in particular answers to every Article, I believe; I not only understand and conceive it, but assent unto it in my judgement as true, and consent to it in my will as good, and build my comfort upon it as good to me: this act of Belief carries the whole soul with it. Fifthly, 5 though it is we that answer, yet the power by which we answer, is no less than that, whereby God created the world, and raised Christ from the dead. The answer is ours, but the power and strength is Gods whereby we answer, who performs both his part and ours too in the covenant. It is a higher matter to believe, than the common sort think it. For this answer of Faith to these truths as it is caused by the power of God's Spirit, so is it powerful to answer all temptations of Satan, all seducements of the world, all terrors of conscience from the wrath of God and the curse of the Law, it setteth the soul as upon a rock above all. Sixthly, 6 these Articles are a touchstone at hand to try all opinions by, (for crooked things are discernded by bringing them to the rule) what directly or by immediate and near consequence opposeth these, is to be rejected as contrary to the platform of wholesome doctrine. That one monster of opinions, of the bread turned into the body of Christ by transubstantiation, overthrows at once four Articles of the Creed; The incarnation of Christ, Ascension, Sitting at the Right hand of God, and coming to judgement: for if Christ's body be so often made of a piece of bread, being in so many places at once here upon earth, how can all these Articles be true? Again, 7 seventhly, these grounds of Faith have likewise a special influence in direction and encouragement unto all Christian duties: A holy life is but the infusion of holy truths: Augustine saith well, non bene vivitur, ubi bene de Deo non creditur: men of an ill belief, cannot be of a good life, whereupon the Apostles method is, to build their exhortations to Christian duties upon the grounds of Christian Faith. But we must remember, that as faith yields a good life and conscience: so a conscience is the vessel to preserve the Doctrine of Faith, else a shipwreck of faith will follow. If there be a delighting in unrighteousness, there will not be a love of the truth, and if we love not the truth, then there will be a preparedness to believe any lie; and that by Go● just judgement, 2 Thes. 2. 12. Eighthly, 8 as these fundamental truths yield strength to the whole frame of a Christian life: So they are so many springs and wells of consolation for God's people to draw-from: whereupon that good Prince George Anhalt, (whom Luther's time became a Preacher of the Gospel) intending to comfort his brother Prince john, raiseth his comfort from the last three Articles, Remission of sins, Resurrection of the body, and Life Everlasting: which as they have their strength from the former Articles are able to raise any drooping spirit, and therefore in the greatest agonies, it is the readiest way to suck comfort from these benefits: But I omit other things, intending only to say something by way of Preface. And thus Good Reader, I commend this work unto thee, and both it and thee to God's blessing. Thine in the Lord, R. SIBBS. AN EXPOSITION OF THE CREED. SERMON I. ROME 3. 28. Therefore we conclude that a man is justified by Faith, without the deeds of the Law. AS the Children of Israel having sojourned long enough in Horeb, were by Gods speaking to Moses commanded to remove thence, and go further off, Deut. 6. So (in some sort) I may say we having in our ordinary course gone through diverse necessary points of Religion; as the Lords Prayer, Repentance, etc. must now go on further to speak of the Doctrine of Faith, a large and great Field full of knowledge and exceeding comfort; wherefore I shall have so much the more need to be help● on by your prayers, as my weakness and inability is unfit for so great a Task. Heretofore I have showed you, that under two conditions only, the Lord hath promised Life and Salvation, Repentance and Faith; which two conditions are the lowest rate he hath set life at. Having therefore spent much time in the Doctrine of Repentance, our course now is to speak of the Doctrine of Faith; for howsoever it be that Repentance is a necessary Grace, without which we cannot be saved; yet notwithstanding all the Repentance in the world cannot save us, although we should weep our eyes out, unless we have Faith. some think that if they repent and mourn for their sins only, they shall be saved; but the truth is, we cannot be saved without Faith. For, First, though Repentance may drive a man to seek to be saved, as the aching and pricking of a sore, may drive a man to the Physician or Chirurgeon; so sorrow and grief may drive us to seek to Christ, there to show our wounds: but if we stay there, and apply not the remedies, we have no help; for it is not Repentance that doth save us, but the blood of Christ: As it is 1 john 1. 7. where he showeth that The blood of Christ cleanseth us from all our sins, and Coloss. 1. 14. In Him we have Redemption through his blood, that is, the forgiveness of sins. Therefore when the Lord, Zechar. 12. 10. promiseth, to pour upon the house of David, and upon the inhabitants of jerusalem, the Spirit of grace and compassion; that they should mourn for their sins. In the next Chapter he promiseth, that He would open unto them a fountain for sin and uncleanness; to wit, the blood of Christ: and therefore, besides a fountain of our tears for sin, there must be a fountain of the blood of Christ, to wash and cleanse us from our sins: not Repentance only, but there withal Faith also. Secondly, because it is said, without Faith we cannot please God, Heb. 11. 6. therefore Repentance without Faith, sufficeth not: for Faith in Christ is that which makes a man acceptable before God; for which cause in the matters of Faith, nothing contents a Christian but Christ only; in which case the Apostle flings away all, accounting all but dirt and dung in regard of Christ, Phil. 3. 8. Therefore, though a man be sorry for his sins, yet he hath need of Faith also to believe the promises and pardon of them. As when a Rebel flies into another land, where he is taken and sent home in a ship, Simile. in which case the ship which brings him home can do no more; but there must be some means beside, to bring him in favour with the king to have a pardon: So when we rebel against God by sinning, we run away from him, Repentance is the ship to bring us home again, which can do no more, therefore there must be another means to reconcile us, which is Faith in the Son of God. Thirdly, our Repentance is unperfect, and therefore must be grounded on some perfect thing (as the Schoolmen say) Every unperfect thing must be grounded on something that is perfect: So our Repentance being unperfect, must be grounded on Christ apprehended by Faith, one of them will not serve. Simile. As a bird which hath two wings to fly with, take away one of them, well may the bird flutter and beat upon the ground, but she cannot fly: So Faith and Repentance are the two wings of a Christian, whereof take away one, and they fall to the ground. Now in the Doctrine of Faith diverse things are to be observed. 1. What the use of Faith is in the life of a Christian. 2. How many kinds of Faith there be. 3. The nature of true Faith. 4. The Degrees of Faith. 5. The effects and fruits of Faith. 6. The extension and right object of Faith. The first is, the use of Faith in the life of a Christian; for who will take care for a thing, till he knows the use of it. If a man tell us that such a herb, or such a stone is good, the next question is, but to what use serves it, what is it good for? So when we hear of Faith, this question may arise, to what Use serves my Faith? For when men know the use of it, this makes them seek for it. Now there be four uses of Faith in the life of a Christian, too many know one use to make of their faith, and that is to swear by it, but God hath not given us our faith to swear by it, but to other uses. 1. To justify us in the sight of God. 2. To sanctify us in this world. 3. To live by it. 4. To dye in Faith, that when our friends and the world leave us, than our faith may uphold us. The first use of faith is, 1 that it doth justify us in the sight of God; for if we be detected by sin, Use of Faith. and found infinitely guilty, we have a discharge by faith, for if the devil accuse us, or our conscience condemn us, than faith, that acquitteth us, and justifieth us in God's sight as Rom. 3. 28. There may be many graces, but none of them can justify us, but faith only; for Love is a work of the Law, and so is Patience, and many other graces, but faith it is that justifieth us, Rom. 3. 28. Therefore, saith he, we conclude that a man is not justified by the works of the Law, but by faith only. Rom. 5. 1. Therefore being justified by faith, we have peace with God through our Lord jesus Christ: and Galatians 1. 15. saith he, We which are jews by nature and not sinners of the Gentiles, knowing that a man is not justified by the works of the Law, but by the faith of jesus Christ: and that for two reasons. First, The first Reason why Faith alone Justifieth. because it lets all go, in the matters of salvation, and brings Christ as the full price of our redemption to the Father; for when the devil doth accuse us, and we are found guilty and condemned, than faith runs to the Cross of Christ, into the grave, and through the dens of death, and brings Christ with his head crowned, his back whipped, his sides wounded, his hands and feet pierced: and then a Christian is bold to stand up, and say, O Lord, I have sinned against thee, but behold, here is my Redeemer and Saviour, he hath answered thee whatsoever thou couldst require, let his pains be my ease, his shame my glory, and his death my life, etc. A man arrested for a great debt, he being in the Bailiffs hands ready to be carried and thrown into the Gaol, perhaps hath a little Boy standing by, who strait way runs to his friends, and tells them that his father is in the Bailiffs hands, and ready to be thrown into the Gaol, and so brings his friends, who come with a great bag of money; pour it down, and so discharge the debt, that the man goeth free: even so, when we be arrested with the judgements of God like Bailiffs, and likely to be thrown into Hell, faith is like the little Boy which runs to our friend jesus Christ, who then comes, and pays our debt, pacifies the conscience, and we go free. Secondly, The second Reason why Faith alone justifieth. Gal. 3. 17. Ephe●. 3. 17. because it maketh us one with Christ as we see in the Galathians, and in the Epistle to the Ephesians; we are flesh of his flesh, and bone of his bone, and therefore being one with him, all the holy virtues that be in him are made ours, the obedience of Christ, his patience, his love, his meekness, his goodness, his holiness, and whatsoever is in him we partake of it. As we see in experience, if a man be married to a woman, whatsoever he hath he communicates to his wife, for if he be rich, she cannot be poor, if he be noble, she cannot be base; for look what the man hath he communicates to his wife: even so being made one with Christ by faith, look what good things Christ hath, that he communicates to us; his Righteousness, his Holiness, etc. Look what he hath, we cannot want. If a man should commit treason, against the king, be condemned for it, adjudged and sentence given that he should have his hand cut off, or his eyes pulled out: if he had this cunning that he could make his hand or his eye to be the eye of the king's son, he should not have his hand cut off, nor lose his eye, because it then were the eye or hand of the king's son: even so this is the skill and cunning of faith, it makes us members and parts of Christ the son of God, and therefore if we be but the least bone in the body of Christ, God will not cast us away, we shall not perish for his son's sake. So that faith doth not save us, by reason it is a more holy quality than other graces, or for the worthiness of it above others, but because it maketh us one with Christ: as if a man had a stone in a ring that could heal many diseases, we say it is the ring, but indeed it is not the ring but the stone in the ring that cures them; and even so it is said, faith saveth us, but not by the own virtue, but because it layeth hold on Christ, and makes us one with him. The second use of faith is, The second use of Faith. to sanctify us in this world; for it doth not only justify us, and take away the guilt of sin, but also sanctifies us in this world, and taketh away the corruption of sin. So we see it is said Act. 15. Their hearts were purified by faith: and Galatians, 5. 6. that Faith worketh by Love. There be two works of faith: First, Two works of Faith. it worketh in heaven, for when we have sinned and grieved God, and are smitten in conscience for it, accused and condemned, 1 than faith worketh in Heaven by tendering and offering up jesus Christ to God for our Redemption, and satisfaction of his justice: 2 Secondly, faith worketh in earth by stirring up sanctified and holy motions. Now two ways it may stir up good motions: First, by the meditation of the death of Christ. Secondly, by combination or conjunction with Christ. First, by meditation; for faith doth carry us to the cross of Christ, there to behold the great pains that He hath suffered for us, how his body was racked and tormented for us: and to this end Faith makes us consider these three things: 1. The cause of his death. 2. The end of his death. 3. The manner of his death. First, 1 to consider the cause of his death, that it was nothing in himself, but it was our sins, Consideration. and transgressions, that caused his body to be whipped, his face to be buffeted, his hands to be pierced, his feet to be nailed, his Head to be crowned, his sides to be lanced with a speate: So that our sins are the cause of the death of Christ, and of all the grievous things that he suffered, as it is in three and fiftieth chapter of Esay, and the fifth verse: But he was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed. And 1 Peter 2. 24. Who his own self bore our sins in his body on the tree, that we being delivered from sin should live in righteousness, by whose stripes we are healed: and therefore seeing our sins caused this cruel death, and grievous pain to be upon Christ, to do the like to our sins, to go to the cross of Christ, to take them down, to crucify them, to hang them up, to take the spear out of Christ's side, How to deal with sin. to thrust it into the side of sin, as in the Revelation, we may see a voice came to the Church concerning bloody Babylon, Reward her as she hath rewarded you: so doth this voice come to a Christian concerning sin, reward it, as that hath rewarded Christ, that would not let Christ to be at rest, till it had killed him: even so we should not let sin be at rest till we have killed, it saith Augustine, If one should kill thy father or thy mother, wouldst thou entertain him into thine house, wouldst thou let him feed at thy table, nay thou wouldst hate him, and spit at him; nay, (saith he) sin hath not killed thy father and mother, but it hath killed Christ thy Saviour and Redeemer: what, saith he, wilt thou then entertain sin? wilt thou let it sleep in thy bosom, wilt thou feed it? Nay, (saith he) hate it, defy it, and spit at it, as at a Toad. The second thing we are to consider, 2 is the end of Christ's death: now all the pains that Christ suffered, Consideration. it was to abolish sin, so we see Heb. 9 26. But now in the end of the world hath he appeared once to put away sin by the sacrifice of himself. 1 joh. 3. 8. For this purpose appeared the Son of God, that he might lose the work of the devil: And therefore seeing the death of Christ was to abolish sin, if we live in it, we make all the pains of Christ's sufferings and his death of none effect; wherein judge you what an injury and wrong is offered to Christ: the Prophet complaineth Esai. 49. 4. That He laboured and spent his strength in vain, and for nothing; such a complaint may Christ take up against us, on the cross. For this cause was I sent of my Father into the world to abolish sin; and for this cause was I enclosed ninth months in the dark womb of the Virgin; and for this cause was I borne in a stable, and laid in a manger; for this cause was I thirty three years labouring among you; for this cause did I dye a cursed death on the corsse: all this was to abolish sin, and therefore if men live in sin still, it may seem to them Christ hath spent all his labour and strength in vain, nay, he may say he hath spent his blood, even all his blood, even five streams of blood that came from him, and all this in vain to them. It is said, Esai. 53. 11. of Christ, he shall see of the travel of his soul, and shall be satisfied; and therefore, if men be brought to God, if they live a holy life, if they be conscionable in their wa●●s, and careful to please God in their courses; then this will satisfy Christ; But if we live in our sins, in our profaneness, in our lusts still, than it shall grieve Him that ever he was borne into the world, sweat in the garden, died, and shed his blood on the Cross for us. Thirdly, The third Consideration. we are to consider of the manner of his death, that it was in the greatest extremity that might be, so Paul, saith Philip, 2. 8. He humbled himself, and became obedient to that cursed death on the cross, and so in Esai. 5 3. 12. it is said, He hath poured out his soul unto death, etc. Now the greatest extremity that Christ suffered may make us consider of two things: First, the greatness of our sins. And secondly, the greatness of God's mercy. First, 1 we may consider the greatness of our sins, that when we have sinned against God; The greatness of our sins. nothing will bring us into favour again, but it must cost blood, and the blood of the Son of God, therefore howsoever men make but a light matter of sin, yet when we have sinned all the powers of Heaven, and earth cannot bring us into favour again, all the Angels in heaven cannot do it, nor all the blood of the Saints, but it must be the blood of the Son of God that must do it, if the king should make a law, that if a man told a lie, or sour an oath, or committed a sin, he should lose a drop of his blood, how afraid would he be of sinning? Now when we sin, although it doth not cost us blood, yet it cost the blood of the Son of God; and therefore we should be afraid to sin, lest we be more wasteful of the blood of Christ, than of our own. Secondly, 2 we are to consider of the greatness of God's mercy, that when we had sinned, The greatness of God's Mercy. he would send his own Son to die for us, as 1 john 4. 10. Herein is Love, not that we loved God, but that he loved us, and sent his Son to be a reconciliation for our sins: and so in Rom. 5. 8. But God setteth out his love towards us, seeing that whiles we were yet sinners Christ died for us, and therefore seeing God hath so loved us, that he was content to part with his Son for us, let us never stick to part with our sins and lusts to serve him: but we see it otherwise, that God doth not stick to part with his son to die for us, and yet we stick to part from our sins to serve him. The second way that faith doth stir up holy motions, The second way. How Faith stirs up holy motions. is, because it doth combine and knit us unto Christ, so it is by combination, by being made one with Christ, for as from the head doth flow into the rest of the members life, even so Christ doth extend unto us his graces and virtues. In the second of the Kings we see, that when the dead body of the Prophet did touch the dead body of the man, 2 King. 13. 21. life came into him; much more if we went down into the grave of Christ, and touched him, we shall live being joined with the living body of Christ, who hath gloriously and triumphantly overcome death, hell, and the devil. We see in experience that if a man would have water flow into his field, he will make a trench and dig into the ground, till he comes at the fountain, and then the fountain will flow water into the field; even so if men would have the graces of Christ to be distilled into them, let them never be at rest, till they have joined themselves to jesus Christ, and then he will distil all his graces and virtues into them; so faith never leaveth us, till it brings us unto Christ. Now the use of this point is, that seeing we are sanctified in this world by faith, as we find other uses thereof, so we should labour to find this use and benefit of it: and therefore whereas men think that some are too precise and too strict, it is a sure thing, that unless we be sanctified in this world, we cannot be justified before God, and yet do not look to be sanctified before men. And therefore search thyself, oh man or woman, I pray thee, art thou brought to the hatred of sin? Or is it weakened in thee? Dost thou labour to lead an holy life in the sight of men here? Then thou art justified in the sight of God: but if thou livest in sin, and makest no conscience in thy ways, but livest loosely, never then look to be justified in the sight of God. It is a good observation, that a learned man hath out of the eighth of the Romans of the golden chain, (saith he,) There be four Links of it, two he hath in his own hands, and two he hath put out to us, to lay hold on: the two links that he hath in his hands, are Predestination, and Glorification, the first and the last links; and the two middle he hath left for us to lay hold on, Vocation, and justification: and therefore do thou oh man, cast out thy hands, and lay hold on these two links that thou mayst be called and justified, that so thou mayest be glorified in the world to come. This is comfortable, that God hath left these two links for every man, whereby he may be drawn up to Heaven. The third use of faith is that which Paul speaketh of here, Rom. 1. 17. The just man shall live by his faith; so a man must not only be justified by faith in the sight of God, and sanctified in this world, Gal. 2. 20. but he must live by his faith, as Paul saith, Thus I live, yet not I now, but Christ liveth in me, and in that I now live in the flesh, I live by Faith in the Son of God, who hath loved me and gave Himself for me. A man may live the life of nature without faith, he may buy and sell, and do the works of his calling, he may eat and drink, etc. But he cannot live the life of grace without faith, the greatest part of men care not to live in faith, but they desire to die in faith. They would die a comfortable death, like Balaam that would desire to die the death of the righteous, but care not to live so strict a life, therefore if men do not care to live in faith, they cannot die in faith, for this is the true use of faith to live by it, Habak. 2. 2. so the prophet Habakuk saith, the just shall live by his faith: a man that hath lived by it, he shall die in faith also, Heb. 11. 39 it is said, all those died in Faith, because as they had lived in faith, so they died in faith too, therefore if we will die in faith, we must labour to live in faith, and then faith will not fail us, when we come to die. Now that we may live in faith, two things are to be required: 1. All that we do, we must do in Faith. 1 2. All that we suffer, 2 we must suffer in Faith, we must still look to the promises, when we do any thing, or suffer any thing. Now that we must do all that we do in Faith, 1 we have these two Scriptures. The first is, All things must be done in Faith. Rom. 14. 23. For he that eateth is condemned, if he eat, because he eateth not of Faith, and whatsoever is not of Faith is sin; so than if we do any thing and hath not a warrant for it, we cannot do it of Faith, and if it be not of Faith, it is sin. So we read Heb. 11. 6. But without Faith it is impossible to please God: so then, if we have not Faith we cannot please God, and therefore all that we do we must do in Faith. It is the opinion of the world, that some of our actions we should do in Faith but not all; but a man must do all his actions in faith, because he is not at his own disposing, but at the Lords, and therefore we are to be ruled and governed by him, and not to do as we think good. The Lawyers have a saying, For our masters, and not for ourselves; all must be at the masters disposing, and not of the servants: even so we are the servants, and He is the Lord, and therefore we must be at his disposing, and not at our own; and therefore Heb. 11. All the holy men are commended, because all that they did, was in faith: so it is said of Noah, that by faith being warned of God, he went and made the Ark; and so for this Rahab, and jacob, and all the holy men there are recorded. All which examples are to teach us that that which we do, we should do in faith. How must we do all in faith? Quest. How to do all our actions in Faith. I answer in the faith of these three things: First, in the Faith of reconciliation, that we are persuaded that God is our Father by the means of Christ, 1 and whereas he was our enemy, Answ. that now he is our friend, and loveth us, as notwithstanding all our labours and pains we shall be blessed one day, so we see it is said job. 14. 14. If a man die shall he live again? all the dates of my appointed time will I wait until my change shall be, and Psalm. 27. 10. saith David, Though my father and my mother forsake me, yet the Lord will gather me up. So 1 john 3. 2. Dear beloved, now are we the sons of God, but it doth not appear what we shall be: there was two kinds of labour, which the children of Israel endured; the labours of Egypt, and the labours of the desert, the labours of Egypt was penal labour, which tended to no profit; but the labour of the desert, was fruitful labour, it tended to Canaan: and even so all the labours of the wicked, are like the labours of Egypt, a penal labour, no fruit, or benefit comes by it, but the labours of the godly are like the labours of the desert: which tends to heaven. The true Christian sustaineth himself with this comfort, although he labour and take pains, and endure much trouble, yet that one day he shall sit down with Abraham, Isaac, and jacob, in the kingdom of heaven: a number of people labour and take great pains, and have but little comfort by it, because it is not done in faith of our reconciliation to be persuaded that God is our friend and father by means of jesus Christ, and loveth us; and therefore if we would have comfort in our labours and pains, we must do them in the faith of our reconcilement. Secondly, 2 that we do, we must do out of a ground of Faith, which is the word of God, Means to do all in Faith. where there is no word we must not do it, we must have a ground for all our actions out of the word of God, a warrant, a command from God, as Psal. 119. 4 When David did understand that God had commanded to keep his commandments diligently; Oh, saith he, that my heart were directed to keep thy statutes. Deuter. chapter 12. verse 32. saith Moses, That whatsoever I command you, take heed ye do it, thou shalt put nothing thereto, Esai. 8. 20. nor take aught therefrom. And so likewise the prophet Esay says, To the Law and to the Testimony; there is the Rule of a Christian, to directall his actions by: when a ship goes to sea the Mariner sets his Card and his Compass how to direct him; when he hath done so, howsoever the skies may lower, and the winds blow he is not afraid, he hath his rule and directions to sail by: even so a Christian must do, when he doth any thing, he must set his Compass, he must have a ground from God's word for the doing of it, and when he hath done so, howsoever the skies lower, and the wind blow, howsoever things seem to make against him, yet he is safe because he hath a Rule and a direction to walk by: for howsoever a man may do good things, that are good in themselves, as the labours of our callings, and relieving of the poor, clothing of the naked, feeding of the hungry, and such like; if he do it not of Faith, if he have not a ground and command from God, the Lord doth not accept it, we must do it as a part of our duty commanded from God, and then two Comforts do ensue: The first is, Two comforts of doing things in Faith. that God doth like and allow, and is well pleased with it, because we have his word and warrant for the doing of it; a Christian, this is his comfort, 1 when he doth any thing that he knoweth that God is well pleased with it, when he hath a warrant and command from God's word, than he is sure that he shall please God, than he may say as the Angel said in Ezek. the 9 that had the writer's Inkhorn by his side, I have done as thou hast commanded me. The second is, 2 that seeing we do that which God hath commanded us, that God will sustain and assist us in the same by his power; as we read Matth. 28. 19 our Saviour Christ sendeth his disciples, to teach all nations, baptising them and teaching them to observe all things whatsoever he had commanded, and lo (saith he) I am with you unto the end of the world: so in Exod. 3. 12. saith the Lord to Moses, I will be with thee; I will be with thy mouth to assist thee, and to direct thee, and so likewise in Esai. 41. 10. Saith God, Fear not for I am with thee, be not afraid for I am thy God, I will strengthen thee and help thee: and will sustain thee with the right hand of my Righteousness: and therefore it is a comfort to a Christian, that if he hath a command or warrant from God for the doing of his actions, that he shall have the power of God to assist and sustain him. The uses hereof be two. First, Use 1. that seeing we must have a word, and warrant from God for the doing of any thing: whatsoever we doubt of we must not do, for if we doubt, we cannot do it in Faith, because Faith expelleth doubting. So we see Rom. 14. 23. For he that doubteth, is damned if he eat, because he eateth not of Faith: For whatsoever is not of Faith is sin. And therefore if thy conscience be doubtful for the doing of any thing, do it not till thy conscience be resolved, for if thou dost, thou dost sin: dost thou doubt whether thou mayest do such a thing, or such a thing on the Sabbath day? do it not until thou be resolved: so likewise art thou in doubt, whether thou mayest borrow money at interest? do it not until thou be resolved: and so likewise of any thing we doubt of. It is the boldness of many, that although they doubt of the doing of a thing, yet they will do it, because others do it; well let them remember, that all we do must be in faith, for if it be not, it is sin in us. The second use is, Use 2. that seeing whatsoever we do, we should have a ground out of God's word for it, whatsoever we cannot have a ground for, we cannot do it in faith, and if we do it not in faith, it is sin to us. There be many things we cannot do in faith, we cannot put our money to usury in faith, because we have the word of God against it, Psal. 15. And so when men be sick likewise, to go out for help to witches, we cannot do it in faith, because we have the word of God against it: and so likewise if a man be in want or necessity to seek to relieve himself by unlawful means, he hath no warrant for it, and therefore he must not do it, yea whatsoever a man cannot do in faith, he must not do it, there be thousands of this kind, that we cannot do in faith, and if we do it not in faith, we cannot please God, nor assure ourselves that God is pleased with us; and so we cannot die in faith, because we have not lived in faith, or will not live by it. Thirdly, The third meant to do all in Faith. we must do it out of a persuasion that God will bless us, and give us such success, as he in his wisdom seeth meet, as his promise is Psal. 1. 3. Whatsoever he doth it shall prosper: and Rom. 8. 28. Also we know that all things work together for the best unto them that love God: even these accidents that seem to work clean contrary; by the secret hand of God, they shall all turn to our good. As we see in a clock there be some wheels that turn the clean contrary way, yet all serve to one end to make the clock go: even so it is with them that love and fear God, although there be some things that work one way, and some another, yet by the secret hand of God they are turned to the best for them that love him. This is a great comfort that we have such a promise, that a man may assure himself, that even such things as may seem to turn to his hurt, by the wisdom of God and by a secret hand they are all turned to the best for his people, and therefore when we have done any good duty, or any thing that he hath commanded us, although we do not see such success to follow as we desire, yet we should commit it to the Lord, and persuade ourselves, that he will give such a blessings, as shall be fit for us. There be two cares that men trouble themselves with: How they may do a thing; and when they have done it, they take care how and what success will follow it. Now the first care that every one must take how to do the duties of his calling is, that which God requireth: but the second care, that we must commit to God, what success he will give to it. We see an hundred men in a ship; they are all at the master's disposition, some of them he appointeth to the mast, some to be at the stern, some to the foredeck, some to the anchor, and all tends to the bringing home of the ship in safety, and to the good of them all: even so the Lord hath the disposing of us, and turns all our labours to our good. And therefore when we have done the first, the second we must commit to the Lord. But oh, we see men so far from doing things in Faith; that they do it in no hope of a blessing, for let a man give admonitions and exhortations and good counsel: as I pray you hear and receive the Sacraments, and such like; we are far enough from doing it in Faith, when we do it not in hope of a blessing, therefore we must do the first, and commit the blessing to God. The next thing is, how we should suffer in Faith; of which there are two kinds: 1. Spiritual Desertion. 2. Worldly Crosses. Spiritual Desertions are, How to Suffer all in Faith. when he taketh away the comfortable feeling of his favour, the power of grace, or the measure of feeling of it: this kind is the greatest and heaviest, to feel God departed from a man more than worldly crosses, losses, or any affliction that we feel outwardly. Now in both these, Faith must sustain and uphold us, the lust he must live by his Faith. In spiritual Desertions Faith upholds us, The first means how Faith upholds us in desertion. by three ways: First, that although we feel not the comfortable feeling of God's favour, yet we are all one with Christ, because we stand not in our own apprehension, but Christ doth apprehend us, as it is Phil. 3. 12. Not as though I had already attained to it, either were already perfect, but I follow, if that I may apprehend, that for whose sake also I am apprehended of Christ jesus. And therefore howsoever we let go our hold through weakness, and frailty; yet Christ doth not let go his. Even as a mother taketh a Child by the hand, when howsoever the Child let go his hold, yet the mother doth not let go hers: so howsoever we may let go our hold through weakness or frailty, yet Christ doth not let go his: and therefore we see it is said in Peter, 1 Pet. 1. 5. we are kept by the power of God through Faith unto Salvation. Therefore it is the power of God that doth keep us. So Psal. 94. 18. (sayeth he) When I said, my foot slipped: thy mercy, O Lord, held me up. Even so being one with Christ, God's mercy it is that upholdeth us. Trees that seem to be dead in Winter, yet because there is life and sap in the root, in the spring they do recover. Even so although a man may seem to be dead in his own feeling, yet because there is life in the root, life in Christ, we shall recover again. The second action that Faith doth sustain us by in spiritual desertions is: The second means how faith upholds us in desertion. that although we feel not the comfortable feeling of God's favour, yet it shows us that this forsaking is but for a time, as it is said, Esai. 54. 8. For a little while have I forsaken thee, but with great compassion will I gather thee, for a moment in mine anger, I hide my face from thee for a season, but with ever lasting mercy I have had compassion on thee, saith the Lord, thy Redeemer. And therefore although we feel not the Love of God at the present, yet Faith must uphold us, and we must persuade ourselves it is but for a little time. And so likewise, Psal. 55. 22. it is said, He will not suffer the righteous to fall for ever. Howsoever they may fall, yet they shall rise again. And Mic. 7. 8. The Church doth sustain herself by this, Rejoice not against me, O mine enemy: although I fall, yet I shall rise again. If a man fall into a swoon that he neither breathe nor pant: yet bring him to the fire, and chafe him, put a little Aquavitae into his mouth, and he will recover again, if there be any life in him: even so, if a man fall into a spiritual swoon that he neither breathe nor pant; yet if he be brought to the use of good means, as prayer, preaching, and the Sacraments; if there be the life of grace in him, he will recover again. This we see in David, and Peter, that when Nathan came to David, and told him of his fault, he straightway recovered: and so Peter, that had but a look of Christ, recovered. If a man cast mud into a fountain, it will in time work itself clear. So in joh. 4. 14. A Christian is compared to a fountain, in which although there be mud cast, yet it will work itself clear. The third action whereby faith sustaineth us in spiritual desertions, The third means how Faith upholds in Desertions. is, that all is for their good that God is departed from them. For joh. 16. it is said, It is expedient for you, that I go away from you. So the absence of Christ from the Church is for their good, that they may the more long for him, when he is departed, earnestly seek after him, and set the greater price upon him, when they have him. If a man have poisoned himself a Physician cannot help him, but by giving him some rank poison; even so the Lord lets us fall into some great sin to expel some other sins. And therefore as Christ said, joh. 11. of Lazarus his sickness, That it was not unto Death, but for the glory of God. So we may say of all the falls of God's people, that there falls are not unto death, but for the glory of God. Now for worldly crosses faith sustaineth four ways: In worldly cresses Faith supports sour ways. First, it persuadeth us that all the judgements of God, that fall upon us are just, and that he doth us no wrong thereby: therefore that we must quiet ourselves yielding to the good will of God; So we see the Church doth in Micah 7. 9 I will bear the wrath of the Lord because I have sinned against him. So jer. 10. saith he, It is my sorrow and I must bear it: As though he should say, it is mine own sin, I may thank mine own self for it, it is my sorrow, and I will bear it. The good Thief, Luk. 23. 41. confesses, We are indeed justly punished here, for we receive things worthy for that we have done. And therefore let us never murmur nor grieve at it, we are here righteously, these things be justly come upon us. Thus Faith makes us to quiet ourselves in looking at the good will of God. The second way whereby Faith sustaineth us in worldly crosses is, The second way how Faith sustaineth in crosses. that it makes us shut up our eyes, and wholly to rely upon God. So David in the Psal. 73. 26. My flesh and my heart faileth: but God is the strength of my heart and my portion for ever. So Psal. 119. 49, 50. Remember thy promise made unto thy servant wherein thou hast made me to hope. It is my comfort in my trouble, for thy promises have quickened me. And so likewise job saith, job 13. 15. Though he kill me, yet I will trust in him. Faith, it makes believe one contrary in another, that although we die, and rot, yet we shall live, and we shall live again, and rise again: though God doth seem to be our enemy, yet Faith doth persuade us that he is our friend: and although we be miserable, yet that we are blessed and happy: thus Faith makes us believe one contrary in another. Thirdly, Faith doth hereby sustain us in worldly crosses, because it assures us that God is present with us in all our troubles, in our sickness, about our beds, in our graves, and in the gaol. Even as God was with Moses in the bush, and with the three children in the fiery sornace; so God is with all his servants in all their troubles and afflictions. The want of this consideration, that God was not present with Saul, made his affliction the greater, 1 Sam. 28 1●. saith he, The Philistines made war against me, and God is departed from me: therefore when Faith shall assure us, that in all our troubles and afflictions God is present with us, this is a mighty means to sustain and uphold us. So says David, Psalm 23. 4. Yea, though I should walk through the valley and shadow of Death, yet I will fear none ill; thy rod, thy staff, they comfort me: and Rom. 8. 31. If God be with us, saith he, who can be against us? When old jacob was sent for into Egypt, as we may see Gen. 46. 3. The Lord spoke in a vision to jacob, and said, Fear not jacob to go down into Egypt, for I will go with thee: Even so when the Lord shall say to us, fear not to go into the grave, for I will be with you, or into the dens of death, or into the gaol, or into any other trouble whatsoever, seeing he will be present to sustain and to uphold us, we ought to do it cheerfully. Fourthly, Four means whereby Faith supports us in Afflictions. Faith doth sustain us in worldly crosses, with this consideration, and comfort: that when all temporal things fail, yet we shall be made partakers of spiritual and heavenly things. Thus we see job did sustain himself, when all temporal things failed him, when he had lost his children, his goods and all, than he comforteth himself in this, job 19 25. I know that my Redeemer liveth. And although after my skin worms destroy this body, yet shall I see God in my flesh, etc. So David in the person of Christ in Psal. 16. 9 Howsoever they deprived him of these temporal things, and killed him, yet saith he comfortably, My heart is glad, and my tongue rejoiceth, my flesh also shall rest in hope; for thou wilt not leave my soul in grave, neither wilt thou suffer thy holy one to see corruption. And Psal. 27. 13. I should have fainted, but that I believed to see the goodness of God, in the land of the living; and therefore, howsoever temporal things fail us, yet Faith persuadeth us of most happy and heavenly things. The use is, that if a man have Faith, he must labour to live by his Faith; a number have saith, and yet do not labour to live in faith, and therefore, hast thou faith, labour to live in faith; all that thou dost, do in faith; and all which thou sufferest, suffer in faith. The fourth use of faith in the life of a Christian is, 4 to die in Faith, for as I have showed you before, a man can never look to die thus, except he live by his faith, Use of Faith in our life-time. for when a man hath lived by it here in this world, than he is sure to die in faith, and so be saved by it, at the day of judgement: therefore this is a good comfort for us, that when all shall leave us, when we shall part with our goods, our friends, and with this world, than we shall be saved by our faith: when others shall desire the hills and mountains to fall upon them, than our faith will be a cup of comfort for us. Let a man have houses and lands, goods and cattle, silver and gold, and plate, and all the rich jewels that may be; when death comes, all is gone, he must part from all, and then what comfort can he have of them? when death seizes upon him, and hell is ready to swallow him up. But if a man have lived in faith, and died in faith, this will be a comfort unto him, that he shall also be saved by his faith, that he shall see the heavenly vision, as Stephan saw heaven opened, and Christ standing at the right hand of God. I have showed you before, that if a man lie upon his deathbed, and make his will, he giveth some of his goods to one, and some to another, and so leaveth himself nothing; now if he hath not faith to comfort him, what a pitiful case is this man in; he is a miserable man and thrice miserable if he hath not faith, whatsoever the party is, whether he be King or Lord. Now four ways we must die in faith, Four ways to dye in Faith. as we may see in Heb. 11. 13. First, 1 they did acknowledge they were but strangers, and pilgrims, and had but a little time to tarry here; that heaven was their home; so all the holy men have done before us, David, Psal. 39 12. For I am a stranger and sojourner, as were all my fathers: And so in the 1 Pet. 2. 11. he exhorts, Dear beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul. And therefore seeing we are strangers, and pilgrims here, we should be contented to leave the world, when God would have us: it is a pitiful thing to see that men hang on the world, as if they were borne to continne here for ever. Secondly, The second way to dye in Faith. the holy people of God that died in faith did see the promises of God afar off, and did thankfully rejoice in them: it is a Metaphor taken from men when they be at sea, one goeth up the mast to see if he can see the sea shore, if he can spy it, it makes his heart leap in his belly; even so when we lie on our deathbeds, if we can get upon the mast of faith, and see the shore of heaven and happiness; this will make us to rejoice. So we see Stephan saw at the time of his death heaven opened, Acts 7. 56. and Christ standing at the right hand of God to help him, and receive him. And so also jacob, when he went to Syria, when he took a stone, and laid it at his head, and slept in the open fields, he saw a heavenly vision, a ladder reared up to heaven, and the Angels ascending, and descending by it: so this will be a great comfort to us, when we lie on our deathbeds, Gen. 28. 1. and shall see such heavenly visions, a ladder reared up to heaven, where the Angels of God ascend and descend, ready to receive our souls, and to carry them up to heaven. Gen. 2. We see the Cherubins were set to keep paradise, that a man should not come in there, but now it is comfortable that they shall be ready to receive our souls, and carry them to heaven. Thirdly, if we die in faith, we must seek for a heavenly country; it makes us to let all go, and to seek for heaven: so we see the Thief upon the cross, hanging in pains and torments, he lets all go, and laboureth for the saving of his soul, Lord, saith he, remember me when thou comest into thy kingdom: So likewise the Apostle Philip. 3. 8. saith, I have counted all things loss, and do judge them to be dung, that I might win Christ. If a man should lie floating on the Sea ready to be drowned, if one should cast out a plank to save him, that man would be ready to let all go, and to lay hold on the plank to save himself: even so we are all floating in the sea of this world, and God hath as it were thrown a plank out unto us, which are ready to be drowned, which is his Son jesus Christ: Therefore at the hour of death we should be ready to let all go, and to lay hold on him. Fourthly, The fourth way to die in Faith. to die in faith, we must seek death in life, and make a way through the dens of death to life: put a hound upon a scent, and although we see nothing, yet the hound will follow the sent; and even so put faith upon a sent of Christ, although we see him not, yet faith will follow and pursue, till it come at Christ, and so lay hold on him. The uses are first, Use 1. that we labour above all things to get faith, whatsoever it cost us; seeing we are justified before God and sanctified in this world, we must live in faith, and we must die in faith; therefore above all things labour to get faith. If a man go to the market, if he hear there is a commodity, that he can make some great advantage by, he will have it whatsoever it cost him; so seeing we hear there is such great advantage to be made of faith, let us labour above all things to get it, whatsoever the price be, or whatsoever it cost. The second use is, Use 2. that seeing we have such use of our faith here in this life, that we nourish it by prayer and meditations, and by all the good means. If a man did hang out of an high Tower, out of the top of it by a cord, or thread, and were like to fall into a pit of fire, how afraid would that man be of every hand, that should come to break this thread or cord? even so faith is the thread or cord we hang by, over the pit of hell, how afraid then should we be of every hand, or any thing that should break the thread and cord of faith? SERMON. II. 1 TIM. 1. 5. Now the end of the Commandment is love, out of a pure heart, and of a good conscience, and of faith unfeigned. HAving spoken of the utility of Faith, and of the great use thereof in the life of a Christian, first, that a man is justified by it, before God; secondly, that he is thereby sanctified in this world; thirdly, that he must live by his faith; and fourthly, that he must die in faith: we raised from hence two points of exhortation; the first was, that we labour to get faith, whatsoever it cost us, because we are justified by it, before God, and sanctified by it in this world. If a man go to market, and he hear he may have good advantage by buying of such and such commodities, he will not stick at it, whatsoever it cost, or whatsoever the price be. And even so seeing faith doth bring us such advantage, let us not stick at the price of it, whatsoever it cost us, our pleasures, our ease, or much labour. The second point of exhortation was, that we labour to keep, and to nourish it by all means: now because there be diverse faiths, and lest the devil should deceive us, with a dead faith, as the mother was with the dead child, instead of her living, therefore we will speak of the diverse kinds thereof. For as we must labour for it, so we must look it be the true faith: if a king should have a servant, and should send him into his Treasury, and he should bid him take silver and gold, or what jewels he would have, and whatsoever he wanteth, the servant would surely look he had the key, and the right key too, or else he might turn and turn, and never the better: so when God doth offer such rich treasures in the Gospel, than the next thing is, we must look to it, that we must have a right key, that is true faith, or else we may turn and turn, and never the better: and therefore that we be not deceived, we are to consider generally, there be four kinds of faith: 1. Historical faith. 2. Temporary faith. 3. Miraculous faith. 4. True saving faith. First, 1 Historical faith is, Historical Faith what. when a man believes the history of the Bible to be true, without application of it; that is, cannot apply the word of God, to the comforting of his conscience, to the directing of his life, nor to the humbling of himself. This hath no grace in it, it is no work of God, but it ariseth from the light of nature; for as we believe other stories, so also we may believe this, and assentunto it, and therefore no grace of God. james 2. the devils have this kind of faith, they believe the Scriptures, that there is a God, and therefore tremble: now he doth not so, because he is illuminated by God's Spirit; but by the light of nature, by this he knows it, and therefore a man may have this faith, and not true faith. Here we are to note a strange malice of the devil, that he would keep from men, that which he believeth himself, for he believeth that there is a God, and believeth the word of God to be true, Note. and that there is a hell to torment; and yet many men believe not this, they do not believe there is a God, or that there is a hell, or that the Scriptures be true, and therefore they come short of the faith of the devil, have no grace, and therefore it cannot be true faith. A man may believe there is a God, that he is a just God, that the word of God is true, that there is pardon for sins, rewards for the Godly, punishments for the wicked, and yet this is not the true faith, for it fails in two things: first, is sails in the true resolved grounds of faith; for as the Schoolmen say, True faith never rests till it come at his resolved ground, to rest on God, for (as they say) faith doth not believe the resurrection of the body, because Peter or Paul wrote, and the rest of the holy men, but true faith doth believe it, because God spoke it; so that true faith rests on God, as the last ground. So 2 Peter 1. 21. saith he, For the Prophecy came not in old time by the will of man, but holy men spoke as they were moved by the holy Ghost: so these holy men did not write the Scriptures in their own name, but they wrote them as the Penmen and Secretaries of Almighty God; and therefore we are not to rest in them, because they wrote them but because God spoke them, and it is his will, 2 Tim. 3. 16. and all Scripture is given by inspiration of God: Tertullian hath a saying, and that is this, That the Kings and Princes of this world, when they would have their Laws known to men, they send it by Shreeves to proclaim and make it known to them: so (saith he) the Prophets and Apostles be as it were the Shreeves and Officers of Almighty God, to make God's Laws known unto men. And as another learned man saith, namely Augustine, That it is true that Christ did write the Scriptures, but not in his own Person, for he is the head, but the Prophets and Apostles did write them as the very parts of Christ, the very hands of Christ, or the fingers of Christ to write the Scriptures, for whatsoever Christ would have written to his people concerning his will, he hath wrote by his Prophets and Apostles. Ezek. 9 8. Christ is there described to have an Inkhorn of a writer, at his reins, Christ had his Inkhorn at his back to write his last will, and testament to his people, when he turned his back upon them, even when he was departed. And therefore we see that true faith in the last resolution stays on God, it doth not rest on the Scriptures, because Peter and Paul, and the rest of the holy men of God spoke it, but because God hath taught it. Therefore here we may consider the ground of an historical faith, generally to believe the Scriptures, and the Reason why men believe the Bible, and in their common speech talk of it, is, because they never heard otherwise since they were borne, but that the Scriptures were true. So that it doth not arise from the true ground. The second thing that historical faith doth fail in, The second defect of Historical Faith. is, because it wants particular application of the word of God, it doth assent to it that it is true, but it goes no further, it believes there is a God, but not believe he is a God to him, it believes there is pardon of sins, but not that his sins be pardoned, and that God is just, but not to him. This is a main defect in this Faith, it doth not apply the word of God: in the body there be two sorts of veins, some of them be sucking and drawing the meat into the stomach to concoct, the other carrying the strength of it, into every part of a man: so true faith like to these sucking veins, carrieth the word down into a man's heart, and applieth it unto him. In the Gospel when Christ spoke to his Disciples, generally that one of them should betray him; straightway they said every one, Is it I, Master? Is it I? And so true faith doth apply the word particularly to themselves: historical faith doth not so, but is like the Apothecary's boy, that gathered herbs and simples for other men's diseases, and not for his own: even so many men gather good things out of the word, and others have the benefit of it, and they have none; all their comfort hangs on this, to talk and speak of the judgements of God, and of the good things that be in Him; but it goes no further, it doth not apply home the word, and therefore it is another kind of faith, that we must look and labour for. The second kind is, Temporary faith, this kind goes further than the first did. Secondly Temporary Faith. The first Cause. For it doth not only assent to the word of God, that it is true, but doth particularly apply it in part, and there is also some unsoundness left behind it: this kind of faith is spoken of in Matthew 13. 20. it is said to be the stony ground that brings forth fruit for a time, all is not well with them, for they do not continue, they go away. This is the common faith of the world, to hear the word of God, to apply it in some part, so far as it goeth with them; but if it cross them, than it faileth, and is carried away with the sway of corruption in them, that as the weeds eat out the heart of the corn, so corruption eateth out the heart of their saith. Now it is called Temporary faith, etc. 1. Because it ariseth from Temporary causes. 2. Because it is but of Temporary continuance. The temporary causes are three: first, because that men have a desire to get knowledge above the rest, and to keep Tabletalk, and to put down others, when they be in company. The second is, to keep credit with the world, they would not be counted odd men, and to be pointed at; this is the reason why Simon Magus Act. 8. believed, became a great man in the world, because he would not be pointed at, or counted an odd man. The third cause is worldly ease and benefit; there is somewhat to be gotten by it, or some are afraid that if they do not so as others do, they shall be brought in danger of the Law. As john 6. 26. the people followed Christ, but it was to be fed of him; and in Numbers we see the hope of liberty and the privileges that the Israelites had, made other to join with them: So likewise Hester 8. 17. Many of the people of the land became jews, for the fear of the jews fell upon them: but we must have a better ground than this, if ever we will be saved or blessed of God, and saved at the day of judgement. Secondly, it is called temporary faith, because it is but of temporary continuance, The second Cause. for a time, it is stony and hard at the bottom, it doth not hold, because it hath no root, it wants a root of judgement, and root of affection. First, it wants a root of judgement, because they believe as others do, and never heard otherwise; they do not believe it, because God hath taught, and revealed it, therefore they are in danger to fall away; but if they believed it, because God hath spoken it, and it is his will, it is not all the world that could bear them over in it. This we see in the Primitive Church, and in Queen Mary's days, that the great Doctors and Scholars could not overbeare them, although they were but poor men, because they were rooted in judgement; therefore if men will hold out unto the end, they must labour to have this root in judgement, Psal. 85. The prophet David saith, I will hearken what God saith. I will not hearken what the world, my corruptions, nor what men say, but I will hearken what God saith. Secondly, in regard of affection; a man must love the word, esteem it, and set a high price upon it, or else he may well have a root of judgement, but no root of affection, and there will be no continuance: and therefore dost thou love it, and regard it? be ready to apply it to thyself, joy in it as the chiefest treasure, and count it as the greatest blessing, and be contented to part, and to let all go in regard of it. Thirdly, Thirdly, Miraculous Faith. Miraculous Faith is a persuasion that God will use some men for some excellent work, to work some miraculous thing: this kind of Faith was in judas, and many such others, that Christ will say unto at the last day, Depart from me ye workers of iniquity. As, what is it to cast out the devil? and not to cast out a man's own sins? what is it to cleanse a Leper and yet cannot cleanse ourselves from our corruptions? to raise the dead, and thou to lie still in thy sins? to give sight to the blind, and thou not see the good things of God? to open the ears of the deaf, and thou wilt not have thine ears open to hear the good things of God? And therefore, if thou hast justifying Faith to cast out thy sins & corruptions, thou hast a more excellent gift than to work miracles, to raise the dead, to cleanse the soul Leper, to give sight to the blind, to make the dumb to speak, the lame to go, the deaf to hear, for thou shalt go to heaven when they they shall go to hell. We see Luk. 10. 17. etc. When Christ had sent out his Disciples to cast out devils, at their return, they came again rejoicing, and told him, that the spirits were subdued through his name, they rejoiced, but our Saviour bids them not to rejoice at this, but rejoice that their names were written in heaven. And therefore if thou hast by true faith cast out thy sins, if thou canst cast up thine eyes of faith to heaven, and there behold and see thy name written, this shall be greater comfort to thee than the casting out devils. The fourth kind of saith is, Fourthly, Iu●fying and Saving Faith. true justifying, and saving faith; all is nothing without this faith in Christ; this it is that must justify and sanctify fie us; which faith is an assent to the whole word of God, to make use of it to ourselves, and a particular application of the promises of God made untous in Christ, wherein we stand persuaded of our reconciliation in the blood of Christ. Now there be three things required in this justifying and saving faith. Three things required in justifying Faith. First, there must be an assent to the whole word of God, for it doth not believe God in one point, 1 and not in another, but it believes the whole word of God. The schoolmen say, a true believer makes no choice what point he will believe, if God hath revealed them, he will believe them all; it is said, 2 Cor. 10. 5. Casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ: it doth so bring under and captivate his wits, that whatsoever Christ speaketh, it will believe. The common faith of the world is not so; for they believe God in one thing, and not in another, they believe God in his promises, and not in his threatenings, in his mercy, but not in his judgement, they believe God in one commandment, and not in another; therefore this is not the true faith that the Scripture speaks of, for all the parts of true faith be so joined and knit together, that if we take away one, we destroy all: even as it is in a stone wall, take away one part, and the rest falls; and even so, take away one part of true faith, and ye destroy all: and as one crack in a bell spoils the sound of a bell; even so, one part of our faith being taken away destroys our faith: To this effect, Gal. 1. 6. The Apostle saith, I marvel ye are so soon turned to another Gospel: they missing one point of faith, he shows they destroyed all. If any man object and say, Object. How can that be, that a man failing in one point of faith, should fail in all? We see Abraham believed God in one thing and not in another. I answer, Answ. we are to consider two things. First, what he believed, and what he believed not; all points be not of one consequence, some bee of greater moment, and some of less: for as Aquinas saith, some points be the grounds of faith, and those be of greatest weight and moment, and there be some that be in relation to others; so many things in the story of the Bible be most directed to faith, as grounds, and some be in relation to others to help and further it: now Abraham doubted not of any main point of faith, but he doubts of the less, he believes God for saving of his soul, that God for Christ's sake would save that, but he doubts of this, that God would not give him a child, so he doubts not of the main matter, but of the lesser: a man may believe God in the main, believe God for the saving of his soul, and doubt of the lesser, this doth not destroy true faith. Even as a man coming to a shelf where be a number of dishes, a man may take away one and the rest may stand, but if he take away the shelf all the dishes fall down: even so it is in faith, take away one point which is in relation to another, all the rest will stand, but take away that which is the ground and beareth up all of them, and then all the rest fall. Now the causes of this defect are: First, The first Defect. because they believe it not; not out of any distrussfulnesse of God, Psalm. 7●. ●19. 2 Kings 7. 2. as the children of Israel said in the Psal. Can God prepare a table? etc. And as the Prince we read of in the second book of the Kings that doubted of the power of God: but it ariseth for want of light, that they do not see it to be so, or because they have not been as yet taught it out of the word of God. The second defect is, The second Defect. for want of strength, for although he sees it to be a truth, yet he cannot believe it, but is carried away with the sway and swinge of Nature against his judgement, that he is faint to strive and struggle against it. This is the main difference between the people of God, and the world, for although they believe not some particular thing, yet they strive to believe; even as the man in the Gospel said, Lord I believe, help my unbelief. But the world doth not so, for they doubt and do not believe many particular things, and yet they do not strive against their unbelief; and therefore, if we do not find it so in ourselves, that there is not a striving to believe, it is no true faith, for true faith doth believe God in the main matters; it doth believe that God will give them Christ, and yet many times they doubt of health; it believes Christ will give them heaven, and through weakness doubts that God will not give them seasonable weather, and yet there is a striving to believe all. The second thing that we are to observe in saving faith is, The second thing in sanctifying Faith. job 5. 7. That it makes use unto itself of the word of God, and not in general, but it applieth every promise of God, made for our good. As Eliphas saith to job, take this, and take to thyself; so true faith, believe this, and believe it for thyself; so that it doth not believe in general, but it makes use and applies every promise of God made home, and to say with David, I have respect unto all thy Commandments. Herein true faith differeth from the faith of the world, whosoever believeth the word of God in general, and yet cannot apply it to themselves, may be compared to the Apothecary which giveth others Physic, but doth not take it himself, whereas true faith applies the promises of God for its own good; this is a justifying faith. The third thing in true saving faith is, that as it applies all the promises of God to itself, The third thing in sanctifying Faith. so espicially it applies and takes hold of the great promises made unto us in Christ, wherein we stand persuaded of our redemption by the blood of Christ. Even as a man being carried away in a great stream, looketh up, and espying a great tree hang over him, taketh hold of it, and saveth himself from drowning: so when a man is carried away in the stream of corruption, and looks up, by the eye of faith he espieth Christ, like a tree, hang over him, taketh hold of him, and by this means, he saveth himself, when thousands of others perish. It is true indeed that true faith looketh to the whole word of God: it believeth the threatenings, and the promises of God, as in Heb. 11. That by the same faith that Noah believed God for the saving of his soul, by the same he believed God for the saving of his body by an Ark; and so likewise Abraham, by the same faith he believed that God would give him heaven, by the same faith he believed that God would keep him in a strange country: so Moses by the same faith that he believed that God would preserve him from hell, by the sanie faith he believed that God would preserve him from the wrath of Pharaoh. Yet in the matters of our salvation, true faith looks at Christ only, and at the promises made unto us in him: even as the people of Israel that were stung with the fiery serpents, with the same eye wherewith they looked on Moses, Aaron, on the people, and on their tents, with the same eye they looked on the brazen serpent, which was it that ho●pe them: so it is in true saith; it looks to all the promises of God made unto us, and yet in the matters of salvation, it must be the great promise made unto us in Christ that must save us, which true faith looks at. All the hope we have of heaven hangs on faith; and lest we should be deceived of our faith, and so deceived of heaven, I will give you seven true notes and marks of faith, whereby we may discern true faith, Seven trials of true Faith. The first. from the faith of the world: which are these that follow: The first sign of true faith, whereby we may discern it from the faith of the world is, By the efficient cause, which is preaching. For thence it ariseth, so it is preaching that works faith in us: so we see in Rom. 10. Faith cometh by hearing the Word of God preached, it doth not arise of nothing, but comes of preaching; therefore it is called Semen, the seed of the Word, that even as plants and herbs come of seeds, so of the preaching of the Word comes faith; but the faith of the world, that doth not arise of the preaching of the Word, but of the speech of people, and by a report they have heard of ever since they can remember, who never heard otherwise, and therefore this is not the true faith. Wherefore every one should look how he comes by his faith, and by what means; if it comes not by preaching, it cannot be true faith. Now if preaching be the means to get true faith in us, let us labour to have it, because it is the means to work true faith; for how can we have it, if we want the means; if we have not seed, we can have no corn, and he that stealeth away a handful of our feed, doth us more hurt than he that stealeth much more out of our barn: so if we have no preaching, which is the means, we can have no faith: and he that takes away preaching doth us more hurt, than to take any thing else from us. The second sign or mark of true faith, The second trial of true Faith. whereby we may discern it from the faith of the world is, That it begins in weakness. Even like a child that is weak at the first, and afterwards it groweth stronger and stronger through the nourishment it takes; so our faith is weak at the first; and by the use of good means it groweth stronger and stronger. judges. 6. we see how weak Gideons' faith was at the first; and so the disciples of Christ, their faith was so weak at the first, that Christ did reprove them for it. Note. Now the faith of the world, that doth not begin in weakness, but it is as strong the first day, as it is many years after: there is no doubting of God's mercy; they leap into the full assurance of faith at the first; and therefore this cannot be true faith, for this begins in weakness, and after by little and little it comes to the full assurance of faith. Even as a man that climbs up to the top of a tree, he catcheth hold first on the lower boughs, and so by little and little he winds himself into the Tree, till at last he comes at the top; so we come not to the full assurance of faith at first, but we must wind ourselves into it, by prayer, meditation, conference, and such like duties, till we come unto the full assurance thereof. It is the bold presumption of the world, that they think they shall be saved, as soon as they look into Religion, when as it comes only by the use of good means many a day together. The third point whereby we may discern true faith from the faith of the world, The third trial of true Faith. That it groweth, although it begins in weakness, yet it grows by the use of the good means that it was gotten by, as by preaching of the Word, prayer, and such like good means: as the Apostle shows 1 Thes. 2. 13. For this cause also thank we God without ceasing, that when ye received the Word of God, ye received it not as the word of man, but as it is indeed the Word of God, which worketh in you which believe. The graces of God are compared to a little seed, and not to a stone, for that stands at a stay: Now true faith groweth, by the use of good means: so we see, 1 Pet. 2. 1. As new borne babes desire the sincere milk of the word that ye may grow thereby. The faith of the world doth not grow, but keeps at a stay, and doth not increase by the preaching of God's word, and prayer, and by the use of good means, therefore it cannot be true faith; if a man hath a little child, and they feed it and give it meat, and the child grows not thereby, but stands at a stay they may say it is a changeling, but this is not always true. It is observed to be a judgement of God to restrain the blessing of food; although it be not always true in this, yet it is true in our faith, if it keep at a stay, and do not grow, when there is good means, it is no true faith, no better than a changeling. The fourth point whereby we may discern of true faith from the faith of the world is, The fourth trial of true Faith. By the qualities of the person in whom it is found, for it is not found, but in a heart bruised and broken with sin, as Acts 2. they were pricked in their hearts; and in Acts 16. the jailer there trembled; so that true faith is always in a heart broken and bruised for sin. Now in the faith of the world there is no compunction nor sorrow for sin, they never mourn nor grieve for it, therefore because it is not found in a heart bruised and broken, it cannot be true faith, they be as merry at the first, as at the last day. If a Physician should tell us that such a herb would help us against all Infections whatsoever, but it always grows in a watery place, and he should tell us that there is another herb like that in colour, stalk, leaf, smell, and in blossom, but it groweth on a rock, or on a stone wall; if we should find such an herb on a rock, or on a stone wall, we could not say it were that which would preserve us against the infection, because it groweth not in a watery place: even so the heavenly Physician hath told us that true saving faith doth always grow in a heart that is broken and bruised for sin, in a watery conscience, and therefore if we find one like it in in all things, and find it on a rock, or on a stone wall; if we find it in an impenitent and hard heart, and a heart never touched for sin, this is not the true faith. We read that Mary Magdalen brought a box of costly ointment to Christ, and broke her box, and poured it our, which Christ did accept of; all other ointments are best in a whole box, but this ointment of faith Christ doth not accept, but in a broken box, in a heart broken for sin, and because the world hath not their faith in a broken box, in an heart broken for sin, therefore Christ doth not accept of it. The fifth point whereby we may discern true faith from the faith of the world is, The fifth trial of true Faith. by the opposition that is made against it in all true believers. The corrupt nature of man is ready to oppose against it, so that we shall have much ado to hold our faith, and to keep it. By experience every man may find this in himself, that even when temptations cease, he shall have much ado to hold and keep his faith, therefore in the Revelation it is said, Hold fast that which thou hast, and let no man take away thy crown. And in I●de, Strive for the maintenance of faith, once given to the Saints. Let a man attend to preaching, prayer, and the use of good means, yet he shall have much ado to hold his faith, but it is an easy matter to hold the faith of the world, there is no opposition made against it, and therefore it is not the true and saving faith. One opposition against true faith is sin, for this always weakens faith in a true believer; so in Psalm 51. We see David's faith was weakened by the reason of his sins, Cast me not away from thy presence; and so likewise job 13. 26. his faith staggered by the means of his sins, saith he, Thou writest bitter things against me, and makest me to possess the juiquities of my youth. But the faith of the world is not weakened by sin, for although they commit never so many sins and grievous, yet their faith is not weakened, but it is as strong as ever it was, and as confident in God; and therefore this faith is not true faith. The sixth point whereby we may discern true faith from the faith of the world, The sixth trial of true Faith. is, by the power of faith; for whatsoever they suffer or endure, they be contented with it, and labour to quiet themselves with the good will of God. This we see in job, Though thou killest me, yet will I trust in thee: And so the good Thief, L●k. 23. We are indeed righteously here, for we receive things worthy of that we have done: so they never murmur, nor grudge at it, but quiet themselves with the good will of God. Now there is no such matter in the faith of the world, for let trouble come, and they be at their wit's end, they have no comfort in God, nor in Christ, and therefore it is no true faith. The Philosophers tell us, how we should know true gold from that which the Alchemists make, although it cannot be discerned by the colour, touch, or by the weight, yet take it in extremity, and it will comfort the heart, it is cordial: but counterfeit gold will not: And even so we may discern of true faith, from the faith of the world, for in extremity it is cordial, it will comfort the heart. The seventh sign whereby we may discern true faith from the faith of the world is, The seventh trial of true Faith, by the companions of faith, and holy train that doth attend it: and they be five. By five Companions. First, joy unspeakable and glorious, that God hath given us faith whereby we may be saved, The first Companion of true Faith. and that he will respect us; never was any child so glad of his father's lands, and livings, and of that his father did bequeath him, as they are glad, that God hath bequeathed Christ, life and eternal happiness unto them: so we see Paul, Ephes. 1. 3. Blessed be God, even the Father of our Lord jesus Christ, which hath blessed us with all blessings in heavenly things. And 1 Peter 1. 3. Blessed be God even the Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of jesus Christ from the dead, to an inheritance immortal, undefiled. etc. The 2. companion in the train of faith is, The second Companion of true Faith. Holy admiration and admiring and wondering at the kindness and mercy of God, that hath refused others and chosen us, that he hath made of us that were slaves, servants; of servants, sons; of sons, heirs, and heirs with his son Christ, joh. 14. As judas saith there, What is the cause that thou showest thyself to us, and not unto the world. Even so we may admire and wonder at the kindness, and mercy of God, why he should show himself unto us, and pass by others that be better than we. The third companion in the train of faith is, The third Companion of true Faith. Exceeding love to God. Seeing he hath done so much for us, we cannot do too much for him, and therefore we must be ready to do his will in all things that he commandeth. The fourth companion in the train of faith is Forsaking of the world; and to lay all down at the feet of Christ, The fourth Companion of true Faith. and to be contented that he should dispose of our health, and of our goods, and of our lives, and to say with David here am I, do as it pleaseth thee; dispose of my health and of my goods, and of my life, I am contented with it. The fifth companion in the train of faith is, A desire to have a more near conjunction with Christ in heaven, The fifth Companton of true Faith. whereby men are contented to leave all behind, and to go with him, and much more will it be when we shall live with him, for ever and ever: and therefore the Apostle desireth to be with him, Phil. 3. saying, I desire to be dissolved, and to be with Christ: but the faith of the world hath not such companions, and such a train to attend it. If a Lady comes to a poor man's house, how shall we know whether she be there still, and see her not? we may know it by her train, and those that attend her; although we see her not, yet if we see her train, it is certain she is there still: and even so a man may know whether there be faith in his heart or no, although he cannot see it; if there be the companions and train of faith, than it is certain that there is faith still. Therefore every man should try and examine himself by these signs, whether he hath true faith or no, that he may not be deceived, for we all shall die at the time appointed, either sooner or later, and if we have it not, we are like to perish for ever; for we must stand before God, and the devil and our consciences will be ready to accuse us for our sins, and then if we have not Faith to stand by us, and to pull out a bag of the merits of Christ for us, a pardon sealed with his blood, we shall surely be condemned at that day. The uses are four, seeing true Faith is accompanied with such a train, Four uses. and with such companions. First, to rejoice in God. Secondly, to admire at the mercy of God. Thirdly, to love God. Fourthly, to forsake the world. Fifthly, to desire a more near conjunction with God. Now the Faith of the world hath not this train nor abundance, and therefore let us take heed that we be not deceived with a false Faith, instead of the true Faith. If a man were to pass into another country, and he should put his whole estate into a ship, even all that ever he hath; if he should espy a leak in the ship, how afraid would he be to adventure his goods: this were but to hazard goods; but if a man hath a fault in his Faith, he doth not adventure his goods, and hazard them, but he doth hazard his soul. And therefore take heed thou be not deceived with a false Faith; a poor man may dwell in his house all Summer, and may think he is as well as they that dwell in a better house, but when Winter comes, and it raines into his house in twenty places, so as he cannot be at rest in it, than he seeth his error: so a man thinks himself as well that hath but a counterfeit, as he that hath a true Faith; all the summer time of his life, but when the winter, death, and the judgement day comes, than he shall see his error: and therefore let us labour that we may have true Faith whiles we live here, lest we be condemned then. Now the next thing we are to handle by order & Three degrees of Faith. course is the degrees of Faith. There is not only one measure and degree, but there be divers degrees of it, the two Cherubins in the temple were all of one size and measure, but there be divers degrees thereof according to the several growths of Faith: 1 2 3 now there are three degrees of it: first, Weak Faith. Secondly, strong Faith. Thirdly, full assurance of Faith. So the Apostle, 1 joh. 2. 12. shows the three degrees of it, according to the three ages of men, by babes, young men, and by old men; by babes weak Faith, by young men strong Faith, by old men the full assurance of Faith. Now weak Faith is accompanied with much wandering and doubting, and yet there must be in it an apprehension of the promise made unto us in Christ; but it is so accompanied with wandering and doubting, that sometimes it cannot tell whether it do or no: even like the smoking flax that lieth smoking and paddering, that it cannot be discerned whether there be any fire or no, but by the smoking: so there may be such weak apprehension of the promises of God made unto us in Christ, that we can hardly discern whether there be any Faith or no. ay, Object. Sol. but there is weakness in all, even in the strongest. I answer, there is great difference between a strong man weakened by sickness, and the weakness of a child, so there is a great difference between the Faith of a strong Christian weakened by sin, and the weakness of Faith in a new beginner, First, weak Faith in judgement. a child in religion: and of this weakness there be two reasons: first, weakness of judgement: Secondly, weakness of apprehension. First, weakness in judgement: so we see the disciples of Christ, how weak their judgement was in regard of knowledge, that they did not believe one of the articles of Faith, they did not believe the resurrection of the dead; the Evangelist Mark shows, and so likewise in john 4. how weak the Faith of the Samaritan in regard of her knowledge: and so of Rahab, her faith was weak in judgement, for she had heard of the wonders that were done in Egypt, and had a desire to be joined to the people of God; and this is the weak Faith that is here spoken of, weakness of Faith in apprehension. Rom. 14. 10. The second is weakness in apprehension of the promises of God, that it is not able to apply Christ unto itself, one would do it, but he cannot, he believes there is a pardon for his sins, if he could apply Christ, and yet he cannot do it: so we see john 20. what a long time it was ere Thomas could apply Christ to him, and say, he was his Lord and his God: so it is long ere a Christian can apply the promises of Christ unto himself. Now this is weak Faith, and this weakness of Faith is in all believers, begins in weakness, and therefore none ought to be discouraged, although they cannot apply Christ to themselves, because weakness of Faith is in all; and if thou be stronger in Faith than thy brother, do not exclude or discourage him, but labour by all means to nourish, and to strengthen it: so the Apostle saith, him that is weak in the Faith, receive unto thee: and so likewise Zecharie 4. 10. For who hath despised the day of small things? and therefore if it be but the smallest and the least that may be, labour to nourish and increase it: the reason is, because the least measure of true Faith is able to save us, for if a man hath but as much true Faith as a grain of mustard seed, it is able to work wonders, to remove mountains, as we see, Luk. 17. We see in experience, that the hand of a little child is able to lay hold of a bag of gold, when the father giveth it, indeed the hand of a strong man is able to take it out of the hand of the father, but yet the hand of a child can lay hold of it: Even so weak Faith may lay hold of the promises of God, as well as strong faith, although it doth not so strongly apply Christ: as Num. 21 when the people were bitten with the fiery serpents, there was a brazen serpent set upon a pole, that so many as being bitten looked upon it, should be healed, which did not only help the strongest, but the weakest sighted also, if they were able but to cast up their eyes to it; and not only so, but those that lay on their sick beds in the tents, if they were able but to espy him at a little chink or crevise, they were healed. So not only they that have the strongest Faith are saved, but even those that have but a weak also, yea although they lie on their deathbeds, yet if they can but espy Christ by the eye of Faith at a little chink or crevise, they shall be saved. But how may we know weak Faith, from no Faith? I answer, it may be known four ways: First, Four trials of weak from no Faith. When it is attended with good desires. That a man hath a desire to believe, to repent, to do the will of God, but cannot, as David saith, I desire to do thy will, O God, although I cannot; so we see weak Faith is attended with good desires, therefore where there be not these good desires, there is not weak Faith, but no Faith. ay, but are there not good desires in some that have not true Faith? Quest. Sol. I answer, Balaam he had good desires, he desired to die the death of the righteous, so then there be desires in both, but the desires of weak Faith have these three properties: first, they be earnest and servant: secondly, constant and settled: thirdly, actual and lively. First, Three trials of a right desire. they be earnest, they cannot be at rest, till they have the thing they desire. Even as a child that is hungry, nothing will content him, 1 till he have meat, give him this and that thing, yet will he not be quiet till he hath food; so it is with a Christian, nothing will content him till he hath Christ, and the pardon of his sins, and assurance of his salvation, he cannot be at rest. The second property is, 2 That they be constant and settled desires. They give not over, till they have the things they desire: many have desires but they be floating and unsettled; they give over before they have the thing that they desire: where there are such desires, there is not weak Faith, but no Faith. The third property is, 3 That they be lively and actual; they be contented to take any pains and labour, for to have the things that they desire. In the Proverbes it is said, The sluggard he lusteth, and yet he hath not: what wants he? he hath desires, but he is loath to take any pains or labour, to come by that which he desireth, and therefore he goeth without. But the desires of a Christian be lively, will put them upon any pains and labour, they will not stick at any thing so that they may have the things that they desire. The second sign whereby we may know that we have weak Faith from no Faith is, The second trial of weak Faith. That it worketh according to the measure of weakness: as Matt. 8. when the Disciples were in the ship, and in danger of drowning, they go to Christ, and cry unto him, Help, Master we perish: Christ doth not reprove them, because they had no Faith, but because they had but little Faith, it was but weak, and yet this weak Faith did work in them, and drove them to Christ to cry to him for help; this was true Faith though weak: so if we cry to Christ in extremity, and seek to him for help, there is true Faith, but when men seek to witches, (as Saul did) and sorcerers for help, there is not weak Faith, but no Faith. The third thing whereby we may know weak Faith from no Faith is, The third trial of weak Faith. That it doth desire to increase, and to get strength by the use of good means. Even as a tree being set into the ground, it sends down its roots, and spreads them this way and that way to get strength and nourishment unto itself, that it may grow: so weak Faith, it doth desire to increase by all good means, by prayer, preaching, the use of the Sacraments, reading, and such like things. So we see the Disciples came to Christ, and say, Lord, increase our Faith. And the man in the Gospel, I believe, Lord help my unbelief: So we see weak Faith, that desires to increase, and therefore if we do not desire to increase our Faith, there is not weak Faith, but no Faith. The fourth thing whereby we may know weak Faith from no Faith is, The fourth trial of weak Faith. That it is ready to lay hold upon every little help even as the vine is ready to catch hold of every post, and every wall, and every stick, and sprig with her, & winds about it, to rest upon it: even so true Faith lays hold on every little help, and every little word: as john 2. It was but a little word, and a sour word, that Christ spoke to Marie, Woman, my hour is not yet come; and yet the Faith of Marie laid hold upon it, for she did believe that he had his hour, for she saith after to the the servants, whatsoever he biddeth you do, that do ye. And so in Matth. 15. It was but a word that Christ spoke to the woman of Canaan, and a sour word it was too, It is not lawful to take the children's bread, and to give it unto dogs, and yet her Faith laid hold of it: and therefore what shall we say of the Faith of the world? Do they profit by the means God giveth them? hath not God sent his mercies and his judgements amongst us? we have preaching and teaching, and yet we do not lay hold of it, profit by it, be not brought to walk conscionably before God: shall we say, there is weak Faith in us? Nay there is no Faith, for weak Faith will grow and increase, and lay hold upon every little means of help. SERMON. III. ROME 1. 17. For thereby is the righteousness of God revealed from Faith to Faith. AS it was in the Temple, so it is in Faith, in it there was certain steps and stairs, whereby as men ascended higher and higher, the nearer they came to the presence of God; so there be certain steps and stairs in Faith, that the higher we mount therein, the nearer we come to God's presence, and a view of his love in Christ: even as a man ascending up some steep high hill. The first step he sees somewhat, when he is higher he sees more, but when he is at the top of the hill, than he sees the whole Country round about him, flatness, length, breadth, Latitude both of Sea and Land. So when we have weak Faith, we see somewhat, when strong Faith, we see more; but when we come to the full assurance of Faith, to the top of the hill as it were, than we see the length and breadth of God's love in Christ. Having spoken of weak Faith, and how it may be discerned, we are now come in the next place to speak of strong Faith; which is another degree of Faith: but first by your patience, I desire to show you some trials and marks how a man shall discover his weakness of Faith: for every man that would know this weakness must do these two things; he must labour 1. To find it out. 2. To help it as soon as may be. First, The first trial of weak Faith. one shall find and know weakness of Faith in himself, when he doubteth of the favour of God, that he cannot rejoice, nor have his heart made glad with it, and standeth in doubt of his own salvation: this doth show weakness of Faith, as Peter, Mat. 14. 30. When he saw the wind arise, he was afraid of drowning; which did show weakness of Faith in him: so james 1. 6. saith he, But let him ask in Faith, and waver not: so than if a man ask any thing at God's hand, and standeth in doubt of it, here is weak Faith. The second thing whereby we may know weak Faith in ourselves is, The second trial of it. when we trust God for one thing, and not for another; when we trust God for the saving of our souls, but not for the feeding and clothing of our bodies, and of the saving of them. So Abraham he believed God in one thing & doubted in another, he believed God for the saving of his soul, but doubted of a child, as we see, Gen. 15. And Matth. 8. the disciples were afraid that their bodies should perish: and therefore when we trust God for one thing, and will not for another: this doth show weakness of Faith in us; or if we trust him in one trouble, and when another is coming faint, this is weakness of Faith. The third thing whereby we may know weakness of Faith in ourselves is, The third trial of it. When we are comfortable to ourselves in time of peace, but faint hearted in the time of trouble: as it is, Proverbs 24. 10. If thou faint in the 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 show that the tree is not well rooted: even so when the least trouble that comes, unjoynts, vexes, and shakes us on every side: it shows that we are not well rooted and grounded in Faith. The fourth thing whereby we may discern weakness of saith in ourselves is, The fourth trial of it. When we believe God can help us, but it must be by such and such means; So jarus believed Christ would help his daughter, but it must be by touching and laying on his hands, as we see, Matth. 5. this was weak faith to believe that Christ can help, but it must be by such and such means. And so in john 6. The disciples believed that Christ could feed five thousand, but they must have two hundred penny worth of bread for to do it withal: So likewise, Moses believed that God could give him water enough for the children of Israel, but not out of a rock, but it must be out of the river, this then is weakness of faith, to believe that God can help us, but it must be by such and such means. The fifth thing whereby we may know weakness of faith is, The fifth trial of it. By the effects of faith, when they be weak in us; as in the book of judges we see how Samson did know he was grown weak, and that his strength was departed from him, it was by the weakness of his actions, not being able to resist the Philistimes as formerly; so may we know weakness of faith in ourselves, when we be weak in our actions, in our prayers, and in the performance of other holy duties, therefore howsoever men talk of strong faith, if they be weak in the performance of holy duties, and are not strong to stand against the temptations of the devil and to resist them, it is but weak faith. The use of this is, Use 1. that if we find weak faith in ourselves, we must take account of it, labour to be humbled for it, and to say with David Psal. 6. I am weak, but Lord, help my weakness: and as the man in the Gospel said, Lord I believe, but help thou mine unbelief, Lord, I have weakness of faith, but Lord, help this weakness of faith in me. The second use is, Use 2. that if we find weakness of faith in ourselves, we should labour to strengthen it by the use of good means, by prayer, reading, preaching, and by such like means. We know if a poor man dwell in a rotten house, if the wind arise, he will get props and shores to underprop it, that so he may keep it from falling: so seeing we dwell in rotten houses, if the winds of temptations arise, we should labour to prop up our faith by the use of good means, by preaching, prayer, the use of the Sacraments, and such like, that so we may be 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 therefore if we use good means, and do not grow by it, it is to be suspected, it is not weak, but no faith; for where true faith is, although it be weak, yet it grows to be stronger by the use of good means: strong faith never doubteth of salvation, and the pardon of sins; unless it be in the time of temptation, and doth assure itself of salvation, and of the pardon of sins by a sylogisticall reason, the ground whereof is laid in the word of God, thus it may be framed, Argument. God hath said in his word, that whosoever repenteth and believeth shall undoubtedly be saved; this is the great ground and maxim whereon strong faith doth stay itself, which is built on the word of God: then the true believing heart, saith, Lord, but I upon the search of my conscience do find that I do truly repent and believe; and then the conclusion ariseth, therefore I shall undoubtedly and certainly be saved. The papists say, that we cannot be assured of the pardon of our sins and of the salvation of our souls 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, 1 we are bound to believe it under the conduct and certainty of faith; but God hath said in his word, that whosoever repenteth and believeth, is bound by the certainty of his word, and of his faith to believe his salvation, and the pardon of his sins. The second is, That whatsoever we are bound to pray for, that we are bound to believe, 2 but we are bound to pray for the pardon of our sins, and for our salvation, as we may see in the fifth petition of the Lords Prayer, therefore we are bound to believe it. Now strong faith is not so strong, but that it may be shrewdly shaken in the time of temptation, as David's faith was, he 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 fail him; therefore we see that strong faith may be shaken, and weakened, of which there be these occasions or reasons. First, Four Reasons why our Faith is shaken. Because we have given way to some sin, and have not been watchful to keep the doors 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, 1 and be made so weak, that he cannot be able to go with a staff; so a man may catch a cold, that is, he may commit some sin, that he may make his faith so weak, that he shall not be able to stir or feel any comfort, in respect of his offence that he hath done. Secondly, By the neglecting of the use of good means, as preaching, prayer, reading, 2 and such like, so it may become weak, Mark. 3. we read, there was a man that had a withered hand, the reason whereof was, because there were obstructions in the veins, that it could not carry down nourishment to that hand which withered; so when there be obstructions that do hinder us, that we cannot draw down nourishment to our hearts by the use of good means, our faith will be weakened, our assurance withered and dry. Thirdly, 3 The malice of the devil, for he will do as the Philistimes did with Samson, knowing his strength lay in his hair, they cut it off, and he became weak; so the devil doth, knowing that all the strength of a Christian lieth in his faith, therefore he labours to weaken it, as much as may be. Fourthly, 4 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 we should be the deeper rooted. As a man when he goeth to plant a tree, when he hath set into the ground, and put earth about it, he doth shake the tree this way and that way, as if he would overthrow and pull it up, yet all is but to settle it that it may stand the faster: so the Lord doth when he hath planted a man, he doth as it were pull at him, and shake him, as if he would pull him up, and yet the Lord doth it but to settle, and ground him, that he should stand the faster, and to make him the more constant, and therefore the people of God have no cause to be discouraged with the dealing of God. Now come we to speak of strong faith which doth ordinarily assure a man of salvation, and of the pardon of sins, unless it be in the time of temptation: if therefore any man would know how he comes to this assurance, and what the ground is, that strong faith gathereth this assurance upon: Quest. I answer, that it gathereth it from the merits & dignity of the death of Christ, Sol. for Christ and the Cross were our pledge and pawn; look what we should have suffered, that Christ hath suffered for us in our place, and in our room, when all our sins were imputed to him; therefore Christ's sufferings were as much in acceptation with God, as if we should have suffered ourselves, so that we are thereby discharged and acquitted. Now from this ground strong faith doth draw assurance of Salvation, and of the pardon of sins by looking back into the merits of Christ's death: Indeed, if we look into ourselves, and our sins; we can assure ourselves of nothing but death, hell, and damnation, but if we look into the merit and dignity of the death of Christ, than faith assureth us of Salvation and pardon of sins. The Papists say, Object. that a man cannot have assurance of the pardon of sins, and assurance of Salvation here in this life, for this openeth a window (say they) to all disorder and looseness of living. But I answer, that there be two kinds of assurance; the first absolute, the second conditional: Sol. Two sorts of assurance of Salvation. first, absolute assurance, That whatsoever a man doth, or howsoever a man liveth, yet he shall be saved; faith doth not assure a man of Salvation, if he live in his sins, and do what he list or think good, nay, he is like to perish if he do so, and he seals up his damnation; and therefore it is not absolute assurance that we have by faith. Conditional assurance is that which the Gospel teaches, that if we repent for our sins, lay hold on Christ by faith, if we believe, than we may assure ourselves that we shall be saved; but if we have no care to repent, to believe, nor to walk with God in newness of life, than we cannot be saved. Therefore if men say they are sure of Salvation, they must look that they have a right ground: If a man should demand of some to know how they should be saved; and they answer, because we have not committed many sins; others, because we have done no harm to any body, or because we hear the word of God: All this were nothing, till one can ground himself on these two conditions, to repent and believe; and so to make a logical discourse of Assurance to himself from this ground that God hath said in his word, that whosoever repenteth and believeth shall be saved; but I upon the search of my Conscience do find that I have repent and do believe, therefore I shall be saved: until a man (I say) can make this discourse, he cannot be assured of his Salvation, but when men have the assurance of Salvation from this ground, and can make such a discourse unto themselves, it is not all the devils in hell that can pluck away this assurance from them. This is a goodly comfort, that a man can assure himself that he shall be saved, and that he is beloved of God, howsoever he be poor, ficke, afflicted and troubled here in this life, yet he can be persuaded that one day he shall fit down with Abraham, Isaac, and jacob in the kingdom of heaven, and death must be the gate to let us in. If a man should go a long and tedious journey, and in the way should meet with many inconveniences, yet if he knew he should be kindly entertained at his journey's end, this would comfort him; so we all are walking as it were a long journey here in the wilderness of this world, where although we meet with many discomforts, and troubles, yet let us comfort ourselves with this, that one day it will be blessed and happy with us, when we come at home, at our journey's end, than Christ will gird himself and serve us, and all the holy patriarchs and Prophets will be ready to entertain us. This is it that may comfort us; so job was comforted in the time of his trouble, job 19 23. I know, saith he, that my Redeemer liveth; and howsoever I have trouble here, yet one day I shall see God: so David, Psal. 27. 13. I should have fainted, but that I believed to see the goodness of God in the land of the living. I should have fainted, but that for the hope of heaven, and of glory which upheld me: so Rom. 8. 36. where the Apostle saith, that the people of God were killed, and as sheep appointed to the slaughter, saith he, yet in all these things, we are more than Conquerors; for all these troubles they rejoiced and hoped in God exceedingly: So he burst out into this speech in a holy triumph, and saith there, I am persuaded that neither death, nor life; nor principalities, nor powers, nor things present, nor things to come, can separate us from the love of God, which is in Christ jesus our Lord. Now strong faith you see is not so strong, but that in time of temptation it may be shrewdly shaken; for as a strong man may catch a cold, and by dis-dieting make himself that he cannot be able to walk with a staff: so a man may, as it were, catch a cold, and dis-diet himself by his sins, make himself weak. So David was confident in one part, Psal. 31. 14. But I trusted in the Lord; I said, thou art my God; and in another place of the same Psalm, he saith, I am cast out of thy sight: so job in one place was confident in peace, and rejoicing in God, yet Chapter 17. he cryeth out, Where is my hope? for though I hope, yet the grave shall be my house, and I will make my bed in the dark: I shall say unto Corruption, thou art my father, and to the worm, thou art my mother and my sister: where is now my hope? So we see strong faith is not so strong but that it may be shrewdly shaken, as ye have heard. Now some man may say, Object. If a man may lose the feeling and comfort of his assurance of Salvation, in the time of temptation, what Comfort in this case can he have? I answer, Answ. Four consorts in want of feeling assurance of salvation. The first. a man may have comfort, considering these four things: First, That there is always a seed and a root of faith left: though he may feel the loss of the comfortable assurance, yet there is the Sanctity, and effects of faith still, there is an hatred of sin, a love of goodness, a desire of the presence of God, and of his love and favour, which may be his comfort. We read Acts 20. 10. that Eutichus fell out of a window, and was taken up dead, but Paul went down, and fell upon him, and embracing him, said, Trouble not yourselves, for his life is in him: so we may say of all the falls of God's people, There is life in them; This may be their comfort, that in all their falls, there is a seed of faith, there is the sanctity of faith still remaining in them, this must be their stay and comfort in all their spiritual afflictions, and desertions whatsoever. The second is, The second comfort. that although they lose the feeling of God's favour, yet it is not perpetual, but for a short time: So it is said, Psal. 55. He will not suffer the righteous to fall for ever, and Psal. 94. 18. When I said, my foot slippeth, thy mercy, O Lord, held and stayed me up: Trees in a great wind are shaken, and beat this way and that way, as if they would break, but if the winds go down and there be a calm, they come to their former estate again; so it is in faith, in the time, of temptation we may be shaken, and carried this way and that way, but when the temptation is at an end, we come unto our former estate again, and to as comfortable apprehension of the Love of God, and of his favour as before. so Zech. 10. 6. the Lord promised the same powerful grace to his people, after their falls as before, for saith he, And I will strengthen the house of judah, and I will preserve the house of joseph, and I will bring them again; for I pity them, and they shall be as though I had not cast them off, for I am the Lord their God, and will hear them. And therefore seeing it is not perpetual, but for a little time this may comfort them, and glad their hearts. The third is, The third comfort. The wise providence of God, who disposeth all things to the good of his servants. A man ye know when he plants a tree, he casteth moulds about it, pulls and shakes it this way and that way, and yet it is but to settle the tree; so the Lord doth when he plants a man, he pulls him this way and that way, and all is but to settle him, that he may be the better rooted and grounded; as it is Rom. 8. 28. All things work together for the good of those that love God: Therefore let a man love God, and then all things shall work together for his good. There be strange works of God, and some that seem to be against men, and yet by a secret hand of God, they are all carried and work together for the good of them that love him: As ye see in a Clock, there be some wheels turn one way, and some another way, and yet all tend to one end to make the Clock go well; so sometimes God sends a man adversity, and sometimes prosperity, sometimes he deals one way with us, sometimes another, and yet all is but to draw us nearer unto him in holiness and obedience. The fourth thing that may comfort them is, The fourth Comfort. that they cannot be at quiet or at rest till they have returned to the Lord again; still there is a thirsting of the heart after God, and they cannot be at rest till they be returned again: so we see David, Psal. 119. ver. ult. saith, I have gone astray like a sheep that is lost, oh seek me; for I have not forgotten thy Commandments; as a lost sheep cannot be at rest, but he runs here and there, he cries to the shepherd, and is not at rest and quiet till he be returned home unto the sheepfold; so the people of God, when they have gone astray, cannot be at rest till they have run here and there, and cried to the shepherd, they can never be at quiet till they be returned home unto God; therefore so long as a man cannot be at quiet in his falls and sins, but that there is a thirsting of the heart after God, and he takes no rest till he be returned, Note. this may give him comfort: We see in nature, that if the shipman's needle be touched with the Loadstone, it cannot be at rest, nor at quiet till it look upon the North Pole, if it be hindered with any little thing, it standeth trembling and shaking, as if it were discontented; so if a man's heart be touched and set a fire with faith in Christ, it doth always gather to Christ, and if it be hindered by any means, it is not at rest, but it is discontented, until it come home to him: When a man is in danger of drowning he will fling out his arms, and catch hold of every straw to save himself; so we should do, when we perceive ourselves to be in danger of hell, we should fling out our arms abroad, and catch hold of Christ, and so save ourselves. Now if any man should ask how he should recover again, Quest. when he is in this estate: Sol. I answer, first, he must repent him of his sins, and turn to God. 1 Secondly, he must cry to God for his former falling; so we see David did, 2 Psal. 51. saith he, Restore me to the joy of thy Salvation, and Psal. 4. Lord lift thou up the light of thy countenance upon us. 3 Thirdly, strive against the infidelity of thy own heart, as David did, Psal. 42. saith he, Why art thou cast down, O my soul? and why art thou thus disquieted within me? wait still on God. 4 Fourthly, to strengthen our faith from the former mercies and kindness of God, as Rom. 11. 29. The graces and gifts of God are without Repentance: And in another place, Those whom the Lord loveth, he loveth unto the end; and therefore if ever thou canst approve to thine own heart, that God hath loved thee, he will love thee still unto the end. The third step and degree of faith is, 3 The full assurance of faith; when a man is at this top and degree, Full assurance of Faith. he is as it were at the top of the hill, for as you know that a man being at the top of an hill he may see the whole country round about him, the latitude and length of it, both by sea and land; even so when a man comes at this step and degree of faith, he shall see the latitude and length of God's love in Christ, heaven open, and Christ ready to receive him, the holy Apostles ready to carry his soul into heaven, as Lazarus was, and all the Saints and Martyrs ready to entertain him. Now this Metaphor is taken from a ship at sea, that hath sea room enough, being past rocks and sands, and so out of danger saileth safely unto his appointed place: even so when a man is come to the full assurance of faith, he is past all danger, he saileth safely towards God, and joyfully even until he come to heaven. This is the most joyful and blessed estate that any man can have, or be in here in this life; but this is not the case of many, for a man comes to this by degrees, and it is a long while ere he can attain unto it, and many do not feel it until the time of their death. Now having spoken of the degrees of faith, we will in the next place speak of the Effects and Fruits of faith; Gal. 5. 6. for as the Apostle saith, Faith worketh by love; it is not idle in a man nor lieth still, but showeth itself by good effects, and fruits, for there is nothing in the world can save a man, no outward thing, neither circumcision, nor uncircumcision, but only faith, which worketh by love: In a Clock when the great wheel stirs, all the little ones will stir, because they do depend upon it; so faith is the great wheel in the life of a Christian, that if it be stirred, it will move all the rest of the wheels, all the rest of our graces. It is said james 2. Show me thy faith: For many will talk and say they have faith, but if you have faith, Oh thou man or woman, show me thy faith, make declaration of it, for if thou canst not show me thy faith by good effects and fruits, it is to be suspected, that it is not true faith: If one lay a little straw on the ashes, if there be any live-coles, they will catch hold on the straw; so if there be faith in us, it will show itself by the fruits and effects: Mat. 9 2. it is said, that Christ saw the faith of the sick man, and of those that brought him; why, could Christ see their faith? could he see into their hearts? Yes: but he saw also their faith, because it did show itself by the effects & fruits; wherefore if you have not a faith attended with good fruits and good effects, it is not true faith. It is a good observation of a learned man, saith he, A man that goeth upon a ladder to serve a Mason, he must have two hands, one to hold by, and another to give up Mortar, and Brick, and such like; so, saith he, a Christian must have two hands, he must have the hand of faith to lay hold on Christ, to save himself, and he must have the hand of charity to give out things to his brethren: So we see the faith of a Christian must be attended with good effects and fruits, as ye have heard. Now the fruits and effects of faith are many, but I cannot stand to show you them all; and therefore I will only point at the chief, which the Apostle Paul doth aim at, Hebrews 11. First, Effects of true. Faith. that faith makes a man offer a better sacrifice to God than others; this is showed by the example of Abel and Cain; the Apostle telleth us that his was greater than Cain's: 1 Gen. 4. 1. it is said, that Abel did offer of the first fruits of his sheep, and of the fat of them, and Cain of the worst; they did both offer sacrifice, what was that then that made the difference? the Apostle telleth us that faith made the difference, for Abel believed that God had pardoned his sins, that God would save him and bless him, and bestow upon him all things needful in this life, and heaven and happiness in the life to come, and therefore he thought nothing too good to offer unto God; but Cain he had not faith, he did not believe that God would save him and bless him, he had no hope of heaven, nor no hope of the pardon of his sins, he did not believe that God did love him, and therefore he thought any thing good enough for God. So it is still, faith doth make a man offer a better sacrifice, and a greater than others; for when men believe that God hath pardoned their sins, that they shall be saved, enjoy heaven and happiness, be blessed in this life, and in the life to come, than they think all the service that they do is too little to such a God that hath loved and bestowed such blessings upon them, they satisfy others, yet they cannot satisfy themselves, because God will infinitely acquit them; if they had a thousand bodies and souls, all were too little to do service unto him. David saith in the 1 Chro●. 22. 14. Now behold, according to my poverty have I prepared for the house of the Lord, an hundred thousand talents of gold, and a thousand thousand talents of silver, and of brass, and iron passing weight, for it is in abundance; I have also prepared timber and stones: here we see that David did account all this as nothing in regard of God. So Matth. 26. Marry Magdalen brought a costly box of ointment, she broke her box, and poured forth her ointment on Christ, she thought nothing too good or too dear for him: thus much Christ instructs us in the Gospel, that when we have done all we can, yet we are unprofitable servants. It is a good saying of S. Bernard; saith he, it is an infinite debt that we owe unto God for our redemption; if all the lives of the sons of Adam were in one man, and all the virtues and good things that were in all the patriarchs and Prophets, and all the holy men, yet all were nothing to do service unto him; yea saith he, for mine own part, I have but two farthings to pay the Lord withal, Bernard's two farthings. and they be farthings of the least size and measure, my body and my soul; nay indeed, saith he, I have but one farthing, and that is, my good heart, and my good will: thus faith makes a man offer a better sacrifice than others, because the men of this world do not believe that their sins be pardoned, and have not hope of heaven, they think a little will serve to please God, a little prayer, repentance, and a little care; this doth show that it is not true faith, for if a man have true faith, he cannot pray enough, be careful enough, take too much pains, all will be too little that he doth in the service of God. The second effect of faith is, The second effect of true Faith. that it maketh a man exceeding careful to please God, and to walk with him: as is showed in the example of Henoch, of whom it is reported, Gen. 5. 24. that he pleased God in his courses, for he believed that he should lose nothing, but be well rewarded for it, it was not in vain to walk with God, to please him, and praise him: so it is still, if a man believe that God is a rewarder of all them that seek unto him, they will let all go, and desire to please God in their courses; this was that made David say, Psal. 119. Teach me thy way, and I shall walk in it: and Psal. 56. 13. For thou hast delivered my soul from death, and also my feet from falling, that I may walk before God in the light of the living: Micha 4. 5. For all people will walk every one in the name of his God, and we will walk in the name of the Lord our God for ever and ever: therefore if men be not careful to walk with God, to leave their corrupt courses, they have no faith. And because every man will be ready to catch hold on this, and to say they walk with God: (than I answer) If thou walkest with God, thou must leave some marks and prints behind; so if we walk with God, we must leave behind us marks and prints: we read 2 King. 7. 15. That when the Israelites went after the Syrians unto jordan, lo all the way was full of clothes and vessels, which the Syrians had cast behind them: so if we walk with God, all the way that we go, shall leave marks behind us of patience, of faith, of holiness of life, till we come at jordan, viz. till we come to die; where men have not walked with God, there is not any prints or marks left behind them. The third effect and fruit of faith is, The third effect of true Faith. That it will let all go in the matters of this life, and provide for saving of thy soul: this is set forth unto us, by the example of Noah, Gen. 6. that builded an Ark for the saving of himself, and his household, when others were busy about their pleasures, sports, and following their worldly profits, he applied himself to make an Ark; what was the reason of it? because he had the faith of these two things: 1 That God would bring a flood. 2 That he would save him by this means, by the Ark. First, 1 he did believe that God would send a flood for the drowning of the world; for as there was a time of mercy, a time that God did patiently forbear them; so he did believe that there would be a time of judgement when the Lord would punish the wicked and the ungodly. Secondly, 2 he was persuaded that when others did perish, he should be saved, nor by carrying him above the clouds, nor by enclosing him in the waters, or to make him walk in the dry land, as the children of Israel did; but he did believe that God would save him in the Ark, so a Christian must be persuaded and settled in the assurance of these two things: first, that God will send a flood of destruction, a flood of fire upon the world, and that as there is a time of mercy, so also there will be a time, and a day of judgement, a time to call them to an account for all their sins. Secondly, we must be persuaded, that there is no other means to be saved but only by jesus Christ; and when a man is settled in the faith of this, it will make him let go all, and lay hold on Christ, that he may be saved in the day of judgement. The Apostle saith, Phil. 3 8. He accounteth all things but to be dung and dross, that he may be found in Christ; as if he should say, Let the world go, take it with all the pleasures and profits, I account it but dung and dross that I may win Christ, and be found in him. So Acts 26. 7. he says, Whereunto our twelve tribes, instantly serving God day and night, hope to come to the resurrection, and so stand with joy and comfort before God. So if once this be settled in our hearts, that there is no other means to be saved, but only by Christ, than a man will be contented to let all go, and lay hold on Him, that so he may be saved and stand with joy and comfort before God: Gen. 19 we see in Genesis, that when Lot went out of Sodom, the Angels did haste him, that he might not look back again to his pleasures, and profits, and goods, that he had left behind him; what was the reason of it? that seeing God had given him the means of saving of himself, he would apply himself to it; where there is not this affection, it comes not into ones heart nor his thoughts all his life long, to consider how he shall be saved, and be contented to let all go, and apply himself to the means. The fourth effect is, 4 to obey the calling of God whatsoever it cost: this is showed unto us in Abraham's example, Effect of true Faith. when the Lord called him out of his country, and from his kindred, he did not hang upon them, but he lost all, and obeyed God's Commandment: so if a man hath faith in God, call him to any service or duty, call him out of his sins, or call him out of the world, he will be contented to let all go, and obey God, whatsoever it cost him, and what troubles soever he endureth. So we see Matthew, when Christ called him, left all his profits, and followed him; and so in Matthew 4. when Christ called his other disciples, they left their fishes, nets, and followed him: so if there be faith in us, we will obey God whatsoever it cost us; therefore when men will not come out of their sins, but stick in them still, there is not this effect of true faith in them, howsoever the devil may persuade them to have it. The fifth effect of true faith is, 5 That it will make us live like Pilgrims herein this world: Effect of true Faith. to dwell in our houses like strangers ready to depart, and leave all, as the patriarchs did, who accounted themselves as Pilgrims, and strangers here, and heaven to be their home, this is a great work of faith. Now in four respects we must live like strangers, and Pilgrims here in this world. First, In four respects we are Pilgrims here. a Pilgrim hath not his heart (as you know) settled upon the kingdoms and countries that he passeth through, but his mind is set at home; and if he comes where men be dancing, 1 and taking their pleasure, he doth not attend it, his mind is of his journey; if he come where men be at play, either in fencing or any other sporting, he doth not mind it, but his desire is bend only on his journey: so we should be like Pilgrims and strangers, in this respect, our hearts should not be set on the kingdoms and countries we pass through, they must not be set on this world: If a man come where pleasures be, he must not have his heart entangled with them, or attend on them, he must not mind them, but his bent must be set on his journey, and his home. I have showed you heretofore a pretty story of a man travelling to jerusalem the holy city, who as he traveled, came to a city where he saw mustering of men, training of soldiers, and running of horses, and he being delighted therewith, thought to have tarried there, but this came into his mind, this is not the holy land, nor the holy city; so away he went: Then he came to another city, and there he law dancing, and sporting, and many delights, and he had thought to have tarried there, till this came into his thought, this is not the holy land, nor the holy city, and so he departed thence; then he came to another city, where he saw goodly houses, fine women, good cheer, where he thought to have tarried, but he remembered this was not the holy land, nor holy city: so a Christian must do, when he comes at the pleasures and profits of this life, his heart must not be entangled with them, but this must come into his mind, that this is not the holy land, nor the holy city that we look for. The second respect is, to please the Lord of the country especially, and the Lord of the soil, 2 that he is to pass through, that so he may be at peace: so it must be our care to please the Lord of the soil and country, that we pass through; and seeing God is the Lord of the Earth, it must be our care to please him, that so we may with peace pass through this earth to heaven, lest we be arrested and stayed in our journey. The third respect is, that a Pilgrim is ever hasting, what company soever he comes in, 3 he is still gathering home, whatsoever he doth, his mind is of home: so we should be like Pilgrims in this respect, that what company soever we come into, or whatsoever we do, our mind should still be gathering home; as in the Philip. 1. 23. the Apostle Paul desireth to be dissolved, and to be with Christ: job 14. 14. saith, All the days of my appointed time, I will wait till my change shall be. The fourth respect is, that a Pilgrim hath no care but this one, to have so much food, 4 as may serve him in his journey, till he come at home, that so he do not starve: so seeing we are strangers and Pilgrims here in this world, this must teach us to be careful to get so much food, knowledge, faith, as may serve us till we come at home, be brought to heaven and happiness; there is much talk of faith, and many think that they have it, but when God shall bring us down to the waters, as Gideon did his men, we shall find but a few to have true faith, if we try ourselves by these effects. SERMON. FOUR JOH. 14. 1. Ye believe in God, believe also in me. WE see in nature, that rivers run, till at length they run into the Sea: Even so we have run upon many points of Faith, till now we are come into an Ocean Sea of Faith: The great Object thereof God in Trinity of Persons considered. We have spoken of the of Faith. 1. Utility 2. Kinds 3. Nature 4. Degrees 5. Effects And now lastly we come to the 6. Extension and Object of it. The Object of Faith in the largest measure, is to believe the whole Word of God, and not to deny any point of it; But the Object of saving faith, and of our holy Religion is comprised in the Articles of our Creed: The sum whereof is first to believe in God, distinguished into three Persons; Father, Son, and Holy Ghost; and that this God hath gathered a Church, or a Company of people out of this world, on whom he will bestow his graces here in this world, and glory in the life to come: this is the sum of the faith, that we are justified and saved by. And if any deny, but one Article of this faith, he doth, as it were, raze the foundation, deny the Faith, and destroy it: in a house, a man may pluck down a sparre, or pluck a lath off, and the house may stand, but if they take away a main pillar, or raze down the foundation, the house will fall: so it is in faith, a man may deny some points of Faith, which be not the foundations of Religion, but if he do deny any of these articles that are comprised in the Creed, any that are the grounds, he denies all; as it is said of some that they destroyed and denied the faith, when indeed they denied but one point of it. The first point is, To believe in God. Now God is to be considered two ways: 1. Absolute in himself. 2. By Relation to us. Five things we are to believe concerning God, as he is absolute in himself. 1. That there is a God. 2. That there is but one God. 3. The true God. 4. Our God. 5. That we shall be the better for him. And therefore we put (our selves, our souls and bodies, and them that appertain unto us) our trust and confidence in him. 1 First, That there is a God. we believe that there is a God, for although we do not see him, or feel him, yet we believe it through the light of nature, and the light of the spirit: This is the foundation of all Religion, which foundation if it be once laid, that there is a God, than the heart of man will be ready to begin and to look after Relgion, and I do not doubt, but that if a man come once to this, to believe there is God, than it is an easy matter to bring him to this, that this God must be served, feared, and honoured: Note. I do not insist in this, because I doubt or think that any doubt of this, whether there be any God or no, but because there be some remains and remnants of blindness and ignorance in us, the devil also having his temptations; but I do in this, as men that have planted young trees, they shake the trees, and tread the moulds down to settle the tree: so I do as it were tread down the moulds and settle the tree, even you the more in this point that there is a God. Which we may prove by these five things: 1. By the works of God. 2. By the place where he is. 3. By the nature of the Creatures. 4. By our conscience. 5. By our experience. First, 1 by the works of God, Rom. 1. For the invisible things of him; his eternal power and Godhead, The works of God prove a Deity. are seen by the creation of the world; so the works of God declare there is a God. Now the works of God are of two sorts: 1. The works of Creation. 2. The works of Government. First, 1 the works of Creation show there is a God; the Creatures could not make it, The works of Creation. the birds and beasts could not, nor man could not, for, than the part should make the whole; nor it made not itself, but it was God that made it. If a man should come into a strange Country, and see a number of goodly houses, and yet see no man there, he would not say that the birds and beasts built them, but he would think that it was some greater power (that of men) that built it: so when we see this goodly frame of heaven and earth, shall we say that the birds and beasts did make it, or man? Nay, it was some greater power, even that of God. Origen saith, that if we should ask the Creatures who made them, they, if they could speak, would tell us, that God made them, and framed them: If (saith he) we should ask the heavens, who made them, they would say God; If the earth, who made it, it would say, God made me, and framed me; and so all the Creatures in the world, if they could speak, would tell us that God made them. Now as the works of the Creatures show that there is a God, 2 so doth the works of government show it in the excellent wisdom appearing to carry all things in their natures, and operations, to their ends: The works of Government. For if God should not uphold them, they would run to Confusion; therefore that every Creature continues in his nature, operation, and is carried to his end, this doth show there is a God. If a man should look on a Clock, and see the turning of the wheels, the striking of the hammer, the hanging of the plummets, he would say there were some Clockemaker, that did make, order and govern it: so when we look on the Creatures, and see every thing in his nature, and in his course, we must say that there is some Divine power that doth it; which is God: If one should be one the top of an hill, and from thence see an army of men in companies, bands, ranks, and squadrons, with their faces bend one way, turning and marching forward, he would think there were some great captain there, that did order and govern them; so when we look upon the Army of the Creatures, and see them in their ranks, armies and orders, we must say there is some divine power that order all, which is God. Secondly, 2 the place of God doth show there is a God: every place is in regard of something contained in the place, The place of God. and there is no place but it is replenished, and there is nothing but hath respect to something contained in the place; as a Chair being set in some room it is for some to sit in, so no place is void; If we look into the sea, that is filled and replenished with fishes, the fields with beasts, the air with birds, hell with devils, than heaven cannot be void; for if all places be made in respect of something, and be replenished, than it is impossible heaven should be void. If a man should come into a strange country, and see a number of goodly houses, and one should exceed all the rest, for fine building, being greater and beautifuller than all the other, he would say, sure the Lord of the Country dwelleth in that house: so when we shall look on the houses of all the Creatures, and see one house exceed all the rest in beauty and splendour, who would not say surely this is God's house; the Lords house of the country? If one should bring out an Atheist, and ask him whose house is this, and show him the Sea, he would say it were the fishes; and if one should show him the earth, and ask him whose house that were, he would say the worms; if one show him the fields, and ask him whose house that were, he would say the beasts; If one should show him the sky, and ask him whose house that were above the Sun, the Moon, and the Stars (the heavens) he must needs be convinced that it were Gods, so then the very place where God is may show us there is a God. Thirdly, 3 we may prove there is God; by the nature of the Creatures, and that two ways: By the Nature of the Creatures. 1 By their Motion. 2 By their Multitude. First, 1 by their Motion, for there is nothing moved, but it must be moved by something; Motion. for as the Philosophers say, There is nothing moved, but it is by some unmoveable thing: As for example these inferior bodies upon the earth are altered and moved by the air and other elements, and the elements by the influence and motion of the Sun, Moon, and other heavenly bodies, and these Planets are moved by the highest Orb, or Sphere of all, called Primum mobile, the first mover: now if one should ask, who moveth that? an Atheist must needs confess that it is God; so than the very moving of things doth show there is a God. Secondly, 2 Multitudes come from unites: as many rivers come from one sea, Multitudes. leaves from one stalk, veins in the body from one liver, arteries from one heart, many sinews from one brain, and innumerable beams from one Sun; so all multitude of things and creatures come from one unity, which is God; therefore the multitude of creatures doth show there is God. Fourthly, 4 we may prove there is a God by our own conscience; for conscience carrieth its eyes directly unto God, By Conscience. it regardeth not man, nor looketh to his law, but directly looketh to God, so that conscience is, a mere respect unto God; which although it may be corrupted, yet it cannot be extinguished, for every man hath a witness in his own bosom, that there is a God. Hence we gather, no man can be an absolute Atheist in regard of judgement; indeed in regard of affection he may be for a little season, yet he cannot be quite ignorant that there is a God, as long as there is conscience in him: this is a great matter that God hath given us conscience so that we cannot lose him, he hath set it up as a light to direct us to him, and to show that there is a God. The fifth thing whereby we may prove there is a God, 5 is, By our own experience: By our own Experience. for the more we have served God and obeyed him, the more we have found his blessing to be upon us; and the more we have sinned against God, and disobeyed his word, the more we have found the hand of God against us, to punish and afflict us; therefore although we had not a Bible to tell us there were a God, yet our own experience doth say that there is a God, finding his hand against us, when we sin against him; and his blessings upon us, when we serve and obey him. So Esai. 43. 12. it is said, I have declared, and I have saved, and I have showed when there was no strange God among you, and therefore you are my witnesses, saith the Lord, that I am God. Thus our own experience may tell us that there is a God. The use of this is, Use 1. first, that seeing there is a God, then fie upon the Atheists that say there is no God: he that saith there is no God, that man is the wickedest sinner in the world, for a thief taketh away but our goods, a perjured person our lands, a murderer our lives, but an Atheist takes away God from us: joh. 20. when Mary came to the sepulchre, and found not Christ there, she wept, and said, They have taken away my Lord, and I cannot tell where they have laid him; as if she should have said, they have taken away my Lord, in whom all my comfort and all my hope was laid up: so we may say of the Atheists, they have taken away God from us, in whom all our comfort and hope is laid up; therefore an Atheist is the most wicked creature that is, because he takes away God from us. By the law of the land, if a man be condemned by twelve men, he must die the death, but worthily may he die, that is not only condemned of twelve men, but of twelve thousand creatures. If a man doubt there is a God, let him step but one step out of this life, and he shall feel there is a God; Chrysostome saith, if thou dost not believe there is a God, what dost thou O man in the house of God? (saith he) pay thine hire, and get thee out of his house, tread not on his ground, feed not of his creatures, but get thee another place. Secondly, Use 2. seeing there is a God, why do a number of men live as if there were no God at all? men cry out of the Atheists that say there is no God, and thou sayest there is a God, and yet dost not serve and obey him: here is the difference betwixt thee and him; thou art an Atheist in practice, and he is an Atheist in judgement, so although thou dost acknowledge in judgement there is a God; yet in thy practice thou dost deny him. The Apostle Paul saith, Tit. 1. 16. They profess that they know God, but by their works they deny him, being abominable and disobedient, and unto every good work reprobate. Thirdly, Use 3. seeing their is a God, it is a sure thing that every man should look after God, and labour to serve and worship him, to give him that glory which is due, for he is the fountain of all our comfort. It was the condemnation of the world, Rom. 1. when men knew there was a God, yet did not worship and give him that glory which was due unto him: so this is the condemnation of the world still, that when men know there is a God, they do not worship him, and give him that glory which is due. If a man dwell in the King's house, and yet will not come at the king's Leetes to do him service, he shall be turned out of the king's house and service▪ so if we dwell here as in God's house, he being our Landlord, if we do not perform our service and duty to him, giving him his due, it were just with God to turn us out of his house and home. We see the creatures obey God, and do that they were made for, even those that have not that sense, reason, or knowledge that we have, being guided by the instinct of nature only, whereas we, having knowledge, sense, and faith, do not obey God, and give him that honour that is his due, but neglect and despise him from day to day. It is a laudable custom among us, that before we begin the harvest, we begin in the Temple, and that for two causes: 1. To acknowledge the Sovereignty of God. 2. That we may show we desire to enjoy these blessings, but with his love and leave. Esai. 38. 12. The life of man is compared to a Weavers Warp, which the beam winds up, and so is filled, which if they do not fill, it is found full of flaws, banks, bracks and galls, when it is cut off: so our life is the warp, and every day is as the beam to wind up somewhat of the life we live. Wherefore every day we must be doing somewhat to fill our warp, lest when we be cut off, we should not be found filled, but full of bracks, galls, and flaws. Now to help you this way, we have spent a great deal of time in the doctrine of faith and repentance, which be the fillings of our lives, therefore let us not pass a day without renewing of repentance and faith. Secondly, 2 we believe that there is but one God: as it is, Deut. 4. 39 Understand therefore and consider in thine heart, That there is but one God. that the Lord is God in heaven above, and upon the earth beneath; there is none other; And 1 Cor. 8. 4. We know that an Idol is nothing in the world, and that there is no other God but one. So 1 Tim. 2. 5. For there is one God, and one Mediator between God and man, the man Christ jesus: thus we see there is but one God. The heathen had a number of Gods, the Romans had great Gods and little Gods, the Grecians had heavenly Gods and earthly Gods; Gods for the sea, and Gods for the land; but we believe there is but one God. Athanasius hath a pretty saying, an instrument that hath many strings, take many men to strike the strings, and they have no order, consent, or sweet harmony between, but take a man that hath cunning and skill to strike upon the strings, than there appears a sweet order, consent and harmony; so, saith he, this world and the creatures be as it were an instrument with a number of strings, take men to strike upon the strings of the creatures, than there is no order, nor consent amongst them; but let one God strike upon the strings of the creatures, and then there is a sweet consent and agreement between them. Now if a man should say, why is there not more Gods than one? This were a frivolous question, we acknowledge diverse persons, and but one God in substance, essence and power: we read, 1 joh. 5. 7. There be three that bear record in heaven, the Father, the Word and the holy Ghost: and these three are one. A good Divine doth thus illustrate it: water is but one thing in nature, and yet hath diverse beings, as it is in the fountain, as it runs into the river; & as it is conveied home to the house in pipes, pails, or buckets: so the three persons are one in nature, and essence, but it is in the Father, as the Fountain; in Christ, as the River; in the holy Ghost, as a pipe or a pail, to convey, and bring it into our hearts. So it is in a divers manner, but all one in essence, substance, nature and power. The uses are, Vsesi. first, seeing there is but one God, we must take heed we make not many Gods, that we make not a God of our pleasures, of our goods, of our bellies, or of our sins: as the Apostle complains, Phil. 3. 19 Whose belly is their God, and whose glory is their shame, who mind earthly things. ay, Object. but some man may say, is there any man so bad, to make his pleasure, his belly, his sins, and his goods, his god? I answer, Sol. it may be proved by these two Evidences: First, whatsoever he loveth above God, 1 that he maketh his god, but it is evident that many a man loveth his pleasures more than God, Evidence. or his goods, or his belly, or his sins, and therefore he maketh them his gods. If a man should set a Child between two men, let them both call the child, and look which the child loveth, unto him will the child run: so let a man be set between God and his pleasures, God and his money, God and his sins, which now a man runs unto, that he loveth best: so it is evident that men make these things their god. Secondly, The seemed evidence. whatsoever a man takes most pains for, that he makes his god. But it is evident that men take more pains about their pleasures, and money, than they do about God, and therefore they do make that their god. Chrysostome saith, Ask not thy tongue, whether thou lovest God or no, or takest more pains about thy pleasures, money, belly or thy sins, than for him: But ask thy life and conversation, and that will tell thee, that thou lovest thy pleasures more than thy God: therefore he that saith, he loveth God, and yet loveth his pleasure more than God, he lieth: hereby we must take heed that we do not set our profits, and our pleasures in the room of God. Secondly, Use 2. seeing there is but One God, we must labour to be one as he is One; For God's labour is to bring all the decayed Creatures to be one, as he is One; It is the Devil that brought in division, and set man against God, and one man against another, but God laboureth to bring all to one: though we cannot be all one in substance, yet let us labour to be one in affection; as it is said, Act. 4. 32. that the number of them that believed were of one heart and of one mind, so we must labour to be of one heart, and of one mind, Ephes. 4. 5. It is said, There is one Lord, one Faith, one Baptism, one God, and Father of all: so Mal. 2. 10. It is said, Have we not all one Father? hath not one God made us? why do we transgress every one against his brother, and break the covenant of our Father? Therefore seeing God is one, we must labour to be one as he is one, Ezek. 37. we read how the Prophet saw a number of bones lie scattered here and there, but when once the Word of God came amongst them, they ran bone to his bone, sinews grew upon them, and flesh on the sinews: so howsoever we be scattered in our affections, yet if the Word of God come amongst us, we be one as God is one, strait way we run together, and be made one, though not in substance, one, yet in affection, heart and mind. The fourth use is, Use 4. that seeing God is one, therefore there is but one means of life and salvation; as Rom. 3. 30. For it is one God who shall justify the Circumcision by Faith, and the uncircumcision through faith. There is but one means, whereby he gathereth all men unto him, so that the best and holiest men that ever were, are saved by the same means, that the meanest and poorest are, and the greatest sinner is saved by. It is an opinion of some, that they shall be saved in what Religion soever they profess, but this cannot be, because there is but one means of the saving of all men. There was but one Tree of life, one Door in the Ark, one high Priest, one Mediator between God and man, and therefore there is but one way to life and salvation: if we be out of that way, we are in the way to damnation. Therefore we must do as a man in a journey, O Sir (saith he) I am in a way, but whither doth this way lead, if he be told it leadeth to the king's court, where he shall have great favour showed, or to a garden of pleasure, or a place of Comfort, than he will go on cheerfully; but if he be told that it leadeth to a prison, a dungeon, or to a place of torment, he will stay and go no further: so should we say, O sir, we are in a way, but whither doth it lead? If to heaven, to God's favour, to joy and comfort unspeakable, than we may with comfort go on; but if we be told, that the way we walk in, leadeth to hell, destruction, and to torment, we should make a stand, and go no further, therefore seeing there is but one way to life, every one should labour to walk in that way. Thirdly, 3 we profess that we believe he is a true God; True, first in regard of his Nature: He is a true God in regard of his Nature. secondly, in regard of his properties. First, he is a true God in regard of his Nature, for he is of a spiritual & no bodily substance; 1 there is no extension of his parts, he doth not consist of parts, as we do, but he is of a spiritual substance, as joh. 4. 24. God is a Spirit. Secondly, 2 he is infinite in time, and in place, there is no bounds nor limitations of him, he cannot be comprehended; as it is Psal. 145. 3. Great is the Lord, and most worthy to be praised, and his greatness is incomprehensible; so that his wisdom, power, justice, and mercy no man can comprehend. Thirdly, 3 he is the fountain of all good things, so that whatsoever good things the Creature hath, it is from God; For by him we live, move, and have our being, and breathing, as it is in Acts 17. 28. God doth give a being to us; he hath a being of himself, and therefore he hath no need of us, he is not the better for our prayers, nor the service we do him, but we be the better for it; and therefore every one when he conceiveth of God, must see he hath a right apprehension of him, he must so conceive him, as he hath revealed himself in his Word, or else he setteth up an idol of his own in his heart. The heathen did deride Christians, ask them where their God was, and bidding them show their God, for they could show theirs in such a Church, and such a place. Saith the Christian, I cannot show thee my God, for he is a Spirit, and cannot be seen, and therefore he is the true God; yours may be seen, therefore he is not the true God; but (saith he) if you would see my God, get you the eyes of faith, and I will show you my God. Men that have weak eyes, get them eyes of a Crystal glass, and then they see a number of things, that they could not see before: so, when we cannot see God, we should get Crystal eyes, the eyes of Faith, and then we shall see that we never saw before. A number of people in the world cannot see God in the fields, in their public meetings, in their houses, but let them get the eyes of Faith, and they shall see him very comfortably. Secondly, God is true in his Properties. as we believe God to be true in Nature, so we believe God to be true in his Properties; He is a powerful, a wise, a just, a merciful, a loving God. And therefore if we believe that God is powerful, why then do we not trust in him? If he be wise, why be we not guided, and governed by him? If he be just, why do we not believe him in his promises? And why are we not afraid of offending him? If he be merciful, why should we despair? But a number of men take away the power of God, SERM. V. for (as the children of Israel in the wilderness, said, Can God prepare a table for us?) so they say, Can God help us in sickness? Can he help us in affliction? so likewise they presume to sin, and so take away the justice of God, for though he brings his judgements to light every day, yet they will not learn to fear, and be ashamed. And so they sooth themselves as the Prophet complains, That every one that doth evil, is good in the sight of God, or he delighteth in them, or say where is the God of judgement? so they take away wisdom and mercy from him, as was showed out of jeremy. But a Christian must believe the properties of God, that he is powerful, therefore to trust and rely upon him; Just, therefore to believe his promises; wise, therefore to be guided by him. We may see a worthy example hereof in Hezekiah, 2 King. 19 15. When Senacherib went against jerusalem, he told them that he had destroyed such and such places, and countries, and their goods; and shalt thou be delivered? Then Hezekiah came before the Lord, told it him, spread the writing before him, and prayed to the Lord. Thirdly, Fourthly, that God is our God. we believe that God is our God by the means of Christ; this is the main point of all, not to believe God in general only, but to bring him home to ourselves, and to be persuaded that he is our God: so the holy people (as Esay shows) said, This is our God, we have waited on him, and he will save us. If he be our God, that than whatsoever is in him, as his power, wisdom, mercy, justice, love, and goodness, it doth appertain to us, we shall have the benefit; this faith is a comfort, and that which God respects; Thomas could have no comfort of his Faith, till he could say, My Lord and my God; and Christ, when he would comfort his Disciples at his departure, saith, Go tell my brethren, I ascend to my God, joh. 20. 27. and your God, to my Father, and your Father: so if once a man come to this, that he can persuade himself that God is his God by the means of Christ; this will comfort, and give him more peace, than the world can yield. The use is, that seeing God is our God, therefore we should respect and love him, and be desirous to please him in our courses: Mich. 4. 5. For all people will walk every one in the name of his God, but we will walk in the Name of the Lord our God for ever and ever: therefore as we do profess that God is our God, we must labour to please him in all our courses, be loath to do any thing that may displease him: It was the speech of Delilah to Samson, Simile. judges 16. 15. How canst thou say, thou lovest me, when thy heart is not with me? so how can we say, that we love God when our courses show to the contrary: it is a pitiful thing to see how men do not regard God, they do so toil themselves with their labours, that so soon as they be set in the Church they are fallen fast asleep; men profess they believe God is their God, and yet do not respect nor serve him. In the 1 Sam. 9 mention is made of samuel's feast unto the people, where one special dish given before unto the Cook is brought forth, it was a shoulder set up only for the king, that none but he should have it; Simile. in like manner it should be our wisdom so to spend our strength about the world in the week time, ARTIC. I. that we reserve a part for the Lords Sabbath, to do him service with. Hitherto God hath been considered as he is in himself; now we come to speak what God is in relation: and there is a twofold relation of God: 1. To the Trinity. 2. To the Creatures. First, God stands in relation to the three Persons, for I believe in God, stands in relation to the Father, to the Son, and to the Holy Ghost. Here are four points of Faith to be believed: 1. That there is a distinction of Persons in the Godhead. 2. That there is a divine Person called the Father. 3. That he is the Father of Christ. 4. That he is our Father by the means of Christ. First, we believe that there is a distinction of Persons; for though there be but one in Substance, Essence and Power, yet there be three distinct persons subsisting in one Godhead, as 1 john 5. 7. There be three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one; and so Matth. 28. in the charge that Christ gave his Disciples, when he sent them out to preach in the Name of the Father, the Son and Holy Ghost: and elsewhere the Scripture doth teach distinction of Persons, as joh. 5. 30. I can do nothing of myself, as I hear, I judge, and my judgement is just, because I seek not mine own will, but the will of my Father that sent me: so john 14. 26. But the Comforter, which is the holy Ghost, whom the Father will send in my Name, he shall teach you all things. So then we see plainly that the Father is a distinct person from the Son, and the Son a distinct person from the Father, and the Holy Ghost a distinct person from the Father and the Son. There is a difference between the Faith of a Christian, and a Turk; the one believeth in one God, distinct in three persons, the other in one God, without distinction of persons. Now there be two grounds that overthrew this opinion of the Turks: first, it is a rule in Divinity, that whatsoever as God reveals himself to be, The first ground to prove a Trinity of Persons. so we must believe he is; but God hath revealed himself to be one God, and three Persons, therefore so we must believe; for no man can dive into the bottom of God, to know what he is, but he must reveal himself to us; so joh. 1. 18. No man hath seen God at any time, the only begotten Son of the Father, he hath revealed him: and 1 Timoth. 6. 16. saith the Apostle (speaking of God) Who only hath immortality, and dwelleth in the light that no man can attain to, whom never man saw, neither can see, unto whom be honour and glory everlasting, Amen. And therefore as a man going into the Sea, in danger, or to swim, so far as his Cork will carry him up, so far he may go safely, but if this fail to carry him up, he makes a stand and ventures no further: in like manner, so far as our Cork will carry us up, so far we may walk safely, so far as we have warrant out of God's Word; but if we have no warrant out of God's Word, let us make a stand and go no further: therefore as God hath revealed himself, so we must believe; but he hath revealed himself to be one God, and three distinct Persons, and so we must believe. The second ground is, The second ground for Distinction of Persons. that it is not possible to redeem man without distinction of Persons; for God the Father being offended with man for sin, there must be a second Person for a Mediator between God and man, to reconcile them, and to make them one again, which must be the Son; and there must be a third to apply this to the heart of man, that is, the holy Ghost; therefore it is not possible that the redemption of man should be wrought without the distinction of Persons. The Turks demand of the Christians, what good they have to believe in God distinct in three persons, more than they have in God without distinction of Persons? If they should demand of me, I would make them this answer, thus, That we could not have our redemption, but by the distinction of persons; for when men were out of favour with God; they must have a thing of infinite value, and of greater price than all the souls and bodies of men are worth, to satisfy for them, and to apply it; and therefore this benefit we have by believing the distinction of persons, more than the Turks have. Secondly, Secondly, that the Father is a distinct Person. that there is a divine Person called the Father: there be three divine Persons, the Father, the Son, and the holy Ghost; now they are not divided as three men, to say, here is one, here is another, and there is another, but they are distinguished; as three candles being light in a room, we cannot say, here is the light of one candle, and here is the light of another, Simile. their light cannot be divided one from another, and yet there be three distinct lights; even so there be three distinct Persons, the Father, the Son, and the holy Ghost, and yet we may not divide them, and say, here is the Father, or here is the Son, or here is the holy Ghost, apart one from the other: for as of water, wine, and Rosa-solis being put into one glass (three distinct things) we cannot say, Simile. this is the water, and this is the wine, and this is the Rosa-solis, but where one is, there is the other; so there be three divine Persons, but we cannot say, here is one, and there is another, but where one is, there is all: and therefore let us go no further than our cork will bear us up; if our cork will not bear us up, let us make a stand, let us go no further than we have warrant out of the word of God. In that he is called a Father, it is because he is a fountain to the rest. joh. 3. 35. The Father loveth the Son, and hath given all things into his hands: and joh. 5. 30. I seek not mine own will, but the will of my Father that sent me: and joh. 28. Ye know me, and whence I come, yet I am not come of myself, but he that sent me is true, whom ye know not; But I know him, for I am of him, and he hath sent me: and in the Heb. 1. 3. he says, Who being the brightness of his glory, and the engraven form of his person. So then we see that God the Father is a divine person distinct from the Son, and the holy Ghost; he is called a Father, because he is a fountain to all the rest, and that he is so, it ariseth of the infinite goodness that is in God. There is a question amongst Divines how he communicats his goodness to the rest of the Persons. Quest. Sol. The answer is, that the more goodness there is in God, the more he communicates his goodness. Now there is no creature capable to receive the goodness that is in God, Simile. for the creatures have goodness indeed, but it is but as a drop, in respect of the goodness that he doth infuse to the divine persons; and therefore he doth infuse his goodness to the rest of the divine persons, even as a fountain of water when it is full, Simile. it sends and gives it out again; so the Father gives out his goodness to the rest of the divine Persons. This is a deep point to dive into, and therefore a man must do in divinity, as a man doth going into a river, as long as he feels the ground with his feet, so far he may wade safely, but if he feel no ground, it is good to make a stay and go no further: in like manner, so long as we may wade in Divinity, and feel the ground with our feet, we may safely go on so far as there is a warrant out of the word, but if this be wanting, it is good to make a stand, and venture no farther. Use. The use is, that seeing God contains not himself, but communicates his goodness, let us labour to have communion with him, and then he will communicate his goodness, as to the three Persons, so to us, in proportion. As Psal. 145. 3. Great is the Lord, and most worthy to be praised and his greatness is incomprehensible, the Lord is great in goodness, and gives and poureth it out to others; therefore David saith, Psal. 37. It is a good thing for me to cleave unto God. Simile. If a great man in a Kingdom should give out his goodness, and be beneficial, all men would seek for his service, but if he were a niggard, no man would seek to him: so seeing God gives out his goodness, all men should seek to have communion with him. The third point is, Thirdly, God is the Father of Christ. that he is the Father of Christ: so it is said, Rom. 15. 6. That ye with one mind, and with one mouth may praise God, even the Father of our Lord jesus Christ; And 1 Pet. 1. 3. Blessed be God, even the Father of our Lord jesus Christ, etc. The point is plain, I shall not need to prove it any more: we will make use of it. The first is, Use 1. that seeing he is the Father of Christ, whatsoever Christ hath done in the great matters of our redemption, God will approve and accept of: as joh. 3. 35. The Father loveth the Son, and hath given all things into his hands; and therefore seeing it is his Son who hath reconciled us, he will approve and accept of it; seeing he hath paid the price for us, we shall be acquitted and discharged before God, and so go free. Secondly, Use 2. that none can be fitter to be the Mediator than Christ, joh. 11. 42. jesus saith, I thank thee, Oh Father, because thou hast heard me; I know thou hearest me always, but because of the people that stand by I said it, that they may believe that thou hast sent me. And therefore because he is the Son of God, he is the more fitter to be the Mediator. Matth. 21. 37. It is said, therefore it may be they will reverence my Son: In the law we see whensoever the high Priest was to appear before God, he was to have the names of the twelve Tribes in his breastplate, and on his shoulders engraven in stones for a continual remembrance before the Lord; Simile. Exod. 29. 6. so Christ is our high Priest, and he carrieth all the names of the elect, and presents them before God for a continual remembrance. SERMON V. COLOS. 1. 12, 13. Giving thanks unto the Father, which hath made us meet to be partakers of the Inheritance of the Saints in light. Who hath delivered us from the power of darkness, and translated us into the kingdom of his dear Son. Well-beloved, in this Scripture and the like, is set down the ground of the first part of our Christian profession; wherein (as I told you) there be four points of Faith to be believed: 1. That there is a distinction of Persons in the Godhead. 2. That there is a Divine Person called the Father. 3. That he is the Father of Christ: of these three we have spoken. 4. That he is our Father by the means of Christ: which now we are to handle. By Faith we are made one with Christ, By Faith in Christ we are adopted. and being one with Him, God is our Father by the means of him. This is comfort to a Christian when he knows God is his Father, we read john 20. 17. when Christ was to depart from his Disciples, saith he to Mary, Go tell my brethren, that I ascend to my Father and to your Father, to my God and your God; so Gal. 4. 6. He hath sent the Spirit of his Son into your hearts, whereby ye cry, Abba, Father. This is a great Comfort and Blessing that we may call God our Father boldly, which we have by the means of Christ; all the Angels in heaven could not do or procure it, no not for the poorest or meanest man: But Christ hath procured it, and by no other means but by his death and bloodshed. Indeed naturally we may say as job, job 17. 14. that Corruption is our father, and the worms our mother: so naturally an earthly man may say, Sinful is our father, the devil naturally is our father; but yet by Adoption we are the sons and daughters of Almighty God, the heirs of heaven: Therefore as it is written in the 1 Pet. 1. 3. Blessed be God even the Father of our Lord jesus Christ, which according to his abundant mercy, hath begotten us again to a lively hope, by the resurrection of jesus Christ from the dead; to an Inheritance immortal, and undefiled, etc. so also we may say, Blessed be God, that by the means of jesus Christ is become our father; O blessed be God our Father, that he hath begotten us to the hope of heaven. Yea, there is no man can look up comfortably to call God Father, but by the means of Christ. The use of this is twofold: Use First, since God is our Father we must labour to please him in all things. for Instruction and Comfort. First, matter of Instruction, that seeing God is our Father, we must labour to please, to respect, and obey him, in all our courses and actions: And therefore as Christ saith of himself, that he was not come to do his own will, but the will of his heavenly Father: so we must say, Lord, I am not come to do my own will, but to do the will of my heavenly Father. We see in Nature, Simile. let a child be between his father and a stranger, let the stranger bid him to do any thing, and he will not regard it, but let his father command him, and straightway he will do it: so if God be a stranger unto us, than we will not regard or obey him; But if he be our Father, than we will be ready to obey him in all things that he commandeth us. jerem. 35. 5. we see it there related, that there were pots full of wine, and cups set before the Rechabites; And I said unto them, Drink wine: but they said, We will drink no wine, for jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine: so a Christian man should say, when he is tempted to sin, to lie or to swear, to deceive or to commit uncleanness, O I dare not do it, for God my heavenly Father hath forbidden it. I dare not swear, or profane the Sabbath day, I dare not deceive, commit uncleanness, for God my heavenly Father hath forbidden me: and therefore if God be our Father, we must respect and obey him. It is a great sin and corruption that men do profess God to be their Father, and yet they will not obey him, but do the quite contrary: God hath commanded we should sanctify the Sabbath, but we profane it; that we should love our enemies, and we scant love our friends; that we should speak with great reverence of his Name; yet we take it in vain; and so of many others, the Lord complains of such, jerem. 3. 14. Didst thou not still cry unto me, thou art my Father, and the guide of my youth? as if he should say, Ye call me Father indeed, but ye do not use me like a Father, ye do not obey me, and walk in my ways: If I be your Father, use me like a Father, respect me, obey me: so Esay 1. 2. the Lord saith, I have nourished and brought up children, but behold rebellious children: And therefore seeing we profess God to be our Father, we must obey him, and regard him as a Father. Secondly, Secondly, If God be our Father, we must labour to be as like him as may be. seeing God is our Father, we must labour to be like him, as much as may be; for a Child desires to be like the Father, and therefore seeing we profess to be the Children of God, let us labour to be like him in all holiness and uprightness: So the Apostle exhorts Eph. 5. 1, 2. Be ye therefore followers of God as dear children: so 1 Pet. 1. 14. As obedient children, not fashioning yourselves unto the former lusts of your ignorance. But as he which hath called you is holy, so be ye holy in all manner of conversation. If we his Children, Three things to be like God in. we must be like him in three things: First, we must be like unto God in doing good unto all men, within the compass of our ability; 1 therefore Matth. 5. 45. our Saviour shows how we should be like our heavenly Father, In doing good to all. He maketh the Sun to shine upon the evil and the good, and sendeth rain on the just and unjust; so our goodness should be extended to all men. Secondly, 2 we must be like God in forgiving the injuries and wrongs that be done unto us; In forgiving wrong and injuries. As Col. 3. 21. Now therefore (as the elect of God, holy and beloved) put on tender mercy, kindness, humbleness of mind, meekness, long suffering, forbearing and forgiving one another; If any man have a quarrel to another, even as Christ forgave you, even so do ye. Thirdly, 3 we must be like him in holiness of life; As 1 Pet. 1. 17. If ye call him Father, In holiness of life. which without respect of persons judgeth according to every man's works, pass the time of your dwelling here in fear; and be ye holy, for he is holy. We see how wicked men imitate the steps of their fathers, they will be like them; and therefore it is said of Abia, 1 King. 15. 3. That he walked in all the sins of his father, as he had done before him; So those wicked people, jer. 44. 17. say they, Even as our Fathers have done before us, so will we do. Here we see how ready these were to follow the ways of their wicked fathers, than how ready should we be therefore to be like our heavenly Father? God is merciful, and we be unmerciful; ready to forgive us the injuries and wrongs that we do to him, and we backward to forgive the injuries and wrongs that our brethren do to us; he is holy, and we be unholy; and therefore I marvel, that we do not blush to call God Father, and yet walk in the steps of the devil; God is holy, and thou art profane; God is merciful, and thou art cruel. This is the second instruction. The third is, that seeing God is our Father, therefore we must trust in him, 3 and rely on him as a Father, we must labour to moderate the cares of this life, To moderate the cares of this life. because we have one God to take care for us: Matth. 6. 25. our Saviour saith, Be not careful what ye shall eat, or what ye shall drink, nor yet for the body what ye shall put on, etc. and verse 32. he giveth a reason, why we should take no care; for your heavenly Father knoweth that ye have need of all these things; and out of his Fatherly care will make a supply of them by such good means as he hath appointed: therefore we must wholly rely, and trust on him. If we see a young man eager of the world, carking, caring, scraping, and gathering together riches: men may say, this man hath no Father to provide for him. So if we see men scraping, gathering, carking, and caring for the things of this life, surely we may fear, God is not his Father, for if he were he would rest upon him. Chrysostome saith, if a man were going to a feast, would he take care for meat? if one were at a fountain, would he take care for water? God of his Fatherly care will provide a table for us, and as a rich fountain will make a supply of all our wants, therefore we have no cause to cark or care, for the things of this life: let this be thy comfort, that if God be our Father, he will provide for thee, This therefore condemns the scrapers and misers of this world, that care not by what means they can get it, or by what bad course they have it; and therefore they do not rest on God as a Father. It is true indeed, there is a provident care to be had for the things of this life, but this same carking and distrustful care is that which the Scriptures condemn. The fourth is, that all the chastisements that come upon us, we take as from the hand of a loving Father, 4 and patiently bear them: so we see, All our chastisements then come from the hand of a loving Father. Psal. 39 9 I was dumb and said nothing, because it was thy doing. So 1 Sam. 3. 18. It is the Lord, let him do what seemeth him good: And Luk. 22. 2. Father, if thou wilt take away this cup from me; nevertheless not my will, but thy will be done. So every cross and affliction we should take as a cup tempered and reached out by the hand of a loving Father, and therefore we should patiently bear it. We see in experience, if a stranger beat a child, the child will murmur at it, but if a Father correct it, it will patiently bear that, so if God be a stranger to us, than we will murmur at his corrections, but if God be our Father, than we will patiently bear his loving chastisements. The fifth instruction hence is, 5 that seeing God is our Father we should be content to part with any thing we have to give unto Christ: We should part with any thing to give unto Christ. we read in the story of Samson, that when his Father and Mother was going to the wedding, he went aside to look on the carcase of the Lion which he had killed, judg. 14. where he found a swarm of bees and honey, whereof he did eat, and gave to his Father and Mother; so we should do, going to the heavenly wedding, we should give such good things as we have, seeing we cannot give them to Christ's own person, let us give them to his needy members, and Christ will accept it as done unto himself; as Mat. 25. 45. Forsomuch, saith he, as ye have done it unto one of these little ones, ye have done it unto me. Seeing God is our Father, therefore all Christians are our brothers, and we should love them for our Father's sake. So Mal. 2. 10. Have we not all one Father? and hath not one God made us? why do we transgress every one against his brother, and break the covenant of our God and Father? therefore seeing God is the Father of us all, we must love them, and regard them: so joh. 8. 42. If God were your Father, saith Christ, than ye would love me; so we may say, if God were your Father, than ye would love Christians, but because ye hate and despise them, therefore it is evident that God is not your Father. The second thing that was observed, Use 2. Comfort. First, our dignity to be the Sons of God. was matter of comfort: first, that seeing God is our Father, therefore we are called to a greater dignity and honour than this world can afford us, for it is the greatest preferment in the world to be called the Sons of God; and therefore 1 joh. 3. 1. he bringeth it in with an ecce, Behold, what love the Father hath showed on us, that we should be called his Sons: and therefore David to this purpose saith, 1 Sam. 18. 23. Seemeth it a light thing unto you to be the Son in law to a King. Now then if it be such a matter to be Son in law to a King, what an honour is it to be Son to the King of Kings, to God? if we consider we be but dust and sinful, and the children of the devil: therefore as David saith, 1 Sam. 18. 18. Who am I? and what is my life, and the family of my Father in Israel, that I should be Son in law to the King? So we may say, Lord, what am I, or what is my Father's house, that this honour should be put upon me, to be called thy Son? And therefore whatsoever our estate be here in this world, it is a great comfort to us to be one of the Sons of God, the greatest dignity that this world can afford. I showed you lately, that it is the greatest goodness and mercy of God to put honour upon his servants, that even Kings are glad of this favour; and howsoever men cannot away with such now, but despise and contemn them, yet one day, at the day of judgement, or of their death, to have honour with the meanest of God's people, they would be glad, if they could have but a look: and therefore it is a greater comfort to be one of God's sons and daughters, than to have all this world. The second comfort is, that seeing God is our Father, therefore he will be a Father to us, Secondly, That God will be a Father to us. as 2 Cor. 6. 18. I will be a Father unto you: and not in name, but a Father in deed to us, he will perform the duty of a Father; there is no Father in time of need will do more for his child, than God will do for us, nor no Father so ready to help his child as we shall have help of God. Psal. 103. 13. As a Father hath compassion on his children, so hath the Lord compassion on them that fear him: and Esai. 63. 16. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel know us not, yet thou O Lord art our Father, and our Redeemer; and therefore great is the comfort that we shall find, seeing he is our Father: it is a comfort in the time of mutation of friends, when they leave, and forsake, and cast us off, yet we may say with comfort, Lord, I thank thee, thou art my Father, thou wilt not leave me nor cast me off, but stand by me when the world will forsake me, and my worldly friends. The third is, Thirdly, that God will give us a heavenly inheritance. that seeing God is our Father, he will give us an heavenly inheritance: a father will not die, and leave his child nothing, if he be able; so God will not be a Father, and leave us nothing, but he will bequeath unto us an heavenly inheritance; so our Saviour saith Luke, 12. 23. Fear not little flock, for it is your Father's will to give you a kingdom. So also, Heb. 11. 16. Wherefore God is not ashamed to be called their God; for he hath prepared for them a City: God would have us men be ashamed to call him father, if he had nothing to give us, but seeing he hath prepared for us a City, he is not ashamed to be called our Father; therefore seeing he hath provided such a heavenly inheritance, it is a comfort to us: art thou a poor man, and hast thou little to live on? or art thou a younger brother, and hast thou no inheritance? labour to have God thy Father, and although thou be a mean man here, yet thou shalt be great in heaven, Christ shall be thy brother, and heaven shall be thine inheritance. The fourth is, Fourthly, All God's chastisements shall turn to the best. that seeing God is our Father, all his chastisements shall turn to our good: so Heb. 12. 6. the Apostle saith, For whom the Lord loveth, he chasteneth, and he scourgeth every son he receiveth. If a father correct his child, it is for his good, and amendment, or at leastwise he would have us to think so; in like manner as we would have others to think of us, when we are correcting of our children, that we do it for their good, Simile. let us be persuaded, and think so of God, that it shall turn to our good. If a friend should temper a potion, and give us it into our hands to drink, although it should work furiously upon us, yet we would think that it shall turn to our good: so seeing God is our friend, and our father, though our afflictions work strongly upon us yet we must be persuaded, that it shall turn to our good. We heard in the morning out of the story of Abraham, that Abimelich the King sought to Abraham to make a league with him, at that time, when he was a great heaviness for the loss of Ishmael; for Hagar and Ishmael were cast out of his doors. The Doctrine from hence was, That the Lord never sendeth extraordinary crosses, and troubles, but he sends his servants extraordinary comfort: Simile. and this ariseth of his fatherly care towards us: if a Father gives to his child a sour cup, or a bitter cup, he will secretly convey into his hand a peace of sugar to allay the bitterness and sourness; so the Lord doth, when he giveth us a bitter cup to drink, he conveyeth into our hearts secretly, Mercy in the ●iddest of wrath. as it were, a piece of sugar, some comfort to allay the bitterness of it. Chrysostome saith, There were no man able to sail at Sea, if there were no havens, and shores, and harbours for ships to lie in, Simile. in the time of tempest, so, saith he, it were not possible for a Christian to pass this earth through, if God should not give him comfort in the time of his trouble. The fifth comfort is, 5 that seeing God is our Father, we may with comfort at the day of death lay down our souls and bodies into his hands; so we see Christ doth Luke. 23. 46. And jesus cried with a loud voice, Father into thy hands I commend my spirit: this must teach us when we come to die, to commit our spirits into the hands of God. It is the disposition of a child, if he hath any jewel in the time of danger, to run and put it into his father hands, where he thinks it a thousand times safer than in his own: so we should do, seeing we have but one jewel, our souls, in the time of danger we should run to God, and commit it into his hands, and think it a thousand times more safe than in our own keeping. Now having spoken of the Person of the Father, the next in order and course is, to speak of his Attributes, which are two, mentioned in this place. 1. That he is Almighty. 2. That he is the maker of Heaven and Earth. First, Why God is said to be Almighty. that he is Almighty: Now God is said to be Almighty because he hath power in himself, to do whatsoever he will, Psal. 111. 3. But our God is in heaven, and doth whatsoever he will: and Psal. 135. 6. Whatsoever pleaseth the Lord, that did he in heaven, and in earth, and in the sea: so also Ephes. 3. 20. Unto him therefore that is able to do abundantly, above all that we can ask or think, according to the power that worketh in us, be praise and Glory. Philip. 3. 21. saith the Apostle, Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able to subdue all things to himself. Here a question may be moved, Quest. why we are taught to believe that God is almighty, seeing the mind of man is finite, and it is not able to conceive of an infinite thing, such as is the power of God? I answer, Ans. as a man may stand on the sea shore, and look on the sea, where, though he be not able to see the length and breadth of it, yet he may see it is a goodly, Simile. spetious, and a large thing; so howsoever we are not able to conceive the greatness of God, and his Almightiness, to see the largeness of him; yet apprehending of him as we may, we shall see him to be great, yea the further we go, the greater we shall see him to be; though we be not able to see his length, and depth, yet we may perceive the Almightiness of him: as if a man come to a mountain which he is not able to comprehend in his arms, Simile. yet he is able to apprehend it, and to lay hold on it with his hands: so howsoever we are not able to comprehend the Almightiness of God, yet we may apprehend it, and lay hold on it. Now God is said to be Almighty, God is said to be Almighty four ways. First, because he is able to do whatsoever he will. four ways: first, because he is able to do whatsoever he will, his power is as large as his will, as Esai. 46. 10. My counsel shall stand, and I will do whatsoever I will; and Numb. 23. 19 God is not as man that he should lie, nor as the son of man that he should repent: hath he said it, and shall he not do it? hath he spoken it, and shall he not accomplish it? So we see God hath power to do whatsoever he willeth: many times we will a thing, and we have no power to do it, but whatsoever the Lord willeth, he hath power to do it; his power is as large as his will. And therefore as the Leper said to Christ in Matth. 8. 2. If thou wilt, thou canst make me clean; so we may say in our pains, Lord, if thou wilt, thou canst give me ease in my pains; Lord, if thou wilt, thou canst give me health in sickness; prosperity in adversity, and in the times of my distress, comfort. Secondly, Secondly, because he is able to do whatsoever in Nature is possible. God is said to be Almighty, because he is able to do whatsoever in Nature is possible to be done: if there be any power that can do any thing for us, God is able to do it; as Matth. 3. 9 It is said, God is able of these stones to raise up children unto Abraham: and 2 Cor. 9 8. God is able to make all grace to abound ●●wards you, that ye having always sufficiently in all things, may abound in every good work; therefore if there be any thing possible in Nature to be done, God hath power to do it; much more if we want any thing, God by his power can make a supply of it, if we desire any thing God can help us, we need seek no further, he hath power in himself to help us. In the second book of the Kings 1. 6. Is it not (saith El●as to the King) because there is no God in Israel, that thou sendest to Baalzebub the God of Ekron? therefore thou shalt not come down from thy bed, but thou shalt die: ●o we may say to them that seek to witches and wizards for help; is it not because there is no power in God to help thee, that thou usest such base untoward shifts to bring erterprises to pass? Therefore seeing there is power in God, to do any thing that is possible in Nature to be done, why do we not seek to him in our wants? why do we not rely upon his power? Thirdly, Thirdly, because the whole fullness of Power is in God. God is said to be Almighty, because the whole fullness of power is in God. In the creatures there is but part of power, yea in the most noblest creatures that be, but in God is all power: so we ●ee fire can warm us, but it cannot feed us, because there is but a part of power; meat can feed us, but it cannot help us against diseases; so likewise Physic cannot help us when death cometh, the reason is, because there is but a part of power in these. Now in God is the whole power, therefore God can make supply unto us whatsoever our wants be. Therefore it is the madness of the world to trust to their money, to their goods, to their worldly friends, in which things there is but a part of power, the whole fullness being in God: what is there but he hath? what do we want, but he can supply it? And therefore let us all go and rely on the fullness of power that is in God. Fourthly, God is said to be Almighty, because all the power of the creatures is in God, Fourthly, because all the power of the creatures is in God. or from him, for by him we live, move, and have our being and breathing; And therefore that a man goes, stirs, moves, or does any thing: he hath this power from God: So Paul, Acts 17. 28. For in him we live and move and have our being. The Philosophers say, that the second cause cannot work, but by the power of the first cause; As in a clock, if there be a stand in the great wheels, there must needs be a stand in the little ones also, Simile. because these do depend on the great wheels; so if there be a stand in God, there must needs be a stand in the creatures, because they all depend on him, for all the power we have to stand and move, is from God: therefore when we sin against Him, we turn the same power we have from God, against him. The Apostle Paul saith, Shall we take the members of Christ, and make them the members of a Harlot? God forbid; so we may say, shall we take the power we have from God, Simile. and turn it against him? God forbid, it is an heavy thing so to do. Therefore seeing all the power of the creatures is from God, there is no enemy that can lift up a hand or a foot against us to do us hurt, None can hurt us but by power from God given. but from the power they have from God: As our Saviour saith to Herod, joh. 19 11. Thou couldst have no pwoer at all against me, except it were given thee from above. And it is said, Revel. 9 14. Lose the four Angels which are bound in the great river Euphrates. And the four Angels were loosed. Thus we may see that all adversary powers are not able to stir, or move against us, but by the power they have from God. If one should see a Lion or a Bear chained, and in the hand of his father, he would not be afraid of them; so seeing there be a number of wicked spirits in vild men that be like Lions, Simile. and Bears, yet are they chained, and in the hands of our father, we need not be afraid of them, for they have no power to do us any hurt, but by the power they have from God. But some man may say, and object, is there power in God to do any thing? Object. There be some things that God cannot do, How then is God Almighty? As Tit. 1. 2. It is said, that God cannot lie; nor he cannot deny himself: And 2 Tim. 2. 13. He is faithful and cannot deny himself: so also, God cannot dye. Here than we may see that there be some things that God cannot do. I answer, Ans. indeed, God cannot do these things, for these things imply weakness, and not power: for why do men deny themselves? or why do men lie? What thing? God cannot do, because they imply weakness in one. because of weakness: or why do men die, and have no power to withstand it? if God should do those things, he should destroy his own nature; for it is against the nature of God to lie, or to deny himself; SER. VI God cannot do any thing, that implies weakness, God cannot do any thing, that destroys his own nature. Secondly, Secondly, God cannot make the Creature God. God cannot make the Creature God, because the Creature is not capable of it, it being a finite thing, with bounds and limits, therefore not capable of an infiniteness: now the want of power in this case, is not in God, but the defect is in the Creature; as let a man take four pottles of wine, Simile. and put it into a pottle glass, the glass is not able to receive it; the defect here is not in the power of man, but in the glass, for he was as able to pour out all of it as one drop, but the glass could not receive it. Again, God cannot do any thing that implies contradiction, Thirdly, God cannot do any thing which i plyeth Contradiction. as to cause a thing to be, and not to be, as the Sun to shine, and not to shine, all at one time: or a body to be in a place and not to be, or to be in diverse places at one time. The uses are, for Instruction, and Comfort. The first Instruction is, that seeing God is Almighty, Use 1. all men must stoop and bow before him, in the consideration of his great power; Men must stoop and bow before him. as Esa. 25. 3. Therefore shall the mighty people give glory unto thee, the city of the strong nations shall fear thee. jer. 10. 7. Who would not fear thee, O King of nations? For to thee appertaineth the dominion, for among all the wise men of the Gentiles, and in all their kingdoms, there is none like unto thee. So Psal. 95. 6. Come let us worship and fall down, and kneel before the Lord our Maker: therefore the great power that is in God must humble us, bring us low, and make us fall down before him. Secondly, Secondly, to labour to make him our friend and be in his favour. that seeing God is Almighty, labour to make him thy friend, and to be in his favour, for nothing is almighty in this world but God: we see how men labour to be in favour with Noblemen, thinking thereby to procure some great matter to themselves; but there is none greater than God, therefore labour to have his favour. This is that a Christian desires above all the things in this world: so David, Psal. 4. 6. Lord, saith he, lift thou up the light of thy countenance upon us, and that shall make my heart more glad than they that have their corn and wine and oil increased: So Psal. 80. 19 Turn us, O Lord God of hosts, cause thy face to shine upon us, and we shall be safe. In which Psalm, it is thrice repeated, as the only desire of a Christian. Thirdly, Thirdly, above all things sin not against him. that seeing God is Almighty, therefore above all things take heed we do not sin against, and offend him, for all the creatures are not able to do the thousand part of that hurt that God can do unto thee: why then are men commonly so afraid of great men, and of the hurt they can do to them? our Saviour tells them, whom to fear, Luk. 12. 4. saith he, Fear not him that can kill the body, and after that is able to do no more; but fear him that is able to destroy both Soul and body, and to cast them into hell fire; him we ought to fear; therefore the power that is in God should make us afraid to offend him. We see job saith, God's judgements were fearful to me, and I could not be delivered from his highness; so we see the consideration of the power that was in God, made job stand in awe of him: a number of men never stand in awe of God, are never afraid of his great power, job 31. 23. indeed they fear an earthly power, are afraid of breaking the Prince's laws, and the commandments of men; but O that men could be afraid of the great power that is in God, who is able to destroy both soul and body. Fourthly, seeing God is Almighty, therefore in all extremities we are to rest and rely on the power that is in him; Fourthly, in all extremities trust in him. for howsoever men run here and there for help, yet no man is able to help but he. A Christian must believe that God is able to help by means, as Noah was saved in a wooden Ark, and Moses in an Ark of reed; so likewise we must believe that God is able to help us without means, against means, or beyond means, and above the means: so as with the Apostle Paul we may say, Rom. 8. 38. If God be on our side, who can be against us? Now the next thing observed was comfort. Use 2. First, that seeing God is Almighty, therefore our Salvation is in the hands of God; if it were in our own, First, that our salvation is in his hand. we might lose it, but seeing it is in Gods keeping, it is safe, as 1 Pet. 1. 5. it is said, We are kept by the power of God. In the time of man's innocency Adam had the keeping of his own Salvation, it was in his own hands, and he lost it; but now it is in Gods keeping, and therefore we are sure we shall not lose it, seeing his power is Almighty. Secondly, Secondly, we shall be safe under his protection. that seeing God is Almighty, therefore we shall be safe under his protection; so David saith, Psal. 27. 1. The Lord is my light, and my Salvation, whom shall I fear? the Lord is the strength of my life, of whom shall I be afraid? And Psal. 23. 4. Yea, though I should walk through the valley of the shadow of death, yet I will fear none evil, for thou art my God, and thou art with me. If God be our friend we need not to care who is our foe, for God's power is Almighty. Thirdly, Thirdly, that all his promises shall be fulfilled in due time. that seeing God's power is Almighty, therefore all his promises shall be fulfilled in due time: so Gen. 21. 1. Now the Lord visited Sarah, as he had said: and the Lord did unto her according as he had promised. And Gen. 18. 14. saith the Angel, shall any thing be hard unto the Lord? therefore seeing all God's promises shall be performed in due time, and nothing is hard for him, comfort thyself therein; for hast thou a promise that God will raise thee out of the grave to glory and happiness, or hast thou any other promise, it is most sure, it shall be fulfilled in the due time by God. Fourthly, that seeing God is Almighty, Fourthly, that he is powerful to destroy our adversaries. therefore we shall not need to doubt or fear, but that he is able to destroy our adversaries power, whosoever shall rise against him or us; Rev. 18. 8. Therefore shall her plagues come one day, death, and sorrow, and famine, and she shall be burn with fire, for strong is the Lord our God which shall condemn her. SERMON VI. ACT. 14. 15. That ye should turn from these vanities, unto the living God, which made Heaven and earth, and the sea, and all things that are therein. COncerning the Almightiness of God (which is His first Attribute) we have already spoken: now we come to the second, which is Maker of Heaven and earth. I will directly fall upon the point without any repetition: only remember we that the more power there is in God, The more power there is in God, the more should be our comfort. Simile. the more is our true comfort; for when a man knows that all the power that is in God is for his good, than the more there is in God, the more is his comfort. As if a man should see a great deal of armour laid up in the hands of his friend, he might think it were the better for him, he shall be the safer by it, but if he see a great deal in the hands of his enemy, this may strike a terror into him; so if we can find that God is our Father and our friend, than the more power there is in God, the more is our comfort, but if God be our enemy, and displeased with us for our sins, than our terror is the greater, because he is so much the more powerful to destroy and bring us to nothing: therefore let us labour to make God our friend and father, and then the more power there is in God, the more will be our comfort. Now we come to speak of the second Attribute, that he is the Maker of heaven and Earth: in this there be diverse particulars to be observed: 1. Who made heaven and earth? And that was God. 2. What he made? Heaven and earth, and all things in them. 3. How he made them, or with what Instrument? With his Word. 4. Of what he made the world? Of nothing. 5. In what estate he made the world? In a good estate. 6. In what time he made it? In six days, whereas he might have made it in a moment, or in six hours, but for singular cause he was six days a making the world. 7. In what order he made Heaven and Earth at first? The Heaven for man to rest in, and Earth for man to labour in. 8. To what end he made it? To convey his glory, and his goodness to his creatures. First, First, God made heaven and earth. who made Heaven and Earth? It was God; no man, nor Angel made it, nor it made not itself, but God made it: Genesis, 1. 1. In the beginning God created Heaven and; Earth and so Paul saith in this place that I have read unto you; I preach unto you, that ye should turn from these vain idols unto the living God, that made heaven and Earth, and the Sea, and all things that in them are: so Heb. 3. 4. For every house is builded by some man, but he that hath builded all things is God: so than the point is cleared, none can deny it. Now let us come to make use of it. First, Use 1. seeing God made the world, and it was not made by man, nor Angel, Since God made the world, he is to be praised for the comforts in the same. neither did it make itself, but God made it, therefore if there be any comfort or any delight to be found in any creature, God is the Author of it, and to be thanked for it; for we cannot make a stick nor a straw, a feather, an ear of corn, nor a stalk of grass: therefore seeing God hath made a number of good things for our comfort and benefit, God is to be thanked for it. If a man should set up an house for a poor man to dwell in, Simile. so often as he looketh on the house, he thinks of the good will of him that set up the house; so God hath set up heaven (as it were) to cover us, earth to bear us, sea and land to feed us: therefore so often as we look on any of these, we are to be thankful. So David Psal. 8. 1. O Lord how excellent is thy name in all the world? Who hast set thy glory above the heavans: and verse 4. What is man, that thou art so mindful of him? and the son of man that thou visitest him? So David's affections were swallowed up in the consideration of it. Secondly, Use 2. seeing God made heaven and earth, take heed we do not displease him, Not to displease him who made all, since he is able to destroy all. for he that made all, is able to destroy all. As it is Gen. 6. 7. And the Lord said, I will destroy from the earth the man whom I have created, from man to beast, and to the fowls of the heaven, and to the creeping things; therefore seeing he made all, take heed we do not sin against him, remembering what is said, Esai. 51. 12. ay, even I am he that comforteth you: who art thou that thou shouldest fear a mortal man, and the son of man, who shall be made as grass? and forgettest the Lord thy maker, etc. We see men are afraid of men to displease them; but we ought to be much more afraid of the power of God, who is able to destroy all: if a man should hang from the top of an high tower by a twine thread, and in such manner, Simile. as if he that held him, should let it go, he would dash him all to pieces, how afraid would he be to offend him? and how glad to please him? So we all hang as it were, out of an high tower by the thread of our life, God holds the thread, who if he should forgo his hold, we fall and dash to nothing; therefore how afraid should we be to offend or to displease him with our sins, and careful to please him in all our courses? if men had grace to consider this, they would not live in known sins as they do. Thirdly, Use 3. seeing he made all, he is able to dispose of all, at his own will and pleasure, for the workman is able and may dispose of his own work; we are the workmanship of God, and therefore we should be content with his disposing whatsoever it be, Since God did make all, he is able to dispose all at his own pleasure. sickness or health, prosperity or adversity. Esay, 45. 9 it is written, Woe be to him that striveth with his maker; let the potsherd with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou, & c? and therefore we should labour to be content with God's disposing, whatsoever it be, he made all, he may dispose of all, as it best pleaseth him. The second point is, The second point God made heaven and earth. What he made? he made the heaven and the earth; the heavens, where God and his Angels be, and the lower world, where sinful men and women are; he made visible and invisible things, and whatsoever is within the compass of heaven and earth: So saith Paul, Act. 14. 15. I preach unto you, that you should turn from your vain Idols to the living God, who made heaven and earth, the sea, and all that therein is, and so it is written john 1. 3. All things were made by it, and without it was nothing made, that was made. The use of this is, seeing God made all things, take heed we do not injury and wrong God with them: Use 1. saith Paul, Shall I take the members of Christ, and make them the members of an harlot? Since God made all, not to wrong God with them. God forbid: so say you, shall we take the Creatures that God hath made, and abuse them, and so wrong God? God forbid. This provokes God to vengeance as it is Hoseah 2. 9 Therefore will I return, and take away my Corn in the time thereof, and my wine in the season thereof, and will recover my flax and wool lent to her to recover her shame: therefore if we abuse Gods blessings and turn them to the dishonour of his name, he will take them from us. Secondly, seeing God made all things, therefore we should acknowledge them as the gifts of God, Use 2. put into our hands by the Lord, and to receive them as from his hands. Simile. The rivers receive their waters from the sea by secret passages, and again run into the sea, and so carry it back again thither: in like manner as we receive all from the hands of God, so we should return all to him again by public thankfulness for them; as Paul saith in this place, that we should turn from these vain idols to the living God, that made heaven and earth, the sea, and all that therein is: because he made them, therefore we should go back again in the consideration of it, and return thanks to him. Thirdly, Use 3. seeing God made all things we should not look upon his works, without great consideration of them; as his works of mercy or judgement: If a workman make an excellent work, it is a great indignity, Simile. and injury offered to the workman to pass by it, slight it, not to look on it or regard it: so seeing the Lord hath hanged as it were, the chamber of this world with many goodly works of his mercy, and judgements, it is a great injury and indignity offered unto God for men to pass by them, and never to look upon them: so God complains Psal. 28. 5. Because they regard not the works of the Lord, nor the operations of his hands, therefore he shall break them down, and not build them up; so it is a great sin to pass by his wondrous works, and not to look upon them, and consider of them. The third point is, The third point, how God made all. how he made them? By no instrument: but by his word: as Psal. 33. 6. By the word of the Lord were the heavens, and all the host of them by the breath of his mouth. The third point how God made all. Now we are not to think it was a vocal word of God, but it was his commandment: Psal. 33. 9 For he spoke, and it was done, he commanded and it stood, or was created. So Psal. 148. 5. He commanded and they were created. Solomon, when he builded the Temple, had thousands of workmen to do it, but God when he made the world, made it with his word: therefore we may see the excellent power of the word of God, that let him but speak and there is a new heaven, and an earth, and a sea, and sky, and beasts, and birds for the use of man: Use 1. Therefore the Centurion saith well, Matthew 8. Do but speak the word, and thy servant shall be whole. So we must learn to acknowledge the excellent power of the word of God, that if he say to sickness, depart; it shall depart, if to health, come, it shall come, look what God speaketh shall be done; as it is said in the Psalm, he sent out his word, and healed them. Secondly, Use 2. seeing God made the world, with a word, we may wonder at our untowardness, that there is never a creature save man, but doth yield to the Word of God: the Lord hath spoken ten words in his Law, nay many more in the gospel unto us, and yet what ado is there, an almighty power must join with the word to bring a sinner to repentance: therefore we may wonder at our untowardness that the creatures yield to the word of God, and yet sinful man cannot submit to a thousand words of God, to bring him to repentance. The fourth point is, The fourth point what he made all of. what he made the world of? and that was of nothing. Hebrews 11. 3. Through faith we understand that the world was made by the Word of God; so that the things we see were made of things that did not appear. Philosophers say, of nothing nothing can he made: It is true in Nature, but not in regard of God's power: In Nature indeed there is no Artificer that can make any thing, unless he hath matter to make it of; as a Smith cannot work without Iron, and a Mason must have stone, and a Carpenter must have timber: but God is able to make all things of nothing. The use is, first, Use 1. that seeing God did make the world of nothing, he is able to make a man somewhat when he is nothing; he is able to give grace where there is none, to create faith where there is no faith, and to work repentance where there is none: so saith Paul, 2 Cor. 4. 6. For God who commanded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of jesus Christ. And therefore if God be able to make the world of nothing, he is able to make a man something, that is nothing in himself. Secondly, Use 2. seeing God is able to make the world of nothing, he is able when we are nothing in our worldly estates to raise us up of nothing, and to make us great men in the world, so faith Hanna 1 Sam. 2. 6, 7. The Lord killeth & maketh alive, bringing down to the grave and raising up: the Lord maketh poor, and maketh rich; bringeth low, and exalieth: he raiseth the poor out of the dust, and lifteth up the beggar from the dunghill to set them amongst Princes. Thirdly, Use 3. seeing God made the world of nothing, so let us know the world would dissolve and come to nothing again, if God should not uphold it; for naturally all things dissolve into that they were made of, as a man made of dust, so naturally turns and comes to dust again; so Ice being made of water, it turns to water again, and Snow being made of rain, it dissolves to it again: Simile. so the world being made of nothing, would come to nothing, if God should not uphold it. Therefore how much are we bound to God for every hour's continuance of this world: which Heb. 1. 3. is said, to be upheld by his mighty power and word. Fourthly, seeing he made the world of nothing, we may see the means of our beginning, Use 4. that it was of nothing; and therefore howsoever some swell with greatness of their Ancestors, and of their Nobility, yet we see the meanness of our beginning, we came of nothing: therefore this may serve to humble us, how great soever we be; Abraham he confessed he was but dust, this did humble him, and were know the dust was made of nothing; which should serve to humble us, in that all our greatness came of nothing. The fifth point is, Fiftly in what estate God made the world. ● what estate God made this world in? in exceeding good estate, Genesis 1. 25. therefore if there be any creature that is not good, or hath any defect in it, we are to thank ourselves, and our own sins; as we see in a clock, Simile. if there be any alteration or stop in the little wheels, it is because there was first a stop in the great wheels, for the little ones do depend on the greater wheel, so that if there be a stand in that, there is a stand in the little wheels: in like manner if there be any defect in the creatures, or if there be any that be not good, it is because there is a defect, and a failing in us, for man is as the great wheel of the Clock, therefore if he be out of order, no marvel though the creatures be so also. Hence we may learn, that if there be any which be not good, or have defect in them, we may thank ourselves and our sins for it: thus much the very Heathen could tell jonas, that because there was a disorder in the creatures, a great tempest causing the Sea to rage, they thought there was somewhat amiss amongst them, therefore they cast lots to see for whose cause it was. Use 1. And this shall be the first use, that seeing God made all good, if there be any defect in the creatures, we may thank ourselves, and our sins. Secondly, Use 2. Seeing God made all the creatures good, we must take heed we do not abuse, and turn them to evil ends; for God made apparel to cover our shame, and to keep us warm, therefore we must take heed we do not use it to pride; He made our meat to feed us, and nourish us, we must take heed that we abuse it not to gluttony and drunkenness; and so of the rest. If a servant should be allowed a candle to do his business by, Simile. and should therewith go and set the house on fire, this were not the master's sin, but the servants, he shall answer for it, for his master gave him a candle to do his business by, and not to set his house on fire: so 〈◊〉 we abuse the creatures of God, and turn them to wrong ends, the fault is not in God that gave them, but it is our fault and we shall answer for it. Thirdly, seeing God made all the world good, we should wish to reduce them to their former state; Use 3. which seeing we cannot do, we should labour to bring ourselves to our former estate and goodness again. And should therefore apply ourselves to the use of good means, as preaching, prayer, reading of the word, meditation, the use of the Sacraments and the like. If a man should make an Image or picture, and it should be defaced, Simile. the eyes plucked out, or the face deformed, or wanting a hand, or a part of it, if the picture had life and reason, whether would it go to be renewed, but to him that made it? so seeing sin hath defaced us, whither should we go to be renewed, but to him that made us? As David makes his request, Psal. 119. 73. Thine hands have made me, and fashioned me, give me understanding that I may learn thy commandments: even so should we, if we feel any defects or wants in ourselves, go to God, and desire him to restore us again; so that although we cannot reduce the creatures to their former estate, yet we must labour to restore ourselves again. Sixthly, In what time the Lord made heaven and earth? he could have made it in a moment, Sixthly, in what time God made all. in six hours: but he was six days in making it. Here we may see the great power of God, that he was able to do that in six days, that all the powers of heaven and earth are not able to do in six thousand years, nay, not at all: it is a long time since the world was made, and yet all the creatures in the world could not make such an heaven and earth in all this time, we can do nothing without time, although we be willing to do for our friend, yet we will say, I pray you give me time, I must have time to do it in: Solomon was thirteen years in building the Temple, and the jews were forty years; but God made the world in six days. Men must have time for all things; so we see Moses was a long time in delivering the people out of Egypt, and joshua was seven years in placing of them: and Daniel must have time to interpret the dream, Dan. 2. 16. but God's power is not tied to any time, he is able at an instant to help us, and therefore we must take heed we do not tie the power of God unto time: Matth. 19 20. The woman that had a bloody issue, did but touch the hem of Christ's garment, and was made whole; and Luk. 5. 13. He did but touch the Leper, and he was made clean, and Mat. 8. when his Disciples were at the sea, in great distress, when the winds blue, and the ship was in danger of sinking, and drowning, Christ did but speak a word, and there was a great calm: such a change the Lord can make still, that if there be any danger upon our persons, or in our estates, he is able to remove it, and to make a great calm, in a moment: therefore we are not to tie God's power to any time, he can do great matters in a short time. God made the world, and all things in it, in six days, but he was thirty three years in redeeming of us; therefore the work of our redemption is a greater work than the work of our creation. So S. Ambrose saith, O Lord, I am more beholding to thee, for that thou hast redeemed me by thy blood of thy Son, when I was lost by sin, than I am, for that thou hast created me by the hand of thy power. Therefore it is a pitiful thing, that neither the work of our creation, nor the work of our redemption can move us; the Lord may say to us, as he did to the children of Israel in Esai. 5. 4. What is it that I can do more for my vineyard, that I have not done? so the Lord may say to us, what could I have done more for you? I have created you, and made you reasonable creatures, and when ye were lost by sin, I have redeemed you; I was content to be borne of a Virgin to be laid in a manger, to shed my blood, and to dye for you: what could I have done more for you? We read Gen. 30. 16. Leah said unto jacob, Come in unto me, for I have bought: thee, and have paid for thee with my son's mandrakes; such a claim and challenge the Lord may lay to us, Come unto me, live, and abide with me, for I have bought you, and paid for you; I have not only bought you with mandrakes, but I have bought you with mine own blood: The Lord was but six days in making the world, but he was thirty three years in redeeming of it; hence this Question. But why was the Lord six days in making of this world? Quest. he could have made it in a moment, in six hours: I answer, Sol. it was to determine the time of man's labour, that seeing God did labour six days together before he rested, and then rested the seventh day; so we should labour six days, 1 and rest the seventh day; as Leviticus 23. 3. Six days shall work be done, but the seventh day is the sabbath of rest. Again, he was six days to show the ordinary course of God's labour, that, God brings not things together at once, but by little and little: even as a man when he filleth a bottle or vessel, 2 first he filleth it to the quartern, and then to the half, and then unto the top,; so it is in the work of grace, it is not perfect at an instant, Simile. but in time it shall be perfect; for as the Lord was six days in making of the world, and filling it; even so the Lord is many days in furnishing the soul of man with graces, though grace be but weak at first in us, yet it shall be perfect in time; therefore the graces of God are compared to a seed that is but little at the first, Simile. and not to a stone, for a stone groweth not; but a seed albeit it be little at the beginning, yet it will grow greater. No man therefore aught to be discouraged at small beginnings of grace, for although they be little at first, yet they shall be perfect in time. And although things depend on the power of nature, yet they do much more depend on the power of God: for before the Lord made the Sun, and Moon, and the stars, he made the trees to bud, and herbs to grow; where nature was wanting, his power was assistant; Psal. 78. 19 say the children of Israel, Can God prepare a table in the wilderness? they looked not to the power of God: so likewise of Moses who was a good man, Numb. 20. 11. it is said, He struck the rock twice; he looked to the power of nature, but the power of God is beyond the power of nature: when the power of nature faileth, yet the power of God is able to do anything: and therefore we see Abraham believed God, when the power of nature failed, Rom. 4. He considered not the deadness of his own body, which was almost an hundred years old, nor the deadness of Sarahs' womb; neither doubted he of the promise of God through unbelief, but was strengthened in the faith, and gave glory to God, being fully assured, that he that had promised, was able to perform it; so thou that art a Christian, never doubt but that God is able to raise thee out of thy sins, or out of the grave, and to give thee life; for things depend not so much on the power of nature, but much more on the power of God. Seventhly, Seventhly, in what order all things were made. the order, first he made the heavens and then the earth: as we see, Gen. 1. And therefore where God begins his work first, there a Christian must begin his care to seek for heaven; our Saviour saith, Matth. 6. 33. First, seek the kingdom of God, and his righteousness, and all other things shall be ministered unto you: so that where God begins his work, there a Christian must begin his care, to make heaven sure to himself, which when he hath done, he may the better look for these earthly things: it is a corruption that men seek for these earthly things first, and never seek for heavenly till they be sick or come to dye. Secondly, Quest. in the order that God made the world, we may observe that God made all the creatures before he made man, he was the last; some man may say, sol. Why was He the last that was made? I answer, there be three reasons of it. 1. It was to honour man. 2. To teach him. 3. To further him in the best things. First, Reason 1. it was to honour man, for it was a great honour to man, that God did not bring him into a bare and naked world, but that he had first furnished it with all things needful for man's use and delight. Simile. Even as a king when he is purposed to go to a town, or place, his provision goeth before, all is furnished, and made ready before he comes, which makes for the honour of the King: so God had made all for man's use, and had furnished the world with them, before he made man. This serves for the honour of man, and therefore seeing God hath honoured man, let us labour to honour him again. Secondly, Reason 2. to teach man, that he was not the maker of them; for if all the creatures were made before man was made, he being the last, and there found them all before, this is a plain evidence that man made them not: and therefore if there be any creature that is comfortable or delightful to us, God is to be thanked and praised for it, not ourselves. Thirdly, Reason 3. to further man in the best things, for the Lord provided all things for the use of man to delight him, that he might take the more time to provide for heavenly things; for the richer a man is, and the more plentiful the Lord hath provided for Him, the better heart and encouragement he may take to look after the things of eternal life, and the greater vantage he hath in the worship and service of God. Therefore when as God doth give a man riches, and furnish him with all things needful for his life, he should not misspend them, neither in wantonness or profaneness, in swilling or drinking, and such like; but he should take the more time for things of eternal life, as Deu. 10. 12. And now O Israel, SER. VII. what doth the Lord require at thy hands, but to fear the Lord thy God, and to walk in all his ways, and to love him, and to serve him, with all thy heart, and with all thy soul? when they had filled their barns and houses with corn and other fruits of the earth (saith the Lord) And now Israel, what doth the Lord thy God require of thee, but to fear him, and to walk in all his ways? so when God hath filled our barns with corn, and hath made a supply of things needful, than the Lord looks we should love, fear and serve him; for if we will not serve the Lord for his blessings, we shall serve our enemies in want: so we see in Deut. 28. 47. Because thou servedst not the Lord thy God with joyfulness, and with a good heart, for the abundance of all things; Therefore thou shalt serve thine enemies which the Lord thy God shall send upon thee in hunger, and in thirst and in nakedness, etc. Eighthly, Eighthly, all was made for man's benefit. the end, why God made this world, and all things: It was for man's good, and man's benefit. It was to do good to mankind that God made Heaven and earth, the Sun, Moon and stars, that he made all the creatures. And whereas God was most blessed in himself, before there was a Heaven or earth, and needed not to have been grieved with our sins; yet notwithstanding He was not content to be blessed in himself, and to keep it, but he would communicate his goodness and his blessedness to his creatures, and draw man into communion with him: and therefore we should be ashamed to grieve God with our sins, seeing he poureth out his goodness, and his blessings unto us daily. SERM. VII. MATTH. 1. 21. And thou shalt call his Name, Jesus, etc. THe faith of a Christian, Simile. is like the Fishes in a pond, that as long as there is water in it, so long they tarry, but if the water go out of the Pond, than the Fishes go with it: so is the faith of a Christian, God the Father he is the fountain of the Deity, therefore as long as the Deity remained in the Fountain; so long our faith was there, but when the Deity did flow into the Person of the Son, than our faith goes with it; and whithersoever the Deity goes, thither goeth the faith of a Christian. Now the faith that we have in the Son of God, is to be considered three ways: 1. In his Titles. ARTIC. II. 2. In his Incarnation. 3. In his twofold Estate; of 1. Humiliation. 2. Exaltation. Concerning his Titles we believe, 1. That he is jesus. 2. That he is Christ. 3. That he is the only Son. 4. That he is our Lord, according as the Angel saith here in this place, And thou shalt call his name jesus. Now in the faith we have in this title jesus, there be three things employed: 1. That he is a Saviour. 2. That in the matter of our Salvation there is no other jesus but this jesus. 3. That as he is jesus, so he is our jesus: and will save us in the day of death and judgement. First, First, He is jesus. jesus as the Angel tells us, and as we all know, it signifieth A Saviour; we believe that jesus is a Saviour, and will save us at the day of death, and at the day of judgement: As Matth. 18. For the Son 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 means worthy to be received, that Christ jesus came into the world to save sinners, etc. So joh. 4. 14. And we have seen, and do testify that the Father sent his Son to be the Saviour of the world. So that if he be the true Saviour of the world, all that will be saved, must seek to be saved by him, for God saveth not, but by the means which he himself hath appointed; therefore we must seek to that. It is a rule in Divinity, That such means as God hath appointed for the saving of us, Simile. such we must apply ourselves to; as God appointed an Ark for saving of Noab and his family from drowning, so that all that would be saved must fly to the Ark: so likewise if any were stung with the fiery serpents, he had appointed a brazen serpent, that if any, bitten with the fiery serpent, looked up, they should be holpen; and if any were stung, and did not look up, and cast up their eyes there on the brazen serpent, they were not helped: Even so God hath appointed jesus to be the means of salvation, therefore all that will be saved, must seek to jesus to be saved. joh. 1. 37. john as soon as he pointed at jesus, and said, Behold the Lamb of God: the two Disciples left all and followed him: Simile. so we should do, when we hear it is jesus that must save us, at the day of death and judgement, we should be contented to leave all pleasures, Use 1. and profits, and our sins, and whatsoever is dear to us, to be saved by jesus. But it is a pitiful thing that men desire to be saved at the day of judgement, and after death to be blessed, and yet never seek to Christ: Christ complaineth of this in joh. 5. 40. But ye will not come unto me, that ye might have life. As if he should say, ye desire to be blessed, and to be saved, but ye will not come to me, to have life, and to be saved. It is the sin of the world, that they intent matters of pleasure, and profit, and never seek to Christ to be saved; if a strange Chirurgeon, or Physician should come into the country, if we conceive him to be good, Simile. or hear he is, O how men will seek to him, that they may be holpen of their disease, or of their wounds, but here is the fault, that men do not seek to jesus, who is able to bring light out of darkness, health out of sickness, life out of death. Secondly, Use 2. seeing jesus is the Saviour, therefore we must bring our wives, and children, our servants, friends and them we wish well, to Christ jesus to be saved. Mark. 2. 3. There was a man sick of the Palsy, who because he was not able to come himself, was brought by four men, and presented before Christ, and so was healed; so we should do, present our children and friends at the feet of Christ by prayer, and them we wish well to, that he may save and bless them, As Mark. 10. 14. They brought little children to him, that he might touch them: A learned man saith well, he 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 bless them. Thirdly, seeing jesus is the Saviour, it shows naturally, we are all lost in ourselves, Use 3. under the curse of God, and out of the estate of Salvation, and therefore must seek to Christ to be saved, as Matth. 18. 11. The Son of man is come to seek, and to save that which is lost: as a lost sheep is not at rest, Simile. but runs here and there and cries to the shepherd, and is not at rest till he be in the fold again: so we should do, we should cry to the shepherd, and never be at rest, till we be brought home to God again. In the words of the Angel we may observe three things: 1. Whom he shall save; his own people. 2. By what means; not by strong hand, or fight for them, but by dying and suffering for them. 3. From what he shall save them; from their sins. First, First, whom he shall save. whom he shall save: he shall save his own people; so that if we be not the people of Christ, we cannot be saved. A number of men think that seeing all be sinners, and Christ died for sinners, therefore all shall be saved; but this is an error in the world, for he shall save none but his own people: and therefore if we will be saved, we must labour to be the people of Christ, obedient to his commandments, to live under his government, and to be guided and governed by him in all our actions; for if we be not gathered home unto him, obey him, and live under his government, we are none of his people, and then we cannot look to be saved. It is said, Psal. 18. 27. He will save the humble, and will cast down the proud. Now who be the humble people, even such as be brought low upon the consideration of their sins, and sit under the burden of them at the feet of Christ, these be the people that shall be saved. Secondly, Secondly, bo● Christ saves his people. how he shall save them, not by strong hand, nor by fight for them, but by suffering for them; as it is said, joh. 1. Behold the Lamb of God that taketh away the sins of the world: even as the lamb in the Law, typified the taking away of sin, so jesus took away our sin. In the Law when they brought a Lamb to offer, Simile. the man made confession of his sins on the head of the Lamb, and put them upon the Lamb, the Lamb was killed, and the man went free: so all our sins was laid on Christ, He was killed, and we go free, jesus saveth us, by giving his life for us: as Matth. 20. 28. His pattern is proposed unto us, Even as the Son of man came not to be served, but to serve, and to give his life for the ransom of many; so 1 Pet. 2. 24. Who his own self bore our sins in his body on the tree, that we being delivered from sin should live in righteousness, by whose stripes we are healed. jesus did save us, by giving his soul and body as a ransom for us, our sins were put upon him, he took our room and place, and so stood as a malefactor before God, arraigned and condemned for us, and suffered the torment that we should have suffered: thus did jesus save us, by interposing and giving himself to pay for us whatsoever God would require at our hands, and therefore as Rebekkah said to her son jacob, Gen. 27. 12. (when he was loath to go to his father, to steal the blessing) On me, my son, be the curse; if there be any blessing, or benefit to be found, on thee be the blessing, but on me the curse; so Christ saith to his people, if there be any blessing, or if there be any good, or benefit, on you be the blessing, on you be the good, and benefit, but on me (my people) be the curse. Thus Christ taketh the sour, and leaves us the sweet, this is the royal exchange we make with Christ. When Onesimus was run away from his Master Philemon, and had stolen away things from him; being converted, Saint Paul sent him home again with a letter, as we see Philemon 18. and saith, If he hath done thee any wrong, or any injury, set it upon my score, I will pay thee, I Paul have written it with my own hand: so jesus doth to us; we be all run away from God, have done injury, and wrong to him, Christ meets with us, and sends us back again with a Letter in our hands to this effect; Christ's letter to the Father. Father, if they have done thee any wrong or injury, do not require it at their hands, but put it on my cross, put it on my score, I will answer thee, I jesus have not written it with ink and paper, but with my own Blood. Therefore seeing he hath saved us by dying for us, let us take heed we do not despise this great salvation which jesus hath wrought for us; Esay, 53. 11. it is said, he shall see the travel of his soul, and shall be satisfied; Christ hath laboured and traveled for us, and it cost him sore labour too, now he hath not laboured for our meat, money; nor our goods, but he hath laboured for our souls to bring us to repentance, to faith, and unto God; therefore if we be brought to repentance, if to faith, if to God, this will satisfy Christ, this will rejoice him, but if he cannot see the travel of his soul, than it will repent and grieve him, that ever he sweat in the garden, died on the cross for us; therefore let Christ see the travel of his soul, and this will satisfy jesus: and thus Christ saved us not by strong hand, by fight for us, but by suffering and dying for us. Thirdly, from what he saved us; He saved us from our sins: It is a sweet thing to be saved from sickness, from fire and water, from the sword, but it is a greater matter to be saved from our sins, than to be saved from sword, fire and water; for we may be saved from these things, and yet our souls may perish, therefore the greatest matter is, to be saved from our sins, which howsoever we do not see it now, yet one day we shall; for one of these days we shall dye (we know not how soon) and then we shall see what a great matter it is to be saved from our sins; and at the day of judgement when the heavens shall melt with fire, and the earth shall be dissolved, and heaven open above us, and hell underneath us, and the devil ready to accuse us. Then we shall see what a great blessing the pardon of sins is: from other things therebee diverse ways and means to save us, but to save us from our sins there is but one means, and that is the blood of Christ, therefore howsoever we are thankful to God for other deliverances, yet above all, let us be thankful that God hath saved us from our sins, for he is a blessed man that is thus saved from his sins, whatsoever his estate be in this world. So Psal. 32. 1. Blessed is he whose wickedness is forgiven, and whose sin is covered: he that is saved from his sins is a blessed and a happy man. There be two dangerous things in sin, Gild of Sin what. the Gild of sin, and the Power of sin, both these we are saved from: the Gild of sin is the binding of a man over to answer for it at the judgement seat of God; and the Power of sin is the ruling and raging of sin in a man. Now both these Christ saveth us from, from the Gild of sin, and the Power of sin, for he saveth no man from the Gild of sin, but in some measure he saveth him from the Power of sin: it is true indeed that therebee sins and weaknesses in the people of God, and will be so long as we carry frail flesh about us (for we are regenerated but in part) therefore if there be a striving against sin, Trial. if there be a hatred, a loathing, and a distasting of them, than we are in some measure saved from the Power of sin, and from the Gild thereof; but if we do not find this striving against it, this hatred and loathing of it, than we are not saved as yet from the Power of sin, nor the Gild thereof. How shall a man know that lieth in the jail, Simile. whether his friend hath procured a pardon from the king or no; if the jailor come and knock off the manacles on his hands, and the chains off his feet, by this he shall know his friend hath procured a pardon for him; but if this party lie in the jail still, bound in his fetters and chains, than it shows there is no pardon come. So we may know when Christ hath procured a pardon for us or not, if we feel the chains and fetters of sin to be taken off from us, a hatred, and loathing of them, a striving against them, it is a good sign, but if we find ourselves fast bound in our sins, and continue in them, then as yet we cannot assure ourselves they be pardoned. The second thing that is employed in the title jesus, Secondly, that there is no jesus but our jesus. is; That there is no other jesus but this jesus in the matters of salvation and redemption, for there is no salvation to be found, but only in him: as Act. 4. 12. Neither is there salvation in any other, for among men there is given no other name under heaven, whereby we must be saved. In the time of the Law there were diverse Saviour's, as we may see, jud. 2. 16. it is said, that the Lord raised up judges to deliver, or to save them, out of their oppressors hands; but all these Saviour's were but petty Saviour's in regard of jesus, for they could not save their bodies, or their goods, but jesus saveth our souls: as Psal. 33. 18. Behold, the eye of the Lord is upon them that fear him, and upon them that trust in his mercy to deliver their souls from death, 1 and to preserve them in famine. Secondly, these Saviour's can but save us from tyrants and worldly misery; 2 but jesus saveth us from hell, the devil, and damnation. As Luk. 1. 74. That we being delivered from the hands of our enemies should serve him without fear all the days of our life. Thirdly, 3 they could but save them for a time, for when they were dead, strait way they were oppressed again; but Christ hath wrought eternal redemption for us: so it is said, Heb. 5. 9 And being consecrated he was made the Author of eternal Salvation, unto all them that obey him. Fourthly, 4 these Saviour's can save but for one age, they could not save them that were before them, nor them that come after them; but jesus saveth men in all ages from the beginning of the world, to the latter end of it. Fifthly, 5 although they saved others, yet they could not save themselves, as joshua was discomfited when he went to Ay: and Samson had his eyes plucked out: therefore all these Saviour's were but petty Saviour's in respect of jesus, and beside jesus there is no Saviour in the matters of salvation and redemption. The use is, Use 1. first, that seeing there is no jesus can save us, but this jesus, we may see the horribleness of our sins, and the grievousness of them, for when we have sinned, no Angel could save us, no Saint nor all the powers in heaven or earth, but it must cast the blood of the Son of God, it must be he that must make atonement for us; therefore (as Augustine saith) O man, by the greatness of the price that was paid for thee, thou mayest consider the greatness of thy sins, for it was not a small matter that made God to kill his own Son; and therefore by the greatness of the price, consider the greatness of thy sins. Secondly, Use 2. seeing there is no jesus can save us but this jesus, we should be careful to avoid every sin, and to decline from it; for when we have sinned, there is no power in heaven and earth whereby we can be saved, but it must cost the blood of Christ. If a man should for every lie he told, Simile. or every sin committed, lose but a drop of his own blood, how afraid would he be of sinning? Now there is never a sin that we do commit but it hath cost blood, either it will cost our blood, or the blood of the Son of God, and therefore how afraid should we be of sinning against God, lest we should be more lavish of the blood of Christ, than we would be of our own. Thirdly, 3 we believe, that as he is jesus in general, so he will be our jesus, and will save us at the day of death and judgement. This is our comfort when we are persuaded that jesus is not only a Saviour to others, Thirdly, that he will be our jesus. but he is a Saviour to us. Thomas could have no true comfort, till he could say, My God, and my Lord; and this it was that comforted job, I know my Redeemer liveth, etc. This also was a comfort to David, (saith he) I should have fainted, job 19 but that I believed to see the goodness of God in the Land of the living: here than is the comfort of a Christian, when he can apply and appropriate Christ to himself. Simile. A man can have but little comfort of a house or land when he is showed it, unless it be his own: so we can have but little comfort by Christ, unless we can say, that Christ is as truly ours, as this house or land we enjoy is ours; and as truly may a Christian say, that all Christ's merits is his, as a man may say his coat on his back is his. But how shall we come to know that Christ is ours? Quest. I answer, Sol. if we be his people, if we be contented to be guided and governed by him, if we will obey his voice, than we be his people; but if we will not be gathered home unto him, to live under his government, be guided by him and obey his voice, we are none of his, neither can we rightly apply him to our comfort. The second thing we believe of jesus is, The second Branch is, that Jesus i● that Christ. that this jesus that was the Son of Mary, Act. 2. 36. and borne at Bethlem is the Christ; as Peter shows, Therefore let all the house of Israel for a surely know, that God hath made him both Lord and Christ: this is also the confession the Disciples made of him, joh. 6. 69. And we believe and know that thou art the Christ, the Son of the living God: and Act. 9 22. But Saul increased the more in strength, and confounded the jews that dwelled at Damascus, proving that this was the Christ: and so the Angels, proclaim him, Luk. 2. 10. Be not afraid, saith the Angel unto them, for behold, I bring you tidings of great joy that shall be to all people, That is, That unto you this day is borne in the city of David a Saviour which is Christ the Lord: so the Angel proclaimed that jesus was the Son of Mary, and borne at Bethlem: the devils also confess him to be Christ, Luk. 4 41. so then there can be no question of this, but that jesus is the Christ. Now Christ is a Greek word, and doth signify Anointed, as Psal. 103. 15. Touch not mine Anointed, etc. Anointed is as much as to say, Christ: Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in the Old, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the new Testament; as joh. 1. 41. We have found the Messias, which is by interpretation, the Christ; and the Samaritans make this confession of him, joh. 4 42. For we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world: so that Christ is the Saviour of the world, and the Anointed, and the Messias, he that was set apart for the great work of redemption. From hence that Christ is the Messias or the Anointed, five things are to be considered: 1. What is meant by Anointing. 2. With what he was Anointed. 3. By whom he was Anointed. 4. To what he was Anointed. 5. What benefit we have by his Anointing. First, what is meant by Anointing. In the Law were three things implied in Anointing: First, what is meant by Anointing. 1. That the Party Anointed was designated or appointed to that work or calling by God. 2. A declaration that God had enabled him with graces to discharge or execute fitly that work or calling that was assigned him. 3. That the Party anointed was made grateful and acceptable to the people. This we may see in the anointing of Solomon in Mount Zion: first, that he was assigned and appointed by God; secondly, that he was declared to be made fit for that calling that he was appointed to; thirdly, he was made grateful and acceptable to the people: so it was in the anointing of Christ; 1. That he was designated and appointed by God for the great work of Redemption. 2. A declaration that God had enabled him to the work with gifts fit to discharge this calling. 3. That he was made grateful and acceptable to the Church and all them that had to deal with him. First, as the party anointed in the Law was thereby appointed for the work; First, Assignation to the work of Redemption. so Christ was designed unto the great work of Redemption, and saving of man; he did not intrude and thrust himself into this calling, but he was appointed of God unto it: so Heb. 5. 4. And no man taketh this honour unto himself, but he that is called of God, as was Aaron: so likewise Christ took not this honour to be high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him: so that Christ did not intrude, and thrust himself upon it, but it was God that put him upon the business, and appointed him for the work of redemption. Christ saith of himself, joh. 7. 28. Yet am I not come of myself, but he that sent me is true whom ye know not. And so Peter, Let all the house of Israel know of a surety, Act. 2. 36. that God hath made him both Lord and Christ. Now what may this teach us, that Christ would not enter upon so needful a business, and so great a work, as the saving of men's souls, that he would not intrude or thrust himself upon it, till he was assigned and appointed of God. This therefore must teach us, Use 1. that we should not intrude or thrust ourselves upon any business, or upon any calling, till it be assigned or appointed of God unto us. This is the reason in the Scripture, why the holy men are so careful to approve their calling; as Exod. 3. 15. And God spoke further unto Moses, Thus shalt thou say unto the Children of Israel; The Lord God of your Fathers, the God of Abraham, the God of Isaak, the God of jacob hath sent me unto you: so David confesses, Psal. 18. 43. Thou hast made me the head of the Gentiles: so jer. 17. 16. But I have not thrust in myself for a Pastor after thee: and Amos 7. 14. Then answered Amos and said unto Amaziah, I was no Prophet, neither was I a Prophet's son, but I was an herdsman, and gathered wild figs, and the Lord took me, as I followed the flock, and the Lord said unto me, Go prophecy unto my people Israel. Thus we see that we should not attempt or thrust ourselves upon any business or calling, till we be assigned or appointed of God to it: we read Luk. 12. 14. when the man came to Christ to have divided his Inheritance, Man, saith he, who made me a judge and a divider? we see that Christ would not intrude himself into that he was not assigned to. What shall we say then to them that are ready to thrust themselves upon every matter like Peter, john 21. 22. When Christ had told him, what should befall him, Peter saith to Christ, What shall this man do? Christ's answer is, What is that to thee? Look to thine own business, and look to thy own calling: so when we are busy about other men's callings or matters, and intrude into them, not having any calling from God, Christ's reproof may well be applied, what is that to thee? meddle with thy own business, Simile. and calling. A river as long as it keeps within his own banks runs clear; but if it swell and flow over the banks, it gathereth a great deal of soil, and baggage: so as long as a man keeps within his bounds, and banks, all is well, but if he once break over, than he gathereth a great deal of corruption; therefore men must have wisdom not to intrude or meddle with a business, till they have a calling from God, seeing Christ would not take a needful work upon him, till he was appointed of God unto it. Secondly, Use 2. seeing God appointed and assigned unto Christ this office of Redeeming and saving us, and that he is well pleased with him, therefore we should so accept of him, and receive him: as Psal. 2. 12. Kiss the Son lest he be angry; as if he should say, be ready to entertain, and to take him as the Lord of your life: the reason whereof is given before, verse 6. Because he hath set him as King upon Zion his holy mountain, therefore we must kiss him, and seek to have his favour, and to receive him as the Lord of our life. We read joh. 1. 11. it was the sin of the jews that Christ came amongst his own, and his own received him not; if they had been strangers, and had not known him to be Christ, than the matter had been the less, but when they knew him (yet did not receive him,) this made their sin the greater; so if we be strangers to him, and know him not to be the Christ, our sins are the less, if we do not receive him and entertain him; but if we know him, that God hath made him Christ, than our sins are so much the greater. When Peter had proclaimed him to be Christ unto the jews, Act. 2. 37. strait way they were pricked in their hearts, and were ready to receive him: O that this might work the like affection in us, that when we hear that God hath made him Christ, and the Lord of life, that we might be pricked in our hearts, and be contented to let all go, to lay hold of him. Secondly, The second work of Anointing was, to show sufficiency for the work. this anointing was to be done upon the People to show that he so chosen, was furnished with all gifts and graces fit to discharge the calling and work he was assigned unto. For as I have showed, in the Law Anointing was an outward sign, that the party Anointed was gifted and graced, and had endowments of God given him fit to discharge the calling and work he was assigned unto; so the Scripture speaketh of Christ, that he was Anointed, he had the gifts and graces of the Spirit poured upon him, he was not a weak one, but he was enabled of God for the work of redemption. In Esay, it is said, the people make me no prince, nor I can be no helper, I have no bread in my house, nor clothing; but Christ cannot say so, for God hath fitted him with gifts and graces to do the work he hath assigned him unto. Of Christ it is said, Psal. 89. 19 Thou speakest then in a vision unto thine holy One, and saidst, I have laid help upon one that is mighty; so then, it is not laid upon one that is a weak man, to faint under the burden, but one that is mighty, able to go through with that he is appointed; and therefore as mighty Samson rose at midnight, judg. 16. 3. and carried away the gates of Gaza unto the top of an high mountain; so this Christ the mighty one hath risen from death and carried away the gates of hell, and of death, and is ascended into Heaven: by reason whereof Heb. 7. 25. It is said, He is able perfectly to save them, that came unto God by him, seeing he liveth ever to make intercession for them: therefore we come not to a weak man, as the other high Priests were, but to a mighty One. This is a comfort unto a Christian that God hath furnished him with gifts and graces, and hath enabled him to go through this great work of redemption, therefore he will not leave it in the middle, but will go through with the great work assigned him: it was the comfort of the Leper, Matth. 8. when he came to Christ, that if Christ would, he could make him clean: so it is the comfort of a Christian when he knows there is power in Christ to help him, that Christ the Lord, if he will, can make him clean and save him. Thirdly, The third use of Anointing, was acceptation of all he dealt with. by his anointing the party was made grateful, and acceptable to all that had to deal with him, as in the Law the Priests and Prophets and Kings, such as were anointed, drew all to them (whom they had to do withal) in delight of their persons and their sweet anointments that was poured upon them; so the anointing of Christ, and the sweet graces of the Spirit poured without measure on him, doth draw all that have to deal with him, to delight in him. His Person was first acceptable to God; secondly, to the Church. First, he was acceptable to God; as Ephes. 5. 2. it is said, And hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God. When our sins were upon him, they made a strong and stinking smell in the nostrils of God, the sins we live in, and be guilty of; therefore if it were not for this same sweet ointment that is poured out on him, (the graces of his Spirit,) our sins would make us odious, and hateful in the sight of God, such a strange and stinking smell our sins have. Now as the Person of Christ was made delightful and acceptable to God, so he was acceptable to the Church: as Cantic. 1. 2. it is said, Because of the savour of thy good ointments, thy Name is as a precious ointment poured forth, therefore do the virgins love thee; all that be virgins, that have chaste souls: so Psal. 45. 8. All thy garments smell of Myrrh, Aloes and Cassia, therefore King's daughters stand at thy right hand, and the honourable women, the gallant people of the world, are drawn by the sweetness of his clothes. But it is a pitiful thing to see the world doth not delight light in the presence of Christ, and are not drawn unto him: the reason is, because they do not smell the sweet ointment that was poured out upon Christ, they smell a sweetness in their pleasures, profits, and in their sins, but they do not smell the sweet ointment poured out on Christ; and therefore they do not seek to him, and delight in him. We see in the Gospel that the people flocked, thronged, and followed after Christ three day's journey together, what was the reason of it? because they had tasted of the Spirit, and had smelled of this same sweet ointment, which made them leave all and follow him: so the graces that were poured upon him, made him delightful to all that had to deal with him, to God, and to the Church. The second main thing is, Secondly, with what he was anointed. with what he was anointed: in the Law they were anointed with material oil; As 1 Sam. 10. Samuel poured out an horn of oil on Saul but Christ was not anointed with material oil, but with the holy Ghost, with the gifts of the Spirit, of which the oil was but a shadow; as Esai. 61. 1. The Spirit of the Lord is upon me, because the Lord hath anointed me; therefore the anointing of Christ is not by pouring out material oil on him, but by pouring out the gifts and graces of the Spirit upon him; Psal. 45. 7. it is said, that God had Anointed him with the oil of gladness above his follows. Now the reason why these graces are compared to oil is, The Graces of the Spirit comparted to Oil. First, Oil softens. because oil will soften, and make a thing supple; for take a little oil and anoint any one part, and it will make that part lithy and nimble; or take a little oil, and put it into a lock, and it will make it nimble to stir this way, and that way: so if once a little of this oil be poured into our hearts, it will make us quick and nimble which before were slow and dull in the service of God; this is one reason why it is compared to oil. Of Samson judg. 14. it is said, that the Spirit of God came upon him, and then he was able to do great matters; and Acts. 2. when the holy Ghost came down upon the disciples in cloven tongues, than they were able to speak to God's glory; 1 Sam. 19 23. and when the Spirit of God came upon Saul he would prophesy: so than we see the Spirit of God will make a man fit and nimble for any service that God doth call unto; many men complain they be heavy hearted, and dull in the service of God, and they cannot pray, let them get but a little of this oil, and it will make them fit for any service and duty that God requireth. Secondly, it is called the Oil of gladness, because it makes every man glad that hath it, Secondly, Oil makes cheerful. for let a man have but a drop of this Oil and it will make him glad, more to rejoice than all things else: The worldly man delights in his profits, the wanton in his pleasure, but if we have but a drop of this oil, it will make us rejoice in the love and favour of God. Psal. 4. 6, 7. David saith, Lord lift thou up the light of thy countenance upon us, this shall glad our hearts more, than they of their great increase of corn, and wine and oil: so if we get but a little of this oil, the graces of his Spirit it will make us glad. Act. 8. 37. The Eunuch had but a little of this oil, and he went away rejoicing: the city of Samaria had but a little of this oil, and they received the word with great joy. There be a number complain they cannot be merry, they have joy in nothing; the reason is, because they want this oil; therefore let us fling away our sins and corruptions, labour to repent of them and get of this oil, that makes every man glad, which made Paul and Silas sing at midnight in a dungeon, Act. 16. 25. and the three Children rejoice in the fiery furnace, and Peter sleep in his chains: what was the reason of this? because they had got a little of this oil of gladness. Therefore no marvel though men cannot be merry if they want this oil, for if they have it, it will make them rise at midnight to sing Psalms, and will make them sleep sweetly in the time of trouble. Therefore it is our comfort whatsoever Christ hath done in the work of redemption, God will accept of it. The third point is, Thirdly, with what he was Anointed. who it was that did anoint him: It was God; as Psalm. 45. God, even thy God, hath anointed thee with the oil of gladness above thy fellows: so Peter, Act. 2. 36. Let all the house of Israel know for a surety, that God hath made him Lord and Christ: In the Law we see one man anointed another, as Moses anointed Aaron; Samuel anointed Saul, and Elias anointed Elisha: but it was God that did Anoint Christ. Of this there be three Uses: First, Use 1. seeing God hath anointed him, he is the Lords Anointed, therefore we must take heed we do no injury and wrong to Christ; as Psal. 105. 15. Touch not mine Anointed, etc. if he be Gods Anointed take heed we do not wrong him. Why may a man do wrong, and injury to Christ? I answer with Paul, Heb. 10. He that sinneth willingly, there is no repentance for him, but a fearful looking for of judgement. If men sin and will not repent, but live in them without repentance, and commit sins against their knowledge wittingly and willingly, grieving God, trampling and treading under foot the blood of the son of God in the dust, and making it of none effect. Secondly, that seeing he is God's Anointed take heed we do no injury or wrong to Christ in his members; Use 2. for a man doing wrong to a Christian may do wrong to Christ in his members: it is Saint Paul's doctrine, 1 Cor. 8. 12. When ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. Thirdly, Use 3. seeing God hath anointed him, therefore we must anoint him, our hands must follow the hands of God: we see in the Gospel, the woman got a box of costly ointment, and did pour it on Christ as he sat at the Table: so we must do, get a box of ointment, and pour it out on Christ, and so anoint him. Bernard shows there be three sorts of ointment. 1 First, to anoint the feet of Christ, as the woman that we read of Luk. 7. 46. so a Christian must begin at the feet of Christ first. And with what must he anoint him? first, with the oil of contrition, grief and sorrow for his sins, to sit down at the feet of Christ, and to lament and mourn for them; there is no ointment that is bought at the Apothecary's shop so sweet to us, as this oil of contrition is to Christ. Secondly, we must anoint the head of Christ; as the woman we read of Matth. 26. 7. And with what? with the oil of devotion, with the best duty and service we can do unto him: if we know any thing that will please God best, that we should do. Thirdly, we should anoint the body of Christ, as joseph of Aramathea did, 3 he bought a great deal of sweet spices to anoint the body of Christ; and so we must do: but with what should we anoint the body of Christ? with the oil of compassion, and if there be any of the members of Christ that stand at need, we should be ready to show compassion on them, our hands must follow the hands of God, as he anointed Christ so must we. Fourthly, to what end he was anointed. We all know he was anointed to be a Prophet, Fourthly, to what end Christ was anointed. a Priest, and a King: now there were three sorts of men anointed in the Law: first, Prophets, as Elias anointed Elisha to be a Prophet in his room, ● King's 19 16. secondly, Priests were anointed as Aaron, and Eleazar his son: thirdly, Kings were anointed as Saul, and David, 1 Sam. 10. In the time of the Law, two of these offices fell out to be in one man, as Melchisedech was a Priest and a King; and David was a Prophet and a King; jeremy was a Priest and a Prophet; but all these offices were not in any one man until Christ came: in whom these were fulfilled, the other anointings were but Types and shadows, he was the substance; Christ was anointed to all these offices; He was a Prophet, to teach us his Father's will; a Priest, to make atonement for us, and intercession; A King, to reign over us, to defend and protect us. First, First, Christ is a Prophet. he is a Prophet, to declare the will of God; Christ hath declared the will of God to his people, and therefore he is a Prophet; so saith Peter, Act. 3. 22. that Moses said to the Fathers, the Lord your God shall raise up unto you a Prophet, even of your Brethren, like unto me; ye shall hear him in all things whatsoever he shall say unto you: so saith the woman of Samaria, Sir, I perceive thou art a Prophet, etc. john 4. All other Prophets did teach but part of God's will, but he hath revealed his whole will, and therefore Christ is the great Prophet of the Church; as Luke. 7. 16. when they saw Christ had raised up that man that was dead, they glorified God and said, a great Prophet is raised up among us, and God hath visited his people. It is said, Matth. 4. 16. The people that sat in darkness saw great light, and to them that sat in the region and shadow of death, light is risen up; all the Prophets that were before him, were as little lights to him, he was the great light that made all things. If a man set up a candle, it will give light in one room, set up a torch and it will give a greater light, Simile. but what are all these lights to the light of the Sun? so all the Prophets that were before Christ, were but all little lights to this, and pointed to Christ, he was the great light that made all things manifest. The use is, Use. that seeing Christ is the great Prophet of the Church, therefore we must hear him: Ast. 3. 23. Saint Peter saith, That every person which shall not hear that Prophet, shall be destroyed out from among the people; therefore he that doth despise, and will not hear him speaking unto us, that person shall be cut off and destroyed. So Heb. 2. 21. For if the word spoken by Angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great salvation, etc. And therefore seeing he is the great Prophet of the Church, we must hear and regard him. I showed you in the morning, it was a sweet thought in God, Matth. 21. 38. when he had sent his servants the prophets, they beat them and killed them, and stoned them, at last he sent his son, It may be, saith he, they will reverence him; it was a sweet thought in God, that not withstanding they had done all to his servants they could, that God would send his Son, therefore seeing he hath sent him, we must hear him, unless we will perish. But how can we hear Christ, he is in heaven? I answer, two ways Christ reacheth his Church here: 1. By His Word. Christ teacheth by the Word and Sacraments. 2. By the Sacraments. First, He teacheth his Church by his Word; for the Word is nothing else but the very voice of Christ; and therefore when we read the Word, we ought to reverence it as the voice of Christ speaking to us. Secondly, he teacheth his Church by the mystery of the Sacraments, which when they speak to us in his name, it is the voice of Christ: so 1 Pet. 3. 19 By the which Spirit he went & preached to the spirits that were in prison, etc. Christ did not preach unto them in his own Person but by man: so Ephes. 2. 17. it is said, that Christ came and preached peace to them afar off, and to them that were near. Now Christ did not preach to the Gentiles in his own Person, but by the Ministry of his servants, therefore as often as his servants come to us in his name with his word in their mouths, it is Christ that teacheth us, and then, so often as we hear, we hear the voice of Christ; as the Church saith in the Can. 5. 2. It is the voice of my beloved. The greatest part of the world do not believe this, Cantic. 5. 2. they are not persuaded when the minister speaketh unto them from the word of God, that it is the voice of Christ, therefore they condemn it and do not regard it, but when we know that Christ speaketh unto us by the Ministry of his Word, or by his servants, we should say as Samuel said, Speak Lord, for thy servant heareth; so Psal. 85. David saith, I will hearken what God saith, for he speaks peace to his people: let the world speak of their pleasures, profits, and talk what they will of me, I will hark what God saith; so a Christian must do, whatsoever the world talk and speak, yet he must hark what Christ speaketh unto him. Secondly, he was Anointed to be a Priest, as Psal. 110. 4. Thou art a Priest for ever after the order of Melchizedech: Secondly, Christ was a Priest. so Heb. 7. 26. For such an high priest it become us to have which is holy, harmless, undefiled, separated from sinners, made higher than the heavens. Of his Priestly office there be two parts: 1. To reconcile and make us at one with God. 2. To make intercession for us. In the Law when a man had sinned, he brought an offering to the Priest, Simile. the Priest must offer for him, and so make reconciliation between God and him; so when we have sinned against God, it must be Christ that must reconcile us and make us at one again with God. But there is a great difference between Christ's sacrifice, and the Priests; for the Priests in the Law made an atonement with the blood of beasts: but Christ makes an atonement with his own blood; there was never a Priest in the Law that would shed his blood for the best of the people, but Christ hath shed his blood for the meanest of his servants, and therefore we have great cause to esteem of the Priesthood of Christ, for all the joy we have in God, and hope of heaven hangs on him; for when a man hath sinned against God, there is no man dare stand before God, till Christ hath engaged himself, answered God, and made him at one with him: when a man hath sinned against God, all the Angels cannot make Atonement for him, nor all the powers in heaven and earth, all the gold in Ophir c●●●ot redeem a soul, but it must be Christ with his own blood that m●●t make reconciliation with God for us: therefore we are highly to esteem of the Priesthood of Christ, for all other comforts and joy depend on it. The second Priestly duty is, that he makes intercession for us, being entered into the heavens, within the clouds to appear before God, and to make intercession for us; so we see Heb. 1. 25. Wherefore he is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them: so Heb. 9 24. for Christ is not entered into places that are made with hands, which are similitudes of the true sanctuary, but is entered into the heavens to appear now in the sight of God for us; there be two bloods that cry unto God, the blood of the Martyrs, and the blood of Christ; the blood of the Martyrs cries for to be revenged, but the blood of Christ cries for mercy; it cryeth not only from the cross for mercy, but it cryeth now as freshly within the throne, and the veil, as ever it did; he makes request for us, and as Austen saith, he makes request after this manner; Good Lord, grant mercy to them, Father forgive them, I have bought them with my blood, they be my poor servants. Therefore here is a comfort to us, when we cannot pray as we ought, nor we have none that can help us, this is the comfort that we Christians may have, that Christ is ascended to heaven, and makes intercession for us. The use is, that seeing we have such a benefit by the high priesthood of Christ, it should make us hold fast our profession: this is the use that Paul maketh, saith he, Seeing then we have a great high Priest which is carri●● into heaven, even jesus the Son of God; Let us hold fast our profession; Let us therefore go boldly to the throne of grace, that we may receive mercy, and find grace to help in the time of need: therefore let us not doubt but that we shall be saved. Indeed, if the matter lay in us than we might doubt of it, but seeing Christ hath undertaken it, we must not doubt, unless we will be so profane to think that Christ will fail us. ay, but what may a man do that Christ may undertake the matter for him? Simile. he must do as a man that goeth to a Lawyer▪ he tells him his case, and he prayeth the Lawyer to undertake the matter for him; so a Christian must do, he must go to Christ, and make his case known to him, and pray him to undertake the matter, and so commit it unto him, and then Christ will not fail him. SERM. VIII. HEBREWS 1. 8, 9 But unto the son He saith, Thy Throne, O God, is for ever and ever, a Sceptre of Righteousness is the Sceptre of thy kingdom. Thou hast loved Righteousness and hated iniquity, therefore God even thy God hath Anointed thee with the Oil of gladness above thy fellows. IN the Anointing of Christ, there were five things offered to our consideration: first, what is meant by the anointing: secondly, with what he was anointed: thirdly, what it was that did anoint him: fourthly, to what he was anointed: fifthly, what benefit we have by his anointing: He was Anointed to be a Prophet, a Priest, and a King. How Christ is the Prophet of the Church, and how he is the Priest hath been showed already; it remaineth now to show you how he is a King, for it is nothing to admit him to be the Prophet, or to be our Priest unless we admit him to be our King. Now that he is the King of the Church can no doubt; for Psal. 2. it is said, I have set my King upon the holy hill of Zion, and Zech. 9 he says, O Daughter of jerusalem, behold thy King cometh unto thee, etc. And Luk. 1. 32. the Angel saith, He shall be great, and shall be called the son of the Sost High; and the Lord shall give unto him the throne of his father David, and he shall reign over the house of jacob for ever, and of his kingdom shall be none end. so we may see it is plain that Christ was a King, indeed Christ did refuse to be a King joh. 6. 15. because they would have made him a temporal king, there he departed into a Mountain: but when he was before Pilate joh. 18. 38● Pilate asked him, if he were a King; Christ telleth him, For this cause was I borne, and for this cause came I into the World, that I should bear witness to the truth. Now there be four Kingly duties that Christ doth exercise towards his Church: First, The four Kingly Duties of Christ. He doth gather and draw Subjects to himself by his Word and Spirit: it is not with the Kingdom of Christ, as with the kingdoms of the world; 1 for first, they be constituted and gathered, and then they have a king set over them: as we see in David, his kingdom was constituted before he was king; but Christ hath not a Subject in his Kingdom but he must draw him, for there is no man that is born a subject of his kingdom; but he must draw him out of another kingdom, out of the kingdom of the devil, to make him a subject in his kingdom; so we have it, Who hath delivered us from the power of darkness, and hath translated us into the Kingdom of his dear son: Col. 1. 13. we see that Christ must draw us out of another kingdom to make us subjects in his Kingdom; job. 10. 16. Other sheep have I also which are not of this fold, them also must I bring. This is a piece of his Kingly care, to draw aliens and strangers unto himself to make them subjects in his Kingdom: Simile. we see in experience, if a goodly Kingdom be set up, and great privileges belong unto it, men wilseeke to be subjects of it: and yet Christ hath set up a kingdom and there are few that seek to be subjects of it; notwithstanding all the kingdoms in this world are not like to it, in regard of the glory and excellency and of the goodly privileges that do belong to it: yet what ado hath Christ to make men his subjects? he is someitmes drawing of a man twenty or thirty years ere he can make him a subject of his Kingdom. Here we are to consider the infinite goodness of God to us, that when we were under the kingdom of the devil, at odds and war with him, yea even when we were at defiance with him, than he was not contented till he had drawn us home to himself to be made subjects in his Kingdom; here we may wonder and admire at his goodness, that when men were at war and at defiance with him, he laboureth then to draw them unto repentance: as Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Thou shalt live; even when we be in our sins the Lord showeth compassion unto us. Act. 12. 7. When Peter was in prison and asleep in his chains, the Angel of the Lord came and smote him on the side and bad him arise; and the chains fell off from his hands: as the Angel brought him out of prison, into the City, and threw the Iron bolts from him; so the Lord doth to us, we lie in our sins asleep, he comes and strikes us in our consciences, not on our sides, brings us through the Iron gate (places of danger) and never rests till he have brought us into the City to make us subjects to his kingdom, that were formerly ever subjects to the devil's kingdom. The second Kingly duty of Christ is, The second Kingly Duty. That he governs his people by just and equal Laws: Psal. 45. 6. he saith, Thy throne, O God, is for ever and ever, the Sceptre of thy kingdom is a Sceptre of righteousness; Thou lovest righteousness and hatest wickedness, etc. And Esai. 7. The increase of his government and peace shall have no end, he shall sit upon the throne of David, and upon his Kingdom, to order and to establish it with judgement, and with justice from henceforth and for evermore. so Christ is our King to govern us by just and equal Laws, this is the Kingly office of Christ; therefore every one that will be a subject to Christ's Kingdom must be ruled and governed by his Laws: we see men can be contented to be subjects to his Kingdom, etc. yet they will not be governed and guided by his Laws, for they will swear though Christ saith, Swear not all: he hath made a Law that we should not lie; yet men will lie; he commanded that men should not profane the Sabbath and many will profane it; but every one that is a subject to Christ's Kingdom must live by the Laws of Christ; it is a great fault that men profess themselves to be Christians and yet will not be ruled by his Laws. joh. 19 7. The jews said, they had a Law, and by that Law Christ ought to dye; Indeed it was a Law of their own making, for there is no Law of God to put an innocent and harmless man to death, but it was a Law of their own; so we make a Law to ourselves that men may swear or lie, and whatsoever become of our neighbours, look to ourselves, but it is of our own devising, it is no Law of God: the old Soldiers bowed the knee to Christ, Matth. 27. 26. and yet they spit in his face, they set a crown of thorns on his head and put a reed into his hand; so it is with the world still, though they call him their father and king, yet they will not be ruled by him, but even as it were spit in his face, and set a crown of thorns on his head; this is that which the world cannot away with nor brook, that he should be their king to govern and guide them, they can be contented he should dye for them to save them, but cannot endure that Christ should rule or reign over them. Luk. 19 as soon as Christ came amongst them they said, We will not have this man to reign over us; so Psal. 2. Let us break their bonds and cast away their cords; they cannot abide to be tied to Christ, to be tied to prayer, and to holy duties, this is such a bond, and such a tie unto them, they cannot endure it. The third kingly duty is, that he turns whole administrations to the good of the Church. The third Kingly Duty. Aristotle showeth the difference between a king and a Tyrant, the King he reigns for the good of his people; the Tyrant for the good of himself: now it is not for Christ's good, that he governs and reigns, but it is for the good of his Church: the eleventh of Esay is nothing but a declaration of the great good that shall come by his government; so Psal. 72. 12. He shall deliver the poor when he cryeth, the needy also and him that hath no helper; he shall be merciful unto the poor and needy, and shall preserve the souls of the poor; it tends to the good of the Church, the whole administration of Christ: we see many times things go contrary to the Church, but here is the comfort, as long as Christ is the King of it, all shall turn to the good thereof. We see in a clock that some wheels turn cross, Simile. and contrary, and yet all to one end to make the clock go; so there be many things that fall out contrary and cross unto us, which yet by the secret hand of God are turned to the good of the Church. Matth. 8. 23. there is a strange administration showed, Christ gets his Disciples to Sea, and when they were in the Ship the winds arose, the waves beat into the Ship, they were like to be drowned, and Christ was asleep; but when they came to Christ and did awake him, he rebuked the waves and the Sea, and there was a great calm; so Christ doth as it were set his people on a Sea, where the winds and the Sea rage and take on, Christ all this while being asleep, but when he awakes he drives away all danger from them; this is the strange administration of Christ's Kingdom: therefore let every man labour to be a subject thereof, and then fall what will fall, come what will come, SER. VIII it shall all turn to their good. The fourth Kingly duty Christ exerciseth to his Church is, The fourth Kingly Duty. That he defends and fights for them; so we see, Psal. 45. 3. Gird thy sword upon thy thigh, O most mighty: and Revel. 19 Christ is there described riding on a horse with his garments dipped in blood and armed ready to fight for his Church and to defend it. Of this we have two uses. First, Use 1. a comfort to the godly, that when they be at peace and rest, Christ is warring and fight for them; and when they be weeping for their sins, Christ is a fight for them; as Moses saith, Exod. 14. Stand still and behold the Salvation of the Lord, for he fighteth for you: For as a subject fighteth for his country and his Prince; so Christ fighteth for us, and saith to the faithful, Be contented, stand still, I myself fight for you. Secondly, Use 2. a terror to the wicked, for if a man be an enemy against Christ, he fights against him with all his power, and laboureth to destroy him; the Egyptians could say, Let us flee from the face of Israel, for the Lord fighteth for them. O that the men of this world would say after that manner, Christ's fights against us, let us fly, we cannot prevail, he will destroy us. Let us therefore labour to make friends with him: jehu, (2 King. 10. 1, 2.) sent letters to Samaria, to this effect, Ye have your master's sons, ye have with you both charets and horses, and a defenced city; consider therefore which of your Master's sons is best and most meet, and set him on his father's throne to fight for your Master's house: But they were exceedingly afraid and said, behold, Two kings could not stand against him, yea all the powers that rose up against him he hath destroyed; therefore how shall we stand? so I say, how shall we subsist, if we fight against Christ? we see in josua, when he had conquered the kings, he brings them out, and causeth his soldiers and servants to set their feet on the necks of the kings; so Christ will not rest till he hath subdued all his enemies and destroyed them. It is written Psal. 110. 1. The Lord said to my Lord, Sat thou on my right hand, till I make thine enemies thy footstool; which when he hath subdued, he will soon like josua call out his soldiers and his servants, and bid them set their feet on the necks of their enemies: therefore, let us desire to be subjects to his kingdom. The fifth point is, The fruit and benefit of Christ's Anointing. the fruit and benefit that we have by his Anointing: and that is twofold; first, we participate of the graces of Christ: as Act. 11. 26. The Disciples were called first Christians: what is that? Anointed people; they take their name from Christ, for by the means of Christ, they were anointed; for he was not anointed for himself, as a private man, but as a head for us all; for as the ointment that was poured on the head of Aaron, did not rest there, but ran down on his beard and garments throughout, Psal. 133. 2. so the ointment that was poured on the head of Christ, did not rest on him as the head, but it ran down to the meanest of the creatures or members: therefore there is not the least member that is in Christ but partakes of his anointing. Let us labour then to be in Christ and we shall see a derivation of the graces of Christ in us: Simile. let a man set a glass under a Still, and it will receive the water, drop by drop as the Still giveth it forth, which though it be not full presently, yet in time it will: so let us get into Christ, and he will distil all his graces by drops into us, although we be not full presently, yet in time we shall: this is the first benefit we have by the Anointing of Christ. Secondly, we are partakers of the dignity of his Person; for he draweth all his members into the same dignity with him, all they participate of his dignity: for as he was a King, a Priest and a Prophet, so he makes his people Kings, and Priests, and Prophets, he makes them kings, not temporary kings; for as Christ saith of himself, that his kingdom is not of this world; so a Christians kingdom is not in this world: how then are they said to be kings? To rule and to reign over their own lusts and sins; Quest. Sol. as Revel. 1. 6. And hath made us Kings and Priests to God. This is a Kingly power when a man hath his heart at command, so as his affections, lusts and sins bear not sway in him, but can command them; such a one is a king, when he that goeth in silks and velvets, is a vassal and a slave to sin. Now we come to speak of the third title; that is, that Christ is the Son of God. Wherein there is two branches of our faith: We believe that 1. jesus is the Son of God. 2. He is the Only Son of God. First, The third title is, that Jesus is the Son of God. we believe he is the Son of God: Psal. 2. 7. it is said, Thou art my Son, this day have I begotten thee: and joh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believed in him, should not perish, but have everlasting life; so Gal. 4. 4. But when the fullness of time was come, God sent forth his Son made of a Woman, etc. so it is clear by the Scripture, Simile. that Christ is the Son of God. And if he be the Son of God, than he communicates of the same substance and nature, that God the Father is of: as we see in the course of nature, the substance the Father is of, the same he communicates to his son; the same nature and substance that is in the father, is in the son; therefore if we will look upon God the Father, we must look upon Christ: saith jesus unto Philip, joh. 149. Have I been so long time with you, and hast not thou known me? he that hath seen me, hath seen my Father: therefore if we would see God, let us look on Christ; for the same nature and substance that is in God the Father, Simile. is in the Son. If a man hold a glass in his hand; and set it against the Sun, and then look in it, he shall as truly see the body of the Sun, as if he looked on the Sun; so it is with us, desiring to see the reflection of God, if we look on Christ, we shall as truly see God, as if we looked on God Himself; for the same nature that is in the Father, is in the Son. Now what be the consequents of this? If the same nature be in Christ that is in God, than 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 Son? Augustine saith, that the son must needs be a man, seeing the father is a man, for the same nature that is in the father, he communicates to his son; so than the Son of God, seeing he is of the same nature and substance with the Father, he must needs be God, equal with the Father: hence the inference is true, that Christ is God. But because the Arrians be somewhat busy in these days, who rob Christ of his Godhead, therefore I will prove unto you by four arguments that Christ is God: First, Four Arguments that Christ is God. 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. joh. 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 joh. 11. 3. This is life eternal, 1 that they know thee to be the only very God, and whom thou hast sent jesus Christ: so Tit. 2. 13. Looking for the blessed hope and appearing of the glory of that mighty God, and of our Saviour jesus Christ. He was not called God by appellation, as Moses was called Aaron's God, because he was in the room 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, Arg. 2. that the eternal properties of God are attributed unto him; now this is one of the eternal properties of God, to be eternal, before all beginnings; which is attributed to Christ, Proverb. 8. 22. The Lord hath possessed me in the beginning of his ways; I was before his works 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 eternal. joh. 8. 58. Before Abraham was, I am. ay, say the Arrians, in figure and type, he was before Abraham: but the text meaneth really; Christ was not in figure and type, but in truth and in deed. Another property is, the Omnipotency 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 himself. 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 all places, therefore he is God. Now that Christ is present in all places, It may appear by this in the Gospel, where it is said, Where two or three be gathered together in my name I am in the midst of them, and Matth. 1. 28. I am with you even unto the end of the world. Against this the Arrians object and say, Christ is present in grace, but not a real 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, Arg. 3. that the proper works that are attributed to God, are also attributed to Christ: as the work of creation, Col. 1. 16. For by him were all things made: so joh. 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 work of creation and making the world which is there spoken of, but the work of renovation, or making of his Church: but look into joh. 1. 10. and you shall see it is the work 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 we may see it is not the renovation of the Church which is there spoken of; so Col. 1. 16. For all things were made by him, whether they be visible or invisible; there the Apostle speaks of the making of Angels; therefore it cannot be of the work 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 than it must be the work of creation. Again, salvation is a work that is proper to none but God, but salvation here spoken of, is a proper work of Christ; therefore he is God: so he speaketh in Esai. 43. 11. Besides me there is none other saviour: so likewise it is a property of God only to search the reins, 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 reins and heart. The fourth argument is, that the same honour which is given to God, the same is given to Christ. Arg. 4. Now there be three honours due to God, all given to Christ: 1. Adoration. 2. Invocation. 3. Faith. Adoration, as Heb. 1. 6. When he brings his first begotten into the world, he saith, Act. 7. 59 And let all the Angels worship him. Invocation, as by Stephen, who called on God, and said, Lord jesus receive my spirit: so of Saul, Act. 9 14. it is said, that he bound all that called on the name of the Lord. Faith, as john 14. 1. Ye believe in God, believe also in me, to which purpose is that Act. 17. 3. Therefore we may see by these arguments that Christ is God, and to take heed of this brutish opinion of the Arrians. Now what be the consequents of this? that he was not a bare man, but he was God also, who did redeem us. There be diverse reasons why he only should redeem us. Why Christ only must Redeem us. First, because he that did redeem us must bear the burden of all the sins due to all men, that hath been, and shall be; now there was none that could do this, because the wrath of God was infinite, 1 save Christ jesus; for let the wrath of God come upon the Angels, they are not able to bear nor stand under the burden of it, but it will press down, and sink them as low as Hell. 2 Secondly, he that should redeem us, must pay a price Incomparable, better and more worth than the bodies and souls of all men, that ever were; now there was none that could do this but God, and therefore, he must be God, 3 who redeemed us. Thirdly, he that should redeem us, must put on all our sins; even all the sins that had been committed, and shall be from the beginning of the world, to the latter end, and apparel himself with them: but there is no man, no Angel able to do this, and to stand before God, unless there be infinite goodness in him, to countervail the justice of God; therefore it must be God that must do it. The second branch is, Secondly, Christ is the Only Son of God. that we do believe, he is the only Son of God; not by creation as the Angels spoken of job 1. 6. nor by adoption and grace as men, joh. 1. but by communicating his nature and essence to him; Now this doth commend the goodness, and mercy of God to us, that when we had sinned against him and had no way to redeem ourselves, he having but one Son and his only begotten Son, yet gave him to dye for us, so to redeem us. The uses are▪ Use 1. first, seeing Christ is the only Son of God, let us labour to become one with him, and then we shall also be the sons of God: as joh. 1. 12. But as many as received him to them he gave power to be the sons of God: and Gal. 3. 26. For ye are all the sons of God by faith in Christ jesus: I know there is never a one here present, but could be contented to be the son of God; let us then labour to be with Christ, by faith, and so we shall become the sons of God; for he draweth all his members into the same dignity with him. David accounted it a great matter to be the son in law to a king; so Moses, to be a son to Pharaohs daughter, howsoever he refused it afterward. Now, if it be such a great matter to be son in law to an earthly king, much more is it to be a son to God: therefore what a comfort is this, to such poor people, that are one with Christ, by faith, howsoever they be hated and despised, at the hands of wicked men, 1 joh. 3. 1. he bringeth it in with an ecce, Behold, what love the Father hath showed to us that we should be called the sons of God? All the world doth not know what a great blessing it is to be the sons unto God; we see how great men will talk of their nobility and of their great descent, but alas, what is all this, if we be not the sons of God? therefore think this with thyself, I am a great man in the world, and come of a noble blood, and a great descent, but what is this unto me, unless I be the son of God? And therefore let us labour to be one with Christ, and then as Christ was raised from the dead, so he will raise us up together with him, and we shall be found the sons of God. Secondly, Use 2. seeing Christ is the only Son of God, we may see the horribleness of our sins and the greatness of them, that when we had sinned, all the creatures in heaven and earth could not do it, but it must be the Son of God, he must come down, take our nature upon him, and dye for us. Augustine saith, O man by the great price that was paid for thee thou mayest consider the greatness of thy sins, that they cost the blood of Christ, Simile. the Son of God. If a man should commit an offence, and all the nobles should kneel on their knees before the king for him, and could not get release, but that it must be the king's son only that must do it, he must shed his blood, take the place of a malefactor, be arraigned, condemned and executed in his room; all men would conceive that this was a horrible fact that must be the cause of this: this is our case, when we had sinned, all the heavenly powers could not bring us into favour again, but it must be the Son of God, he must take our room and place, be arraigned, condemned and executed for us: therefore sin is no small matter neither must we esteem of our sins slightly; but consider with ourselves, that great are our sins, that hath brought this on Christ. Thirdly, Use 3. we should hear his voice: it is the charge the God giveth, Matth. 3. 17. This is my beloved Son in whom I am well pleased, hear him; and therefore it is a great sin to despise the voice of Christ, in the ministry of his Word: Saint Paul showeth what a great sin it is, Heb. 1. 1. saith he, God spoke by the Prophets at sundry times and in diverse manners, but now he hath spoken in these last times by his Son; and therefore in the second Chapter he exhorteth us, To take heed of it, that we do not let it slip; for if the word spoken by Angels, was steadfast, and every transgression and disobedience receiveth a just recompense of reward; How shall we escape, if we neglect so great salvation? Therefore seeing Christ is become a Prophet of the Church, let us take heed we do not despise his Word, or voice. It was a holy thought in God, when the Church of the jews had killed the Prophets, beaten and despised them, I will send my Son, it may be they will reverence him; it was a sweet thought in God to do so. And therefore let us take, heed, we do not despise the voice of Christ. joh. 5. 28. it is said, The dead shall hear the voice of the Son of God; even the dead cinders and ashes of men that have been rotting in the graves many thousand years, they shall startle and stir at the voice of the Son of God, speaking unto them but once; and therefore how shall this condemn us, that Christ hath spoken so many times, and yet we do not once stir or move at it which are living men, to go about our business? therefore this shall condemn us, that the dead cinders of men that have lain in their graves many a year shall startle and move, at one voice of Christ, and yet we do not at a thousand of his voices. Fourthly, Use 4. seeing Christ is the only Son of God, we must take heed we do not despise him; Psal. 2. it is said, Kiss the Son lest he be angry: O labour to kiss him, seek his favour, do not grieve him; woe be to him that shall lift up his hand against him to grieve him; 1 Cor. 8. 12. Saith the Apostle, Now when ye sin so against the brethren and wound their weak consciences, ye sin against Christ: therefore we must take heed we do not sin against our brethren, and so sin against Christ; for the sins of us Christians more grieve Christ than the sins of the world; because we profess he is our Lord and Master, and will be ruled and governed by him and be his servants: therefore in this case when a man sinneth against him, it is more than the sin of a stranger or an alien. We see in the Scripture how Christ complains, One of you shall betray me, but we be to him that doth it; and when judas came to betray him, he saith, To what end art thou come, art thou come to betray me? As if he had said, Why thou art a disciple of mine, thou professest that thou art my servant, and that I am thy Lord and Master, and dost thou come to betray me? so joh. 1. it is said, He came amongst his own, but his own received him not: if he had come amongst strangers and aliens, and had been so used by them the matter had been the less; but seeing he came amongst his own, and they received him not, this it was that did grieve Christ the more: so Hosea 4. 12. God complains, My people ask counsel of their stocks, and their staff declareth unto them. Wells beloved, let us take this to heart; when a profane man liveth in his sins impenitent, what doth Christ, he doth not so complain of them. But when a Christian shall live in sin, uncleanness, maliciousness, or deceit, this it is that grieveth Christ, and maketh him to complain. Fifthly, Use 5. seeing Christ is the only Son of God, we must show the greater measure of thankfulness to him; for who can sufficiently speak of his goodness, that he being the only Son of God, and God over all, would abase himself, to take our nature upon him, and dye for us? We have heard of the love of Rebecca to her son jacob, when she gave him counsel to go to his father to get the blessing, he was afraid his father would have felt and handled him, and so in stead of a blessing, he might have procured a curse: Simile. but she bids him not to fear it, On me be the curse, my son; if there be any comfort, on thee be the blessing, but on me be the curse: Such and far greater is the Love of Christ to us; he saith, On me be the curse my people; but if there be any good or any blessing, or comfort to be had by my sufferings or pains, on you be the blessing: therefore seeing Christ hath made such a change with us, who can render sufficient thankfulness to him for it; Nehem. 11. we see, the people blessed those that would dwell at jerusalem, because it was a dangerous place; Simile. Now if this people thanked them that would dwell with them, hazard and venture their lives; O how thankful ought we to be unto Christ who hath given his life for us? and therefore how are we bound in all love and thankfulness to him? The late powder treason that was in the year of our Lord, 1605. the delivery from it, is a fruit and benefit we have by Christ; and therefore it was carefully and religiously provided of our Magistrates, to set apart a day to give thanks in, a service to be performed for it; for he hath not only delivered our souls, but also our bodies from the jaws of hell. Now I come to speak of His dominion, which is the second thing in the dignity of His Person: our Lord, wherein two things are to be considered: 1. That he is the Lord of the World. 2. That he is our Lord. First, First, Lord of all the world. he is the Lord of the whole world, and hath all kingdoms at his command; Luk. 1. 33. And he shall reign over the house of jacob for ever, and of his kingdom there shall be no end: so Act. 2. 3. Let the house of Israel say and know, that God hath made him both Lord and Christ. Now Christ is the Lord of the world in two regards. First, First, having all Power under Him. in regard of the Sovereignty that is in himself, he hath all power under him to dispose of at his will and pleasure, as Matth. 11. 27. All things are given me of my father, both the possession and the disposition of them; and Act 2. Thou hast put all things in subjection under his feet; so Luk. 10. 17. And the seventy returned again with joy, saying, Lord, even the devils are subdued to us through thy name. All things are subject to him, he is the great Lord of the world: Secondly, Secondly, having all things serving Him. he is the Lord of this world in regard of service, for all things do serve him whatsoever: Psal. 119. 91. They continue to this daily by thine ordinances; for all thy servants; therefore seeing there is nothing but doth service to him, he is the Lord of this world. Now there is a double service: a service which the godly, and a service which the wicked perform; there is a voluntary service which the godly perform, and unvoluntary, which the wicked perform: as the Axe in the hand of the hewer, doth service voluntary, Simile. so do the wicked, when they do any service to God, they do it by constraint, unwillingly: all things doth service unto God, either willingly or by constraint, for we cannot stir a foot or a hand or do any thing but it is by the appointment of God. It is a good saying of Augustine, Now grant Lord, saith he, that we may do the good service; for whether we be willing or not willing we shall serve thee, thy providence and hidden will; if we serve thee unwillingly, than we serve thee like slaves, but grant Lord, that we may serve thee willingly and voluntarily, as thy children ought to serve thee, and thine own people. And thus Christ is the Lord of the world. The use is, Use 1. first, seeing Christ is the Lord of the world, it shall be well with the Church and the members thereof; and as Christ is the Lord, so he will order every thing to the good of them, in Psal. 96. 10. it is said, The Lord reigneth, surely the earth shall be stable, and not moved; he shall judge the people in righteousness. And therefore seeing Christ reigneth let every man and woman rejoice and be glad; it shall be well with Christ's servants as long as Christ is their Lord, for the devil cannot take a pin from their sleeves, nor a leaf from a tree, nor touch a pig in thy yard, without Christ permit him: it was a comfort to Joseph's brethren to hear he was the Lord of Egypt; so it is a comfort to a Christian to know that Christ our elder brother, is Lord of the world. Secondly, Use 2. seeing Christ is the Lord of the world, we must take heed we do not resist him, for seeing he is a Lord so powerful, it is in vain to resist him; Psal. 110. 2. it is written, Be thou ruler in the midst of thine enemies; therefore let us take heed we do not resist, or strive against him, lest we be overmatched: we read 2 King. 10. 3. jehu said to the Samaritans, Consider therefore which of your Master's sons be best and most fit and meet; set him on his father's throne, and fight for your master's house: but they were exceedingly afraid; and said, Behold, two kings could not stand before him; how then shall we stand? so we may say, two kings could not stand against him, nay all the powers that rose up against him, could not stand before him, how then shall I be able to stand? And therefore every one should submit himself unto him. Thirdly, Use 3. seeing Christ is the Lord, we must be contented that Christ dispose of us and of our estates, whether it be by sickness or health, death or life, prosperity or adversity: he is the Lord, he may dispose of us, therefore we must learn to be contented with his good pleasure: so David, Psal. 39 9 I was dumb and said nothing, because thou didst it; so Eli 2 Sam. 3. 18. It is the Lord, let him do with me as it pleaseth him best, or good in his own eyes: we find Matth. 21. when Christ sent for the Ass to jerusalem, he saith, If any one ask you what ye do with him, tell him, The Lord hath need of him, and he will let him go: so if the Lord need any thing for his honour, or for the good of our brethren, we should be content to let it go, it is his own, no body must check or grudge against him, none must control him. Fourthly, Use 4. seeing Christ is the Lord, it shows that all the powers in the world stand under a greater government and power; therefore we must take heed we do no injury or wrong to any, for there is no power so great but he stands under a greater power: so Col. 4. 1. the Apostle exhorteth them, Ye masters do to your servants that which is just, and equal, knowing ye have a Master in Heaven: and job saith, I durst not do so and so, because God's judgements were fearful to me, and I could not be delivered. Secondly, Secondly, that He is our Lord. we believe He is our Lord: He is a Lord indeed to all the world; but we must believe he is our Lord; we can have no true comfort till we can lay hold on Christ, and say as Thomas said, My Lord, and my God. Origen hath a pretty saying, What am I the better (saith he) to know that Christ possesseth the city or the country, unless he possess my heart and my soul, and set up his Laws, and subdue my flesh? so we may say, what am I the better to know Christ hath subdued the world, and yet hath not subdued my heart, and set up his Laws therein, and subdued my flesh: therefore as we believe in general, he is our Lord, so we must believe in particular he is my Lord: Now four ways Christ may be said to be the Lord of the Church: 1. By right of Creation; 2. By right of redemption; Four ways Christ is Lord of the Church. 3. By right of donation, or free gift; 4. By voluntary service. First, First, by Creation. Christ is our Lord, by right of Creation; for it is he that hath made us and not we ourselves, Psal. 100 3. therefore seeing he hath made us, we must do him service; If we had made ourselves, we might have served ourselves; but seeing Christ made us, we must serve him, he is our Lord. Secondly, Secondly, by Redemption. he is our Lord by right of Redemption; so Zacharie in his song, Luk. 1. 68 Blessed be the Lord God of Israel, for he hath visited and redeemed his people: he hath redeemed us with his precious blood, therefore he is our Lord by right of Redemption. And as one saith, he hath not only bought us with his money, but he hath bought us with his own blood, etc. Therefore we are his servants, he is our Lord. Thirdly, Thirdly, by free gift. he is our Lord by free gift; because we are given of God to him: as Psal. 2. 8. saith God, Ask of me, and I will give thee the heathen for thine Inheritance, and the uttermost parts of the earth for thy possessions. Fourthly, Fourthly, by voluntary service. he is a Lord by voluntary service; Paul, when he was converted Acts. 9 saith, Lord, what wouldst thou have me to do? he was ready to do any service that Christ required: so are other Converts, at least in resolution and desire. The uses are Three: First, Use 1. seeing Christ is our Lord, we must live in obedience to him; servants must be obedient to their masters; and therefore (as the Samaritans said) to jehu, King 10. We are thy servants; so we should to Christ, We are thy servants, thou hast made us of nothing, thou hast redeemed us, when we were lost by our sins, we will therefore do whatsoever thou command us. It is a fearful thing, and a high sin when men profess themselves to be servants to Christ, to take him for their Lord, and yet live in no obedience unto him, but in uncleanness, profaneness, and in known sins still; for if Christ be our Lord, let us live in obedience. Secondly, Use 2. Simile. seeing Christ is our Lord, where his presence is, we must labour to be; we see that servants will be with their master, where he is thither will they flock; even so, where we know there is a presence of Christ, thither we must flock: joh. 21. 7. the Disciples that were a fishing, came swimming over to Christ, when they heard where Christ was, and left all; so when we know there is a presence of Christ, in the house of preaching, we must leave all and go thither: Mark. 1. 33. when Christ was in Peter's house, all the city flocked, and thronged about the door, Simile. because Christ's presence was there; and yet it was but a poorefisher man's cabin: so, when we hear there is a presence of Christ, or know it in the place of preaching, we must flock, and throng thither, whatsoever the place, and howsoever mean it be. Thirdly, Use 3. seeing Christ is our Lord, know that we must give up our accounts to him, as servants must give up theirs to their masters; therefore we must not labour to please men, but we 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, we should seek to please them: as 2 Cor. 5. 9 10. Wherefore we labour, that both dwelling at home, and removing from home, we may be acceptable to him; for we shall all appear before the judgement seat of Christ, etc. therefore we must labour to approve ourselves to him. Simile. Saint Augustine says, servants will labour to please their masters, whom if they can please they care not whether it please others or no; so we should labour to please Christ, and care not though all the world were displeased with us so he be 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 fallen a tree off his ground, lest he make a forfeiture of his copyhold; so seeing we hold all from God we must take heed, we do not make forfeiture, and displease him, lest he turn us out of all. Fourthly, Use 4. 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, we had been 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? john 13. when Christwashed his Disciples feet, Peter saith, inadmiration, Lord, wilt thou wash my feet? so we may say, Lord wilt thou shed thy blood for me, what shall I render unto thee, or what duty shall I perform unto thee, for so many surpassing mercies? Fifthly, Use 5. seeing Christ is our Lord we must be careful to render our souls, etc. back again unto him, in as good estate as he gave them to us: Simile. If a man borrow any thing, it is a shame it he carry it not home again in as good estate as he had it; so seeing we have received our souls from him, and they are but borrowed, we must take heed we do not mar them by our sins, and so return them worse home, than we had them, we see in experience, if a man should send his servant to the Indies to fetch gold, give him a ship to fill, Simile. and be at great costs and charges twenty or thirty years together, and when the servant comes there, he does not gather in gold and pearls, into his ship, but gravel and sand, muck and mould, if this servant comes home, will his master take it well? may he not look for a cold welcome home? so (as it were,) the Lord hath sent us to the Indies, for gold and pearls, with a ship, and is at great cost with us, many a year together; Now the ship is our soul, and the graces of his spirit, are the gold and pearls, the world is the Indies, and here we may have the same gold, the graces of his Spirit; if therefore we do not fill our ships, with gold, and pearls, but with gravel and sand, muck and mould, God will not take it well at our hands, we may look for a cold welcome home, when we come to deliver our ship again. Sixthly, Use 6. seeing Christ is our Lord, we must leave all and be ready to depart this life, when Christ will have us; for servants be at the command of their masters; Simile. if a master send his servant to trade and to traffic beyond the Sea, as long as his master will have him to traffic 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 do so: so seeing we be servants to God, and he sends us to traffic and trade, as long as he will have us stay here, we must be contented, but when he will have us leave all, and come home, we should be ready to do so. Seventhly, Use 7. seeing Christ is our Lord, then believe 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 we may seek Him with thee? all the happiness of this world, is not like to it: first, because Christ is their Protector, other protector's drop away, they die, and so leave us; but Christ is with us continually. Secondly, because Christ hath the bread of sufficiency; as Luke 15. saith the prodigal son; 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 mean things to their servants, and reserve the chiefest to themselves; but Christ he bestows great things upon his servants, and makes them partakers of the same glory with himself: therefore Paul saith, Thanks be to our God which hath given us victory, through our Lord jesus Christ; when things be at the worst; then Christ will bring them unto victory, and therefore it must be our care to be servants unto him. SERMON IX. PHILIP. 2. 7. But made Himself of no Reputation, and took upon Him the form of a Servant: and was made in the likeness of men. TWo ways Christ is described to us in the Creed; 1. By His Properties, or Titles 2. By His twofold estate. The Titles are four in number, whereof two of them show His Offices; two of them His Dignity: Of His Offices, and Dignity we have already spoken; and now in order are come to speak of His twofold estate; 1. Of His Hamiliation. 2. Of His Exaltation. In his estate of Humiliation there be diverse steps and degrees; Even as a king when he cometh from his Royal throne, cometh down step by step till he come at the last or lowest step; Simile. so the Son of God coming down from His Royal throne, to the estate of Humiliation, descended by certain steps and degrees, till he came at the lowest step: as the Apostle showeth in this place; that he took upon him the nature of man; was like a servant, and humbled himself to the death for us; and so came to the lowest step of Humiliation. The first degree of His Humiliation was, The first Degree of Christ's Humiliation. that he became a man for us; for howsoever we think of the dignity of Christ, yet it was a great abasement for the son of God, to take upon him the nature of man: what would we think, if a king should for the good of his subjects, be made a toad or a frog, Simile. or the meanest creature, this were a great abasement: but it is a greater matter for the son of God to take our nature upon him, for between the meanest of the creatures and the king there is not so great disproportion; it is all one hand that made them, they were all made of one matter, of the earth; and when they are turned to the earth again, there is no difference between them: but there is no proportion between the son of God, and the nature of man, for the Philosophers could say, There is no proportion between an infinite thing and a finite; therefore it was a greater matter, that God would take our nature upon him, than a king to become the meanest creature, for the good of his subjects. We read 1 King. 8. 27. But will God indeed dwell on the earth? SER. IX. Behold, the heaven of heavens cannot contain thee, etc. If Solomon did admire and wonder, that God would dwell in the Temple which was all glorious as the wit of man could devise, how then may we admire and wonder, that God would dwell in man's frail and weak nature, when it was fallen into disgrace? if he had taken our nature upon him, when our first parents stood in their innocency, when all the Creatures did service to them, than it had not been so great a matter. But when man's nature was in disgrace, had sinned against God, and was bound over to the devil, it was a great abasing to the son of God: Simile. If a man should take a nobleman's colours and cloth, as long as a nobleman is in favour with the king, it were no disgrace to him; but if a man should take his colours or cloth when he is proclaimed to be a Traitor, this were a great disgrace to him; so when man's nature was in favour with God, than it was not such a disgrace; but for Christ to take it when it had sinned against God, and when it was so deformed, was a great humiliation. The Use is twofold. First, Use 1. seeing the son of God was contented to be humbled for us to the estate of a servant, how should we be contented to be humbled and to stoop to any service and duty, to become nothing to ourselves to do him service? The Apostle, Phil. 4. 12. saith, I have learned in all estates to be contented; how to want and how to abound: In all things I am instructed, etc. and David, Psal. 22. 6. I am a worm and no man, etc. David saw the Son of God should be abased and humbled, hence he humbleth himself: therefore seeing Christ was contented to be humbled for us, we should be humbled for him. It is our sin that we cannot abide to be humbled or to stoop to any condition of humility. Now if Christ was contented to be a servant for us, we must be contented to be poor for his sake, to stoop to any estate he appoints for us. Secondly, Use 2. that seeing the Son of God was humbled for us, we must be contented to be humbled one for another, which our Saviour teacheth us, john 13. 14. If your Lord and Master wash your feet, how ought you to wash one another's feet? so Philip. 2. 5. Let the same mind be in you, that was in Christ: why what was that? Who being in the form of God, thought it no robbery to be equal with God, yet he took upon him the form of a servant, and was made like a man, and humbled himself to the death of the Cross. Simile. Those that keep sweet wines, must keep them in deep Cellars; and low vaults, or else they will lose their good taste, and relish: so if we would keep the good graces of God in our hearts, we must keep them in a broken heart, and humble spirit, for if we be highminded, than our graces will lose their good taste and relish. And therefore we must lay them in humble hearts, low in our own conceit, as Christ humbled himself for us, so we should humble ourselves one for another. Now in the first degree of Christ's Humiliation, in the taking of the nature of man upon him, we observe, 1. How far forth he took man's nature upon him. 2. The reasons why he was man. 3. The special ends, why he took our nature upon him. 4. The manner of it. First, First, How far Christ took man's nature. The first conclusion. how far he took man's nature upon him: This is laid down in two conclusions: First, that he took the nature of man wholly upon him, not a part of man's nature; but the whole nature of man; both a body and a soul: He took a body to him, as Col. 1. 21, 22. And you that were sometime alienated, and enemies in your mind by wicked works, yet now hath he reconciled, in the body of his flesh, through death, to present you holy, and unblameable, and unreprovable in his sight: so 1 Pet. 2. 24. Who his own self bore our sins, in his own body on the tree, that we being dead to sins, should live unto righteousness, by whose stripes we are healed. Hence we see, it is out of question, he had a body: so also it is most certain He had a soul, as he said Matth. 26. 38. My soul is heavy unto death; And in another place, My soul is troubled within me. so that he had the whole nature of man, a body and a soul. The Fathers argue well against the heretics in those days; If Christ had taken but one part of man's nature, than he could have redeemed but one part. And therefore Irenaeus saith well, He gave his body for our bodies, and his soul for our souls: and Athanasius, It was impossible that if he had taken but one part, he could have redeemed us. He had therefore a body to redeem our bodies, and a soul to redeem our souls, so that he had the whole nature of man. The second conclusion is, The second conclusion. that he had (not only the whole nature of man but) the infirmities of man, the frailties and weakness of our nature: so we read, that he was hungry, thirsty, weary, etc. Here we may wonder at the kindness, mercy, and compassion of Christ, that he would not take the best only but the worst things, even our weaknesses and infirmities; men can be contented to take the honour of Christ, but are loath to take his shame: This must teach us therefore, that we should not be contented, to take the best things only for Christ, but even the worst things also for his sake. Now we must understand (with a distinction) how Christ took our infirmities, first, there be infirmities that be sinful; and secondly, that be unblameable passions: Christ took not the first sort of infirmities, but the latter; of which there be two sorts: 1. Some that be common to all men. 2. Some that be personal. Now Christ took not our sinful infirmities upon him, for the sanctity of his nature doth exclude them; Simile. as water being dropped or poured on hot coals, it doth drink up the water; so the sanctity of his nature doth exclude sin, for he could not take our sinful infirmities: as 1 Pet. 2. 22. it is said, Who did not sin, neither was there guilt found in his mouth, etc. Now penal infirmities, and such as are void of sin he took; whereof there be two sorts: First, some that he common to all the sons of Adam; as to be hungry, thirsty, naked, cold, hot, and such like: secondly, there be personal infirmities, which arise upon particular causes, as to have diverse diseases: now he took not these infirmities upon him: for he took not any man's person upon him; but the nature of man; yea, he took them that be common to the whole nature of man. Quest. And why did he take upon him these infirmities? for three causes, as the Schoolmen say. First, sol. for satisfaction sake: that he might satisfy for our sins: for he that must satisfy for them, 1 must take the whole punishment for sin; therefore he took our infirmities upon him: as we see in Matth. 8. 17. He took our infirmities upon him, and bore our sicknesses. Secondly, 2 to strengthen faith in the incarnation; that we might know he was a perfect man because he was subject to all our infirmities, to eat, sleep, be weary and such like: for if he had not taken these infirmities, was might have doubted, whether he had been man or no; therefore he took our infirmities upon him, that we might believe he was a man, touching his Incarnation. Thirdly, for our example; that as he was subject to hunger, thirst and nakedness, 3 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, etc. Now besides these three reasons of the Schoolmen, there is another reason, Heb. 2. 17. why he took our infirmities upon him (there the Apostle saith) Wherefore in all things it became him to be made like unto his brethren, 4 that he might be a merciful and faithful high Priest in things concerning God: this was the reason why he took 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 pitiful, than twenty others: so seeing Christ took our infirmities, he will have the more compassion towards us, therefore as the Apostle saith, Heb. 4. 14. Seeing then we have not such an high priest which cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort, yet without sin; let us therefore go boldly to the throne of grace, etc. Now the next thing that was observed, Secondly, why Christ was made man. were the reasons, why he was made man; and that in three respects: First, 1 for necessity's sake; for he must have something to offer, as the price of sin: so Heb. 8. 4. For he were not a Priest if he were on the earth, seeing there are priests, that according to the Law offer gifts; therefore he that doth redeem us, and bring us unto God's favour, must have something to offer to God, as a price for sin, but the Godhead could not be offered, for that cannot dye, and therefore of necessity, He must be man. Secondly, 2 in regard of the equity of it; for the same nature that had offended, must be punished; because it could not stand with justice, to punish sin in another nature, which had not offended, therefore of necessity he must be man: for the same nature that had sinned, must be punished. Thirdly, 3 in regard of the fitness; for he that is the Mediator, and doth reconcile God and man together, must be God to deal with God, and man to deal with man. The Philosophers say, that to bring two extremes together, it must be done by middle things: so Christ must be between both, the must be God, to deal with God, and man to deal with man: so that he must be man, in regard of the fitness of it; He must be God also, Thirdly, the ends why Christ took man's nature. a fit Umpire to lay his hand upon both. Thirdly, the special ends why he must take man's nature upon him; are five in number: First, 1 to redeem man; for in the same nature the devil had destroyed man, in the same nature must he destroy the work of the devil; so Heb. 2. 14. For as much then as the children are partakers of flesh and blood, he also himself, took part of the same, that he might destroy him that had the power of death, that is, the devil; and deliver them who for fear of death were all their life time subject to bondage. It is a pretty saying of the council of Ephesus; even as a cunning workman, doth not only great matters in gold, silver, and precious stones, Simile. but can also take a piece of clay, and make such a piece of work that may make the world to wonder at it; so this cunning workman Christ is not only able to the do great works in gold and precious stones, in his Godhead; but even in a piece of clay, with man's nature, he can destroy the works of the devil. Secondly, 2 to restore the lost Image of God in man; for Adam had lost it by his sin, and therefore he took man's nature to bring it to the former estate again. Saith Athanasius, if a picture be defaced, and hath lost its former beauty, Simile. there is no way to restore it again, but to get the party that the picture was first drawn 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 again, but by bringing Christ into the world, from whence this nature of man was drawn upon him. Thirdly, 3 to advance man's nature, which was so disgraced by sin; for man's nature was hateful to God, even as a toad is to us; therefore seeing man's nature was in disgrace with God, he took our nature to advance it again. Simile. If a town or a city be in disgrace with the king, if he come again into it, abide and rest in it, thereby it is advanced again; so when man's nature was in disgrace, by the reason of sin, Christ came into man's nature, and this did advance it again. Fourthly, 4 to make man's Nature dreadful to the devil; for Christ having overcome the devil in Man's nature, this made his Nature terrible to him: even as a fish when he is nibbling at the bait, and spieth the bare hook, Simile. is afraid to meddle with the bait after; or as a man putting his hand into a hole, if he pull out a toad, will be afraid to put his hand in again; so the devil having been overcome by man's nature is afraid of it again; not because he thinks he shall meet with Christ, for he knows he is in heaven, but because he knows he shall meet, or is afraid that he shall meet with the power of Christ. Fifthly, that his incarnation might be as a glass, wherein we may see the infinite Goodness, 5 justice, wisdom, and power of God. First, we may see the infinite goodness of God, that when we were lost by sin, there was no way to recover us but he must send His own son to dye for us. Secondly, we may see the infinite justice of God, that He would not let sin be unpunished, but would punish it though in his Son. Thirdly, the infinite wisdom of God, to devise a way and a means to save man, when all the heavenly powers stood at a stand. Fourthly, the infinite power of God, in making that punishment temporal that was eternal; and man, which was as low as the earth, to make higher than the heavens: we be contented to look into a glass, to see the goodly and gay things in it; therefore we should be desirous to look into this glass, wherein we may see the goodness, the justice, the wisdom and power of God, in the Incarnation of Christ. The fourth thing observed was, Fourthly, the manner how he took flesh. the manner how to took flesh; expressed two ways: In His 1 Conception. 2 Birth. In his Conception, we observe three things: 1. Of what he was Conceived. 2. By what power he was Conceived. 3. What ado there was about his Conception. For the first, First, of what he was Conceived. he was conceived of the flesh of the Virgin; so it was not made of nothing, nor of the earth, raised out of that, as Adam was, nor did he bring his flesh from heaven; but it was made of the flesh of the Virgin: as Gal. 4. 4. But when the fullness of time was come, God Sent his son made of a Woman, and made under the Law, etc. so Luk. 1. 31. saith the Angel, For lo, thou shalt conceive in thy womb, and bear a Son; and vers. 35. That holy thing which shall be borne of thee (that is, of thy substance, and of thy flesh, so the Greek word is) shall be called the Son of God. The Anabaptists hold, that Christ brought his flesh from heaven: Simile. and that as water passeth through a conduit pipe, so Christ passed through the Virgin Mary: but we christian's believe, that Christ was conceived and made of the flesh of the Virgin; because if he had brought it from heaven, or took other strange flesh, than it had not been fit to redeem us; for by order of divine justice, the same nature that had sinned must suffer and be punished; but it was man that had sinned, therefore it must be man that must be punished; which is the reason why he must take his flesh of the Virgin Mary. The consideration hereof may cause us to think of a further point: that is, as Christ was conceived in the womb of the Virgin; so he must be conceived spiritually in the heart of a Christian: as Paul, Gal. 4. 19 My little children, of whom I travel in birth again, till Christ be form in you; as if he should say, this I labour for, that Christ may be conceived in your hearts: therefore Chrysostome saith well, What am I the better to know that Christ is conceived of the flesh of the Virgin, unless I know he is conceived in my heart and soul, for we can have no comfort in the day of death and judgement, unless he be conceived in our hearts. But how shall we know that he is conceived in our hearts? even as a mother knows that she is with child by the stirring or moving of the child; so we may know when Christ is conceived in our hearts; by the stirring or moving of Christ. And therefore we must get these two things: First, we must get the seed of Christ in us, for there is a certain seed that will breed Christ: Simile. a man that will have good plants and trees in his garden, must get seeds and plants, to plant therein and water them from day to day: so if we would have Christ conceived in our hearts, we must get of that seed; for there is a certain seed that will breed Christ; which is the Word of God: therefore let us get this into our hearts, and water it from day to day, by the use of good means, and it will breed Christ. This is the first way. The second is, 2 we must have faith to retain him, or else he will slip away from us; and as Mary conceived Christ by faith (for as soon as the Angel told her, she believed, and straightway she conceived Christ) so we must conceive Christ by faith in believing the Word of God: therefore hath God made promise to thee that he will not leave thee nor forsake thee, that he will give an issue out of temptation, that he will save thee at the day of judgement or at the day of death, that he will bless thee, in the use of good means, lay hold on these promises; and this is the way to conceive Christ. Ephe. 3. 17. it is said, that Christ dwells in our hearts by faith: let us get faith and this will make Christ to stir and move in us. Secondly, Secondly, by what power He was conceived. by what power he was conceived; by the power of the holy Ghost, for it was not any power of nature that conceived Christ; but the power of the holy Ghost: so we see Luk. 1. 35. And the Angel answered, and said unto her, The holy Ghost shall come upon thee, and the power of the most high shall overshadow thee: so Matth. 1. 20. For that which is conceived of her, is of the holy Ghost; so it was by the power of the holy Ghost that Christ was conceived, not by any power of nature. Many have a great deal of the power of nature in them, and yet Christ can never be conceived in them unless the power of the holy Ghost come upon them: therefore 1 Cor. 12. 3. it is said, That no man can say that jesus is the Lord, but by the holy Ghost, wherefore if men stand merely in the strength of nature they can never have Christ conceived in them, but it must be by the power of the holy Ghost. But how was Christ conceived by the holy Ghost? Three ways: Quest. Sol. first, the Godhead did sanctify that part of the flesh of the Virgin, that Christ was made of, 1 that is, How Christ was conceived by the holy Ghost. Simile. he did sever it and purify it, from corruption and from sin. As a cunning Artificer doth draw away all the dross from the gold, so the holy Ghost, did purify and sanctify that part of the flesh of the Virgin, that Christ was made of. Secondly, 2 he did fashion and frame that part of the flesh of the Virgin, that he had fanctified, and made it a fit house and Temple for his Godhead to dwell in. Thirdly, 3 he did unite and knit the humane nature to his Divine Person, and so made one person of both: what may this teach us? That as the holy Ghost did fanctifie that part of the Virgin which Christ was made of, and did fashion and frame it to be a fit Temple of God to dwell in, so it must be the holy Ghost, that must sanctify our flesh, and make us fit temples for God to dwell in, or else we shall be no better than sties and stables, for a habitation to the devil: therefore we must pray God that the holy Ghost may come upon us, and make us fit temples for his Spirit to dwell in: for (as I showed you in the morning) one spark of the Spirit of God, is able to destroy a whole heap and lump of corruption. Simile. Bring a man to a house full of powder, there is matter enough to do a great deal of mischief, to blow up many cities and towns, but bring but a little spark of fire and put to it, and it is all gone with a blast: so there is power enough in the devil, in our corruption, and nature, to do a great deal of mischief. ay, but bring to it a little spark of the holy Ghost, and it will bring all the power of nature to nothing: therefore let us heartily pray to God we may have a little of the power of the Spirit given which is able to bring our corrupt nature to nothing, and so much the rather let us pray for this, because the judgements of God, be heavy upon the land, and upon our neighbours; in which case if the Lord do not sanctify our flesh, it is like he will destroy us: therefore let us pray to God that we may have a little of the Spirit of God, to destroy our corruptions. But why was Christ conceived by the holy Ghost? That he might be pure and without sin; for all that are conceived by ordinary generation, are sinful; as David, Psal. 51. 5. I was conceived in sin, and borne in iniquity: so job, We are all corrupted; and who can bring a pure thing out of a corrupt fountain? why then was not Christ conceived ordinarily, as the sons of Adam are, but by the holy Ghost? It was that he might be pure and holy. Christ was the first that purified man's nature; for sin and it were so joined together, that none could take man's nature, but he must take his sin; now Christ he hath parted man's nature and sin; and all that be in Christ shall feel this parting power of Christ, to part man's nature and sin: these are so combined together, as we daily see, that reprove a man of any sin, he will presently answer, it is my nature; I pray you bear with we, I can do no otherwise; I cannot leave it. Now if we be in Christ, we shall feel this dividing power, to part man's nature and sin. So saith Paul, Roman. 7. 19 The good thing that I would do that do I not, and the evil thing that I would not do, that do I: so than it is no more I, but sin that dwelleth in me: so sin was one thing, and man's nature was another thing. Therefore we must pray to God that we may have this parting power of Christ, that howsoever we keep the nature of man, yet that sin may be parted from us: and this was the reason why Christ was conceived by the holy Ghost. Now there is one thing, that may be objected against this: How could Christ be free from sin, Object. seeing he took man's nature upon him, and was according to his humanity in the loins of Adam; for Rom. 5. it is said of Adam, In whom all have sinned: and Hebrew. 7. that Levi also who received tithes, paid tithes in Abraham: For he was yet in the loins of his father when Melchizedech met him: so that which Abraham did, that Levi did being in his loins; thus Christ being in his humane nature in the loins of Adam, how could he be free from sin? To this I answer; Sol. that if he had been conceived and made by the power of nature, he could not be without sin; but he was conceived by the power of the holy Ghost, and so made by it for the power of nature could not have brought forth Christ. As we see in nature, that the Substance of a chair of State was in the tree, Simile. and yet the Tree could not bring forth such a chair of State fit for the king to sit in, though it should grow a thousand years; but it must be made and fashioned out by the skill and cunning of the Workman, for it could never grow to be one, but is made one out of a tree, by the workman: so though Christ were in the loins of Adam, yet nature could never be able to bring forth Christ, but it must be by the power of the holy Ghost. Thirdly, what ado there was at Christ's conception; as (we know) joseph could not sleep; Marry she must be called in question, for her honesty; and the Angel must come down from heaven to quiet all: so it is still, if Christ be conceived in the heart of a man, all the country must hear, and ring of it, he must be tabletalk, and they say, he is melancholy or mad; there is such ado about it: yea, there was never more ado at the conception of Christ in the womb of the Virgin, than there is at the conception of Christ in the heart of a Christian. Examples we have Act. 2. when the Spirit of God came upon the Disciples: (who were but poor fishermen) in fiery tongues, how did the people wonder and admire at it? some said, They were drunk, some mad: so it is still, Christ cannot be conceived in the heart of a Christian, but the world runs in a rout together: and some say, the party is mad, some melancholy, and some one thing and some another. And thus much for the conception of Christ. Now we come to speak of his birth: wherein observe these five things: 1. Of whom he was borne. First, of whom Christ is borne. 2. The time when. 3. The place where. 4. The manner of his birth. 5. The manifestation of it. First, of whom he was borne: He was borne of the Virgin Mary, as it is in the profession of our Christian faith, and Matth. 1. 23. Hence two things are to be observed: 1. That Christ's was borne of a Virgin. 2. That He was borne of the Virgin Mary. First, Three reasons why Christ was borne of a Virgin. Reason 1. He was borne of a Virgin. Of which there may be given three reasons: first, that he might be freed of the guilt of sin, which comes by the course of nature: for all that are borne according to the course of nature are sinful, therefore Christ was borne of a Virgin, not by the course of nature: all that were in the loins of Adam, as he sinned, so did they; as we may see in another case, Heb. 7. Levi paid tithes to Melchisedech, when he was in the loins of Abraham, so that which Abraham did, Levi did, being in his loins: in like manner Paul (speaking of Adam) saith, In whom all have sinned, Rom. 5. 12. therefore all that were in the loins of Adam, as he sinned, so did they. But Christ, that he might take man's nature upon him, and be freed from sin, was borne of a Virgin: as Augustine saith, he took man's nature without sin, that the purity of his birth might sanctify the impurity of our birth, for we are conceived in sin, and borne in iniquity: so David saith, Psalm. 51. now we are sanctified from the impurity of our birth, by the birth of Christ. Secondly, Reason 2. to fulfil the prophecies made of him; as Esai. 7. 14. Behold, a Virgin shall conceive and bear a Son, and shall call his name Emanuel, etc. So Gen. 3. 15. God promiseth, that The seed of the Woman shall break the head of the serpent; therefore when there was such a seed of a Woman that came without the help of man, it appeared this was the party that God had assigned for the breaking of the serpent's head, and this is the note or mark that God hath given, whereby the Messias the Saviour of the world might be known. This was not only the love of God, to send Christ into the world to save us, but to set visible marks and notes upon him, that so we might know him: we read Gen. 4. 15. The Lord set a mark upon Cain: and Exod. 12. the door posts were sprinkled with the blood of the Pascall Lamb, that so the Augell of destruction might pass over them; so also in Ezekiel, those were marked, which did mourn for the sins of the people, that they might not be destroyed, but preserved: in like manner God hath set a visible mark upon Christ that he might be discerned; therefore seeing God hath set visible marks and notes upon Him, that we may know him, we must so receive, and so accept of Him. Thirdly, Reason 3. that the strangeness of his birth, might awaken and stir up the world, to look for strange things by his life; which was the reason, why some of the holy people had such strange births, as Isaac, jaakob, Moses, Samuel, Samson, and john Baptist, that the strangeness of their birth, might awake he world and stir them up to look for extraordinary matters in their lives; so Christ had a rare birth, that he might awaken and stir up the world, to look for strange things by his life: as at the Shepherd's relation (when they had published the things that they had seen by the Child,) the people wondered; so we should wonder at the rareness of his birth, for there be strange things in the birth of Christ; that he must be sent to earth, to bring us to Heaven; that He who was uncorruptible, must be made corruptible, to make us uncorruptible; that he must be made the Son of a Woman, that we might be made the sons of God. The Uses shall be two: First, Use 1. for instruction; seeing Christ, was borne of a Virgin without the help of man, therefore that which is impossible by the course of nature, is possible by the power of God: it was impossible by the power of nature, that ever Christ should be borne of the Virgin without the help of man, but it was possible to God. We see in Sarah, it was impossible in nature that she should bear a child, in her old age, when her womb was dead, and yet it was possible by the power of God: so Moses when he struck the rock with his staff, that it gushed water, one would have thought rather that it would have given out fire, but that which was impossible to be effected by nature, was possible by the power of God: so likewise we read 2 King. 7. when there was a dearth in Samaria, Elisha prophesied of a great plenty, which one Prince (who did hear it) was so far from believing that he said, it was impossible it should be, although the windows of heaven should be opened; indeed to nature it was, but not to God. Now this must be the rest and stay of a Christian in other hard cases; in nature it is a thing impossible, that ever one that is dead and rotten should rise again, but it is possible by the power of God: so art thou weak, though it be impossible for a weak and frail man to withstand the temptations of the devil; yet know the power of God is able to make thee strong to overcome the devil; remember therefore the power of God in all his promises: hast thou a promise that if thou do repent and believe, thou shalt be saved, that he will lay no more upon thee, than thou art able to bear; that he will raise up thy body at the last day? Consider that which is impossible to nature, is possible to the power of God; (as the Apostle saith) He is able to make all grace abound in us. Secondly, Use 2. seeing Christ was borne of a Virgin, so he must be spiritually borne in our hearts and consciences; for I have showed you before, as Christ must be spiritually conceived in the heart of a Christian, so also he must be borne; for it is nothing to know that Christ was conceived in the womb of the Virgin, and to be borne of her, unless thou know also Christ to be spiritually conceived, and borne in thy heart: therefore as Augustine saith, What shall it profit me to know, that Christ is come in the flesh, that he was conceived in the womb of the Virgin, and borne of her, unless I know Christ to be conceived in my flesh, and borne in my heart and soul? so that it is not enough to have Christ conceived in our hearts, unless he be borne and brought forth in us; there be a number that (as it were) conceive Christ, that have good motions and good desires, but they do not bring them forth, Christ is not borne in them: and therefore they die; But we must labour to bring him forth in our lives, and in our actions. We read of a wonder in Heaven Revel. 12. 1. the Church is described to be travelling in pain to bring forth Christ; so every Christian must travel, be in pain, and bring Him forth in his life and in his actions: we must go to Bethlem with the shepherds to find Christ, and when we have found him, we must take him and make our hearts the cradle or cratch to lay Christ in, and say as the Apostle Paul saith, The life that I now live in the flesh I live by faith of the Son of God. The next thing is, that he was borne of the Virgin Mary; wherein two things are to be considered: 1. Of what stock she came. 2. What was her estate. First, First, what stock the Virgin Mary came of. for her stock; she came of the stock and lineage of David, as Matth. 1. 20. In Luk. 2. 4. it is said, That joseph also went up from Galilee a city of Nazareth unto judea, unto the city of David which is called Bethlem, because he was of the house and Lineage of David: joseph and Mary both sprang from hence: Matthew he sets down, how joseph came of the race and line of David; Saint Luke shows how Mary came of David, and both to this end, to show that Christ, is the Son of David, according to the flesh, and therefore the true Messiah and Saviour of the world, for the true Messiah was to come of the house and line of David: this we must believe, and confess him to be the true Messias and Saviour: as the blind men in the Gospel, when he heard that Christ passed by, cried out and said, O Son of David, have mercy upon us; so we should cry out to him and say, O jesus the Son of David have mercy upon us. Secondly, Secondly, her estate▪ for her estate; She was but a poor maid matched to a Carpenter; who would have thought but that Christ would have made choice of some great Queen or noble personage, but he (we see) was borne of this poor and mean Virgin. Now if any doubt of this, whether they were a poor couple or no, let them look Luke 2. and there they shall see that they brought for their offering, a pair of Turtle doves, and two young pigeons, for Levit. 12. 8. these were the offerings of the poor. Now, Four reasons why Christ was borne of such mean Parentage. what was the reason, that Christ was so poorly borne? I answer, there be four reasons of it. First, that by the meanness of his birth, he might sanctify the meanest of our births; The first Reason of Christ's low birth. therefore no man ought to despise any Christian for the meanness of his birth, for if he do, it is like he will despise Christ: It is said, Psalm. 113. He raiseth the needy out of the dust, and lifteth up the poor out of the dunghill that he may set him with Princes: so Psalm. 78. 70. He chose David his servant, and took him from the sheepfold, even from the Ewes great with young brought he him, that he might feed jacob his people, and Israel his Inheritance. Secondly, Reason 2. to pull down the pride of this world, for a number do so swell with their greatness as if they were little gods, Christ he was borne thus meanly to pull down their pride, in that (as he was man) the Son of a poor Carpenter shall be their judge: many an one thinks that he can do any thing with his money, but money cannot redeem a soul, therefore Christ hath done more for us by his poverty than all the bags of money and riches of this world could have done. Thirdly, Reason 3. to teach us contentment in the estate that God shall assign us unto; for there is no man so poor, but Christ was as poor, therefore we should be contented with what we have. Art thou a Gentleman, and dost thou want living? a Scholar wanting employment? art thou an Artificer and a good workman, wanting work? remember that Christ by the meanness of his low estate hath sanctified this estate to thee, who being obedient here to his father and content with his estate for a little time, was after advanced to glory; so, if we be obedient to God, and contented with the estate that God doth assign us, we shall afterwards be advanced to glory with Him for ever. Fourthly, Reason 4. the more to esteem the greatness of God's love, that he did not only give Christ for us, but gave him in such a poor estate, that the Angels did wonder and admire at it, Reason 4. that Christ was laid in a cratch; therefore as the Lord saith, Esai. 5. 5. What could I have done more for my Vineyard that I have not done, & c? So what could God have done more for us? Suppose God should come down and take a man here by the hand, and should carry him into the garden, there show him Christ lying grovelling on the ground, sweeting drops of blood for him; thence carry him into the judgement hall of Pilate, there show him Christ crowned with a crown of thorns, his face buffeted, his body whipped; afterwards carry him to mount Calvary, and show him Christ hanging upon the cross in pains, and torments, with his back whipped, his face buffeted, his side pierced, his hands nailed: And there Christ should say to him, all this have I undergone for thy sake, and yet thou art but my servant, and my bad servant too; I was contented to be borne in a stable, laid in a manger, swaddled in clouts, arraigned, condemned, before Pilate, to be crucified on the cross, sweat drops of blood in the garden; consider with thyself, how I have done all this for thee and for thy sake, and yet thou art not contented to do any thing for me, O thou most ungrateful man or woman, but rather delightest to vex and grieve me with thy sins. The Papists take occasion in their fancies, exceedingly to extol the Virgin Mary, calling her the Queen of Heaven, and setting her throne, above the throne of Christ; we do not doubt but that she was a virtuous woman in her time, and is now at rest with God, and was more blessed for bearing of Christ, in her heart, than in her womb; she was not blessed because she did bear Christ only, but rather for believing in him: for so we read Luk. 11. 27. There was a certain woman in the company, lifted up her voice, and said to Christ, Blessed is the womb that bore thee, and the paps that gave thee suck: but he said, yea rather blessed are they which hear the word of God and keep it: Thus Augustine saith, that she was more blessed, for receiving the faith of Christ, than for receiving the flesh of Christ in her womb: and Epiphanius upon the second of john, where Christ said to her, Woman, what have I to do with thee? saith, lest any should think too highly of her, he saith, Woman what have I to do with thee? He set her in the common rank and order with other women; for Christ by the spirit of prophecy did foresee what would come to pass afterwards. And the Virgin Mary in her song saith, My soul doth magnify the Lord, and my spirit doth rejoice in God my Saviour: Therefore it is clear the Virgin Mary was more blessed, for believing in Christ, than for bearing of Him. SERM. X. GALATH. 4. 4, 5. But when the fullness of time was come, God sent forth His Son made of a Woman, made under the Law, To Redeem them that were under the Law, that we might receive the Adoption of Sons. IF it were possible for a man to have a glass, SERM. X. wherein he might see the face of his absent friend, though he did delight to look therein, yet when his friend should come, would he not fling away the glass to look on his friend? such a glass is the Gospel, which by my poor means is held out to you this day. Therefore in the absence of our friend Christ set yourselves I pray you, to behold Him in this glass, until his coming. The second thing we are to handle in the birth of Christ, is the time; two ways set forth in the Scripture: 1. Generally. 2. Particularly. Generally, in this place; When the fullness of time was come, that is, the set time that God had appointed, than Christ was borne; Now three things are employed touching this Time: 1. That there is a fullness of time, for the accomplishment of God's promises. 2. That this fullness of time is still a coming. 3. When the fullness of time is come, than God will perform his promises. First, First, there is a fullness of time to fulfil God's promises. there is a fullness of time, for the accomplishment of God's promises; so it is said of Christ, that he died in due time, Rom. 5. 6. so the Angel says to Zachary, Luk. 1. 20. Behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. So that there is a time for the fulfilling of every promise of God. Of which observe two Uses: First, Use 1. for comfort, that seeing there is a fullness of time for the accomplishment of all God's promises; though we have it not to day, or to morrow, this year, or the next, yet there is a fullness of time; so David shows, Psal. 102. 13. Thou shalt arise and have mercy upon Zion, for the time to favour her, yea the set time is come: this is a stay and a comfort to a Christian, that there is a fullness of time for the accomplishment of God's promises. Secondly, Use 2. that seeing there is a fullness of time for the accomplishment of God's promises, we should be contented to tarry that time, be it sooner or later: so Habak. 2. 3. The vision is yet for an appointed time, but at the end it shall speak and not lie; though it tarry, wait for it, because it shall surely come, it will not tarry: therefore seeing there is a fullness of time to come we must with patience be contented to wait that time. It is the madness of the world, not to tarry the time that God hath set them, but they must have it strait; yea many a time God's people be overtaken with it, as good Moses, Exod. 5. 23. For since I came to Pharaoh to speak in thy Name, he hath vexed this people more, and yet thou hast not delivered thy people at all; he thought much to tarry a little time. But seeing there is a fullness of time, every one should be contented to tarry till it come: joh. 2. 4. saith Christ to Mary, Woman, my time is not yet come, she had an hour, and Christ had an hour, her hour was as soon as there was want; but Christ's was, when there was sensible feeling of the want. Secondly, Secondly, the fullness of time is coming. this fullness of time is still coming; so Paul saith here, when the fullness of time was come, it draws nearer: and nearer as a man that is a far off, Simile. every step he takes he draws nearer and nearer home; so the●fulnesse of time is coming; it stays not in the day, nor in the night, but approacheth nearer and nearer; as it is Dan. 7. 22. so Paul saith, Heb. 10. 25. But let us exhort one another so much the more, because ye see the day draweth near. This is a great comfort, that the longer we live here in this world, the nearer we are to the accomplishment of God's promises, and as every day doth wind up the thread of this life, so we come so much nearer to our salvation, and the comforts and blessings which he hath prepared for us; as Rom. 13. 11. the Apostle saith, For now is our salvation nearer than when we believed: so in the Gospel it is said by our Saviour, When you see these things, lift up your heads for your redemption draweth near: and Psalm. 37. 13. it is said, the wicked man seeth his day coming towards him; that is, the day of judgement, when he shall be called to an account for all his sins, and be punished for them: as this must needs be a terror to a wicked man, to consider every day, this day is coming towards him; so also it cannot choose but be a great contentation and comfort to the godly to consider that the day of salvation is drawing near to them, the time when they shall be put in possession of heaven and happiness. Thirdly, Thirdly, God sent his Son in the fullness of time. When the fullness of time was come, than God sent his Son made of a woman: this must teach us that we should never look for the accomplishment of God's promises till the fullness of time. There was great expectation and looking for Christ, but he came not till the fullness of time▪ so we may expect and look for comfort, ease, and for health, but we cannot have it till the fullness of time: we see Revel. 6. 10, 11. The souls of those that lie under the Altar, crying, Lord how long, thou that art holy, and just, and true; dost thou not judge and avenge our blood on them that dwell on the earth? And there was answer made them; They must rest for a season, till the fullness of time: Exod. 12. 41. the people groaned a long time under their burden and could not be delivered; but when the fullness of time came, than the very same day, they were delivered; in the four hundred and thirty year the self same day: so likewise Psal. 105. 19 many means, it may be, was made for Joseph's deliverance, yet it could not be until the time that his word came, and then it is said, the king sent and loosed him; so howsoever we may seek for comfort and ease, desire health, yet we shall not have it, till the fullness of time come; therefore as jaakob said to Laban when his time was expired, Give me my wife, for I have served my time; so a Christian may say unto God, Give me that which thou hast promised me, for the time is come. Particularly the time is described two ways: 1. In the days of Herod the king; Matth. 2. 2. When Augustus caused all the world to be taxed, Luk. 2. First, The first particular time when Herod was king. Christ was borne when Herod was king: why doth the Evangelist note this unto us? first, to show that Christ's kingdom is not of this world, for Christ was borne when there was another king; he was borne a King, for the Wisemen made inquiry, Where He is that is borne King of the jews. And in another place when he was before Pilate, he asked him, Whether he were a king; and he said, for this cause was I borne, and for this cause came I into the world, etc. But it was of another kingdom, a spiritual kingdom, not of a temporary. And what may this teach us? that we are not to look for a worldly and a temporal kingdom, but for a spiritual; therefore when a Christian is under the cross, he may say, My kingdom is not of this world; I look not for a temporary kingdom, but for a kingdom above the clouds, a kingdom of glory and happiness. Secondly, Christ was borne at the lowest ebb of the Jewish estate. Christ was borne when the estate of the jews kingdom was at the lowest ebb; for jaakob prophesied Gen. 49. 10. That the Sceptre should not depart from juda, nor a Lawgiver from between his feet, till Shil● came; that is, when a stranger was king, when as the estate of the jews was at the worst. This may teach us, that the time, when Christ comes in the presence of his power and goodness, is when things be at the worst: so joh. 11. when did Christ come? when Lazarus was dead four days and did stink, than He came: so likewise when the Disciples were at sea, in danger of drowning, and had laboured all night, then did Christ come to them, in the fourth watch towards morning: so still Christ comes when things be at the worst with us. It is not a time for Christ to come till Herod be king, till things be at the worst, and when we have little hope; as soon as we are touched with God's hand we would have ease and help, but Christ's time is not till we be passed help, when things be at the worst; as john. 2. Christ's time was not till all the wine was spent, than it was a time for him to show his power. The second particular time set down, The second particular time. Luke 2. was, when Augustus Caesar caused the whole world to be taxed: which was first to fulfil a prophecy, The first cause. Dan. 2. 44. it was foretell, that God would set up another kingdom in the days of the Roman kings, that should batter, break and destroy all those kings, which kingdom should stand for ever: therefore howsoever we be subjects of another kingdom, and citizens of other cities, yet let us labour to be citizens of this city, and subjects of this kingdom, because this shall batter down all other kingdoms, and shall stand for ever. The Thief on the cross he desired to be a subject of this kingdom, saying, Lord remember me when thou comest into thy kingdom; so let us pray to God, to make us subjects of this kingdom, since this shall stand when all other kingdoms shall fall. Secondly, The second cause. it was to show that Christ for our sakes, came under the tax, and not only the money tax, but to be taxed in his soul, to have the fear full wrath and displeasure of God poured upon him, and to die for our sins; as Esai. 53. The chastisements of our peace were upon him. Simile. As Gen. 22. 6. Abraham took the wood of the Ass, and laid it on the shoulders of his son: so we were the Asses that were burdened; God was he, that took it off of us, and laid it on the shoulders of his Son not only the money tax, but the tax of God's wrath and displeasure. And therefore if Christ were taxed for us, let us be contented to be taxed for him; we think it a great matter to be taxed in our names, or goods, yet this is not that by a thousand parts which Christ suffered for us. The third thing is, Thirdly, the place of Christ's birth. the place where Christ was borne; in Bethlem, so saith the Evangelist. It was not in the Royal city of the kingdom, jerusalem, but in a poor town, a place of no great respect; neither was he borne in the bravest house, but in an Inn; and not in the best room thereof, but in a stable. But why was Christ thus basely borne, Quest. seeing the best place had been too base for him to be borne in, if we consider the dignity of his person? I answer; Sol. first, to show the guilt of our sins which was upon him; Reason 1. for he was no sooner come into the world, but our sins caught hold on him, and stopped him of his glory, and turned him into a stable: Genesis, Simile. 4. sin is compared unto a cursed Dog, that lieth at the door, that a man goes no sooner out, but he is ready to fly upon him and rend out his throat; so we see, that Christ was no sooner come into the world, but our sins caught hold on him, and turned him into a stable: therefore hence we may see our guiltiness to be such, that we are not worthy of the meanest place we live in. Secondly, Reason 2. to procure a better place for us to be borne in; he was laid in a manger, that we might be laid in our soft beds. It is the wantonness of the world, to despise him, because he was poor: but Christ came poor into the world, to make us rich: to which purpose Saint Bernard saith well, Lord, (saith he) I am more beholding to thee, for thy poverty in redeeming me, than for all the riches of thy power in creating me. Thirdly, that we should be contented with any estate, that God should assign unto us; Reason 3. let us look on the estate of Christ, he was contented to be borne in a stable; laid in a cratch: O that the world would think of their sins, how that by reason of them they are not worthy of the meanest place they live in! and yet we murmur and grudge against it, though our estates be better than his was; He was contented with his estate, but we are not with our estates: it is our sin, repent we for it. Fourthly, Fourthly, the manner of Christ's birth. the manner of Christ's birth: and that is to be considered three ways: first, after the common manner we be borne; for when things be extraordinary, than the holy Ghost doth set them down in extraordinary terms, and when they be common and ordinary, than he doth use ordinary terms to express himself by. Now in this place where the holy Ghost speaks of the birth of Christ, he doth use no extraordinary but the same terms, that is used in the birth of other of the holy men of God; as of john Baptist, and the rest: therefore Christ was borne, after the common and ordinary manner as we be borne. Indeed the conception of Christ was miraculous and extraordinary; therefore they say, that Christ did pass from his Mother and came through her, without opening her womb; but this is a mere fancy of theirs, the Scripture is against it; for Luk. 2. 23. Every manchild that first openeth the womb, shall beholy unto the Lord; therefore we see the birth of Christ was ordinary; and as other children pass away from their mothers, so did he: the Fathers are plain for this, as Tertullian saith, this is the womb, for whose sake it is said, that every one that openeth the womb shall be holy to the Lord: and Saint Jerome, the law of first opening the womb shall be holy to the Lord, doth most especially belong to Christ, yet ordinarily to others. The Papists object against this, Object. Ans. and say, How could His mother be a virgin, if Christ were borne after the same manner as others are? I answer, that the Scripture is plain, that she was not only a Virgin when Christ was conceived, but so when Christ was borne; as Esai. 7. A Virgin shall conceive, and bear a Son; so she was a Virgin at his birth; yea the Schoolmen say, that the breaking and opening of her womb did not take away her virginity: Hence we conclude that Christ was borne after the ordinary manner we be. The Use is: Use 1. first, to see the strange humility of Christ, that he would be borne as we are, and come into the world as we come, which this place is not fit to describe: but the next child that comes into the world, and that you are at the birth of, you may consider it, with this short meditation; Thus was Christ borne in this weak manner, and stepped thus low for my salvation, and therefore how justly shall I perish, if I despise this great mercy. Peter he did wonder at the humility of Christ, joh. 13. that he would stoop so low, as to wash his Disciples feet but how may we wonder at his strange humility that he would be borne, as we are? therefore we may upon this consideration break forth, and say; O blessed Lord, what am I that thou wouldst be borne thus for my sake, that thou wouldst stoop so low for me! How should I respect and regard thee? The second use is, Use 2. seeing Christ was contented to stoop to the infirmities of thy birth, thou shouldest be content to be borne spiritually: I, but to be borne of the Spirit is tedious: why consider with thyself, was Christ contented to be borne of a Virgin, thou mayest be contented to be borne of the Spirit: He suffered; prayed in the garden, died on the cross for thee, was contented to be borne of the Virgin, thou may'st well be contented then to be borne of the Spirit. Secondly, Secondly, he was borne meanly. he was borne meanly, in the poorest manner that might be; and as we may see in this place, there was no body to give him help, no light shining, nor Angel appearing, no fine things to put him in; but he was swaddled in clouts & rags. This was a strange humiliation of Christ; to be borne so basely, that all the Angels might admire and wonder at it, and be confounded to think of the baseness of Christ's birth; which hath made our adversaries devise strange stories to grace the birth of Christ with, they say in the Gospel of Saint james, (which is a false Gospel) that when Christ was borne, the whole course of nature was stayed, that the birds that were flying in the air, could not stir but hung there; the goats that went to drink, could not move their lips; a shepherd putting forth his hook to catch his sheep it hung in the air, and the like fopperies; for the world was not then able to consider, why Christ was so poorly borne. Another tale they devised, to grace the birth of Christ, was this: that when joseph went for the midwife, Christ was borne in the mean time, at which time there was such a light, as they might see aswell at midnight, as at noon day: but this could not be, for there was no light shining in the room, no Angel, none to give him help. The world cannot conceive it, but there be diverse reasons of it. First, Four Reasons of Christ's mean Birth. to show the infinite goodness and love of Christ thus to stoop so low, to be so basely borne, to save me and thee: it was a strange love that he would be borne, as we are, and so creep along with us, to grow as we grow, live as we live, 1 and stoop to all the infirmities of our nature; yea even to dye and to lie in the grave with us, that so we might apply our sinful bodies to his holy body, our impure flesh to his pure flesh, that so he might quicken and give us life. David, when he considered the work of creation, Psal. 8. 4. burst out into this speech, Lord what is man that thou art so mindful of him, etc. much more may we say, (admiring the work of our Redemption) not only what is man? But what a good Lord is this that he would be contented to stoop so low, to be so basely borne for my salvation: which made holy Bernard say, so much the more base thou art borne, the more dear thou art to my soul, and to my heart in this regard. Secondly, 2 to show what a great matter it is to redeem us, and how we are to make much of that Salvation, that Christ would be so basely borne to purchase for us. Therefore seeing Christ was pleased to come thus into the world, to save us, how should we be contented to be abased now, to stand before God with comfort at the day of judgement? as Paul, Phil. 3. 8. Yea doubtless I count all things but lost for the excellent knowledge of Christ jesus my Lord: for whom I suffered the loss of all things; and judge them to be but dung and dr●sse, that I might win Christ, and might be found in him: so Ignatius when he should suffer, Lord, saith he, I care for nothing, whether for things visible, or invisible, for the tearing my flesh, or the losing of my members, or for all the devils can devise against me, so that I may be made any thing to be saved. As a cunning workman takes a piece of clay to make a goodly image; Simile. he tempers the clay, changeth it into twenty shapes and fashions before he makes the image: so the Lord (this cunning workman) doth when he would make the picture of Christ in us; he doth as it were temper and change us into twenty shapes, before he makes his beautiful Image in us: therefore we should be contented to be disposed at the good will of God, to change us into any shape, sickness, poverty, want, or disgrace, and be made any thing to be saved. Thirdly, 3 to show that the greatness of our sins took hold on him; for he was no sooner come into the world, but our sins were upon him and put all this baseness and meanness upon him. Therefore dost thou wonder thou art a profane man or an Adulterer, or a drunkard, or a Swearer, that God brings poverty upon thee, blindness, lameness, or an evil name; why look upon Christ, and we shall see that the guilt of our sins, being upon him, brought all this baseness and meanness upon him. Fourthly, 4 that the meanness and hardness of Christ's estate, might sanctify the poverty and hardness of our estates: for he was dear and precious in the sight of God, notwithstanding this abasement, therefore do thou labour to be a child of God, and then thou shalt be dear and precious in the sight of God: now though this cannot be by nature, yet labour to be one by Adoption, and grace, and then God will accept thee, though thou be never so mean, and basely accounted of here. Chrysostome compares a good man, Simile. to a piece of gold, that if we take it, trample it, and tread it in the dirt, yet the gold is never the worse; so (saith he) let the world trample and tread upon a good man, he is not the worse; he loseth none of his goodness: and these be the reasons in regard of God, why Christ was thus basely borne. Now the reason in regard of the world (the Evangelists do show) was, because there was no room in the Inn: this was strange, was there no room for Christ in the Inn? was there never a chamber, nor a corner of a room for him to be borne in? There was room I warrant you for swaggerers and drunkards, for dicers and carders, for profane persons, but there was no room for Christ to be borne in, these had taken up all the rooms, so as Christ must be turned to be borne in a stable. And I would to God it were not the sin of the world still, that they have room in their houses for others, but no room for Christ: at this time, let us look into the houses of Gentlemen, and great men, they have room enough for swaggerers and swearers, dicers and carders, and mummers, but no room for Christ, Religion, prayer, or for the Bible; but Christ thy redeemer is as it were turned into the stable: I beseech God, that no such accusation may be laid to us; at the day of judgement: therefore whosoever thou be, that keepest a room to entertain thy friend, be sure thou keep a room in thy house to entertain Christ, even his poor members to entertain Religion, prayer and all other Christian duties; The Shunamite is commended in the 2 King. 4. 10. for keeping a chamber for the man of God, even this shall be thy commendations, that thou keepest a room in thy house to entertain Christ's members, but if thou canst not keep thus a chamber in thy house, yet keep a little room or corner in thy heart for Christ: we see a number of men, have room in their hearts, for every vile sin, and lust, but no room for Christ; whatsoever we do let us not turn out Christ, and let him have a room to seek; but rather let us turn out our sins, that so Christ may dwell with us; and that we may dwell with him eternally. The last thing observed in the birth of Christ was, the manifestation thereof: for seeing Christ was so obscurely borne, in a stable, laid in a cratch, we may wonder how the world came to know it: it was manifested three ways: 1. By the Angels to the shepherds. 2. By a Star to the Wisemen. 3. By a secret motion of the Spirit to Simeon and Anna in the Temple. In the first manifestation of Christ to the shepherds we observe two things: 1. The manifestation itself. 2. The effects of it. In the manifestation we may observe six things: 1. To whom Christ was made manifest: To the shepherds. 2. What disposition they were in upon their calling: watching their flocks. 3. By whom; by an Angel, when the Priests were silent in the Temple. 4. The time when; The very same night. 5. The manner of it: By bringing a special message. 6. The speech of the Angel. First, First, unto whom Christ was manifested. to whom Christ was made manifest, not to the great men of the world, nor to the priests contemners of grace, but unto poor Shepherds: one would have thought he would first have manifested himself to kings and Queens, and to the great men of the land, and not unto poor shepherds. Of which there be three Reasons: First, Three Reasons why Christ was first known to the meaner sort. because it was one of the parts of the degrees of Christ's Humiliation, that he had not the great men of the world to grace him at his birth, but only poor shepherds; yea, this is a great stumbling block still, because poor men receive the Gospel, it hinders many a man from receiving the truth or embracing Religion: but let no man be offended at it, it was so when Christ came into the world. The pharisees ask the question, Have any of the Rulers, or of the Pharisees beeleved on him? those that be learned? it is but a company of poor men: and 1 Cor. 1. 26. saith the Apostle, For ye see your calling brethren how that not many wise men after the flesh, not many mighty, not many noble are called: But God hath chosen the foolish things of the world to confound the wise, etc. therefroe labour to be one of Christ's Disciples, and he will not despise thee, although thou be poor and mean. Secondly, 2 to show that there is no condition, or estate so bad that can hinder a man from Christ, whatsoever it be tradseman, shepherd, or how mean soever, he will not despise thee for thy meanness: some would think, that such great things should be engrossed, for the great men of this world; as we see that the best things be gathered up all the country over, Simile. and engrossed for kings, and Queens: and because the best thing of all is Christ, therefore, that kings and Queens should have had the chief ineterst in him, and the poor have gone without, but we may see that no mean condition can hinder a man from Christ; but the poor man hath as great a part in him, as the rich. We read Gen. 2. 9 The tree of life stood in the midst of the garden of Paradise, that it might equally impart itself to all sorts and conditions of men; and so Revel. 22. 2. In the Heavenly jerusalem, there is a tree of life said to be in the midst of the street, equally to impart itself to all sorts poor and rich: therefore this may be a comfort, that no mean condition, or estate, doth hinder a man from Christ. There be many poor people will not come at Church because they have not good apparel; it is good indeed that there be, as much decency in this as may be, that men and women, when they come to the house of God, should come as comely and handsomely as they can; but if men have not decent and comely apparel to come in, let them not refrain from coming to the Church, because they want apparel to come: but let them look to the heart and conscience, and then jesus will be a jesus to them. Thirdly, 3 to show that he must be the poor man's portion; the rich man hath his portion in goods and in lands, but the poor man's portion is in Christ: so jam. 2. 5. Hath not God chosen the poor of the world, that they should be rich in faith, and heirs of the kingdom which he promised to them that love him? and therefore this may be a great comfort to a poor man although he hath not a great deal of goods and lands for his portion, yet he may say, I thank God, that Christ is my portion, his birth, cradle, cratch, life, death, passion, and his merits are mine, this it was that made jeremy to rejoice in his trouble, Lamen. 3. 24. The Lord is my portion, saith my soul, therefore will I hope in him; and so Psalm. 16. 5. saith David, The Lord is the portion of mine Inheritance: therefore thou that art a poor man, and hast but a little goods or lands, labour to make Christ thy portion, take him home into thy heart, apply him by faith, and then thou hast an excellent portion: if a man fall into the hands of his enemies, or of thiefs, who rob him and take away his goods, yet if he have a jewel of great price lest about him, he may say, Lord, I thank thee, though they have taken away my money and goods, Simile. yet they have left me may jewel: so, howsoever the world may take away from a man his goods, peace, or his good name; yet a Christian may have comfort and say, Lord, I thank thee, that I have still my jewel, they have not taken away Christ from me. If any object and say, Object. Sol. Simile. is Christ the poor man's portion only, doth not he belong to the rich also? To this I answer, that the grace of the Gospel is like to a Vine, that runs low first, at the bottom of the tree, and by little and little winds and twists itself up, till it gets to the top: so at first, the grace of the Gospel, began low, it did as it were creep along on the ground, with poor men, and after it did wind and twist up, till it came at the top, and so did wind within Sceptres and crowns of kings, which is the highest step, that it can come to in this world. Secondly, Secondly, in what disposition the shepherds were found. in what disposition they were found, the text saith, they were keeping their flocks; not Idle in their houses, nor asleep in their beds, but attending their flocks, in their callings. Here we may see what a good thing it is for a man to be upon his calling: If we look into the Bible we shall see all the goodly apparitions that appeared, were when they were upon their callings; when was it, that jaakob saw in a vision Angels ascending and descending, when he was in his journey upon his calling? so Moses Exod. 2. when did the Lord appear unto him; as he was keeping his flock? judg. 6. 11. and so the Angel did appear to Gedeon when he was a threshing wheat in his calling: so the Lord took David, from following the sheep great with young: And when were the Disciples called? was it not when they were a fishing in their calling, not when they were idle? which may show us, what an excellent thing it is for a man to be upon his calling, to perform the duties of it: if there be any blessing stirring, or any good thing, for the Angel of God to impart, he shall be sure to have his part in it at that time: so saith our Saviour, Blessed is that servant, who when his Master shall come, Calvin. Dominus cum venit, inveniet melbar antem. shall be found well doing; and it was a good saying that a learned man had, when his friends told him, he studied too much, saith he; What would ye have the Lord come and find me Idle? Thirdly, Thirdly, by whom Christ's Birth was manifested. by whom the birth of Christ, was made manifest: by the Angels; when the Priests were silent in the Temple, the Angels were not, they could not keep it: here we may see, how ready the Angels are, to do any service to Christ, there is not an Angel nor an Archangel, but is ready to do service to him; therefore much more should men be ready to serve and obey Him. But it is otherwise with us; for we be ready to do service to sin, and to our lusts, rather than unto Christ. Matth. 21. when jesus road to jerusalem upon an Ass; some strewed garments in the way, some did cut down boughs, and branches, crying Hosanna; there was not a child, playing in the streets, but was ready to do service unto Christ: in like manner let us stir up and quicken ourselves to do in the service of Christ, and not, as we were wont, give ourselves wholly to sin, to the deceitful lusts and vain pleasures of this world. Fourthly, Fourthly, the time of the manifestation. the time when Christ's birth was made manifest: the same night; an Angel came post from heaven, to make it known: it was the love of God, that he would not hold it till day, any long time, but presently he makes it known. We read Gen. 18. of God's love to his servants, saith the Lord, Shall I hide from Abraham that thing which I do, & c? For I know him that he will command his children and his household after Him, and they shall keep the way of the Lord, etc. God would not conceal any thing from his servant Abraham; so it was his love, that he would not conceal the birth of Christ, but make it known, the same night. Therefore seeing God made haste to send this message, we should make haste to receive it, as soon as may be: seek him, and not rest, till we have found him; and as the Shepherds went out to Bethlem, to see Christ; so let us go forth to see him, although he be not at Bethlem, yet in his word, there we may see Christ, borne in a stable, laid in a cratch, praying in the mount, sweeting in the garden, crowned with a crown of thorns, bleeding on the cross, hanging in pains and torments, and gloriously sitting on his throne, and as old Simeon took Christ in his arms and embraced him, so let us take him, and lay hold on him, by the hand of Faith; and bring him into our hearts, so as we may say with Paul, Gal. 20. 2. The life which I now live in the flesh I live by the faith of the Son of God, etc. so never part with Christ, till the day of death; for no man can have comfort although he should see Christ borne in the stable, laid in the cratch, sitting in the lap of his mother, praying in the mount, bleeding on the cross, sitting gloriously on his throne, unless he can apply Christ, and make him his own by faith. Fifthly, the manner of the manifestation of his birth, by a special message; where two things are to be considered: 1. That the Angel moveth attention. 2. The message itself. Now the Angel moveth attention two ways: 1. By removing that which should hinder attention. 2. By quickening up the affections, in this word; Behold. First, of the message itself; which was, that the Angels did bring them tidings of great joy.. 1. It was tidings of joy. 2. Of great joy. 3. Not to one people, nor to one nation, but to all people. And therefore seeing there is such an excellent message come, we should attend it. here we may observe, what is the greatest joy that is, that Christ is borne into the world; this is the joy of us Christians, to know that Christ is come into the world to save penitent and poor sinners, he will hear us in our troubles, relieve us when we be poor, give us health when we be sick; will be all in all unto us: O let us then labour to joy in Christ, for there is no true joy but in him; therefore howsoever the covetous man's joy is in his goods, the fleshly man's in his pleasures, the usurers in his money; yet let the Christian more joy in Christ, than in any thing: and let every man labour to get him, make him sure, and then he shall joy in life, in death, in sickness, health, plenty and adversity. SERMON XI. LUKE 2. 15. And it came to pass, as the Angels were gone away from them into Heaven, the shepherds said one to another, Let us go now, even unto Bethlem, and see this thing which is come to pass, which the Lord hath made known unto us. OF the manifestation of Christ's birth, we spoke the last day, only one thing more there is to be added, which is the Specification of the Angel's speech: they do not only say, that Christ is borne, but by way of appropriation, that Christ is borne to you; you be the men, the parties that Christ was borne for. A man shall never have any true comfort, to know that Christ is borne, unless he can apply, and appropriate Him to himself, bring himself within this compass, that Christ was borne for him; to say, that Christ's birth is his, His passion, His pains, His life, His death is his; then he may have comfort: for all our joy is by applying and making Christ our own, to appropriate His death, life, pains and passions to us; then we may have comfort, than we may rejoice: therefore every one must labour to apply Christ unto himself, and to know that he is one of them, for whom Christ was borne. Esai. 9 6. it is said, To us a Child is borne, to us a Son is given, etc. for though Christ be borne to others, we 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 cometh to thee: so till we say, my king cometh to me, we can have no joy of him; so john 20. Thomas had been a long time a Disciple of Christ, and yet had but little comfort by it, till he came to say, My Lord, and my God: In like manner one may hear a long time, and yet have no joy in Christ, feel little comfort, till he can make particular application of Him. Therefore every one should labour to apply Christ unto himself that he may have joy and comfort, when he can bring his heart within compass of those the Angels speak of, SER. XI. 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 four in number. The first is, The first effect. that they said one to another; let us go then unto Bethlem, and see this thing that is come to pass, which the Lord hath showed unto us. Here we see the shepherds do exhort and stir up one another, to go and see this thing which was come to pass; and it must teach us to exhort and stir 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 go to the preaching of the Word where we shall have Christ to our comfort. Simile. It is the manner of the stream, to carry away all movealbe things, but if they be rooted, than it doth not stir them, Mich. 4. 1. the people of God are said to flow, because they carry men to Christ; when men be settled and rooted in their sins then they stand still, but if they be capable of good things than 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 near: so likewise in Esay it is said, And many people shall go and say, Come, let us go up to the mountain of the Lord, to the house of the God of jacob. It is one of the graces of God that he will bestow on his people, that they shall be helpers to stir up one another to good duties, to faith, repentance, patience and the like: we see how ready the men of this world be, to incite up one another to sin, as Gen. 11. 4. say the wicked builders, Go to, let us build a tower, whose top shall reach to heaven; in Esay the drunkards stir up one another; and jerem. 18. 18. Then said they, Come, let us devise devises against jeremiah; for the law shall not perish from the priests, nor counsel from the wise, nor the Word from the Prophet: Come and let us smite him with the tongue, and let us not give heed to any of his words: so also Proverb. 1. 11. the thiefs say, Come, let us lay wait for blood; cast in thy lot amongst us, and we will all have one purse. O how this may shame us, that they be more ready to carry one another to hell and damnation, than we to draw one another to life and salvation? Simile. we see if one wheel of a clock be stirred it will stir all the rest; so it should be with us, if one be stirred to goodness, he should stir others to it, as these shepherds did as soon as the Angels were departed from them: this must teach us not to let good motions die, but as soon as we understand them, we must be ready to set them a-work. Of which there be two reasons: First, Reason 1. because in time the devil will be very laborious to quench them; as Matth. 13. when the good man had sown good seed in his field, the envious man did sow tares; so when there is any good motions in us, the devil will labour to hinder them: therefore as soon as may be we should labour to set them a-work. Secondly, Reason 2. because the first motions are the swiftest and the strongest; as the Apostle saith to the Galatians, ye did run well, what did let you, at the first? so thou didst run 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 work. But what did they exhort one another unto? to go to Bethlem: and why to Bethlem? because Christ was borne there. Bethlem was one of the smallest towns, 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 administered, this is Bethlem, this is the place where Christ was borne: therefore howsoever the place is mean, whither we may go, yet thither must we go, howsoever others go to other cities and great places yet we must go to Bethlem. Mark. 1. 33. All the city was gathered together at the door of Peter's mother's house, and yet it was but a mean place, only a fisherman's cottage; nevertheless because there was a healing power of Christ, thither they went and resorted: therefore howsoever the place be mean, if Christ may be found there, thither let us go; when others go to places of disorder, of pleasure, of gaming, to places of drinking and swilling, let us go to Bethlem, to places of preaching, prayer, where we shall not only see Christ, lying in the cratch, as the shepherds did, but even in heaven gloriously sitting on his throne as blessed Stephen saw him. But why did they go to Bethlem? the text saith, to see the things that the Lord would show 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 made more careful to please God, how justly may this lie upon a man's conscience at the day of death? The second effect was, The second effect made haste. They come in haste. for all this do you consider how many lets they had to hinder them: first, the dark night might have hindered them: secondly, their flocks were in danger, subject to be devoured of wild beasts, there being no body to look to them: thirdly, there was no body that knew of it but they: fourthly, when they were entered into the city there was no body could tell them of Christ; and yet their faith made them break through all these lets. Which may teach us, that true faith will break through all lets; there is never a man that hears me this day, but he shall meet with lets, yet we must not be disheartened but strive to break through all; as Mark. 2. 4. when they brought the man that was sick of the palsy, they broke through the roof, and let him down to Christ; so true faith will break through a thousand lets: we see in nature, Simile. that a spring will break through an heap of stones, or a rock; so if there be a spring of grace in us, we shall break through all lets unto Christ: therefore it must be our wisdom to break through profits and pleasures, and whatsoever is dear unto us, to come to Christ. But why did they come in haste? to teach us that men can never make too much hast to come to Christ. It is a great error in the world, that men may make too much hast to repent, to believe, &c, joh. 11. 29. when Lazarus was dead and Christ was come to the grave, as soon as Mary heard that, she arose in haste, and came unto Him: so joh. 21. the Disciples being a fishing, when Peter heard it was the Lord, he leapt over the Boat to come to Christ. The third effect was, The third effect, they published all. that, They published all things abroad that they had seen and heard of Christ; they did not keep it, but they did make Christ known to the world. Which may teach us when we know any good thing, that we should labour to make it known to others that they might see jesus, and he blessed by him: as joh. 1. 41. saith Andrew, we have found the Messiah, which is by Interpretation, the Christ; so john 4. when the woman of Samaria had talked with Christ, she went into the city and told all those things she had heard and seen; so Matth. 28. when the Angels had showed Mary that Christ was risen, she told the Disciples: in like manner when we know any thing, we should tell it to others to draw them to Christ. Simile. As in a shipwreck when some be got to the shore, or to the haven, they get into the tops of trees, to hang out lights, that so others might be directed into the haven or harbour; so we should do, when it pleaseth God to draw any of us home to Christ, we should by all means labour to draw others, and to bring them home to the haven or harbour, to bring them home to Christ. And what did this work? why did the common sort wonder and marvel at it, yet let all go? because they were not enlightened; but of good Mary it is said, she did ponder all those things in her heart: when men hear of the great and glorious things in the Gospel they wonder and marvel at them, as the people did Act. 2. 6. Now when this was noised abroad the multitude came together, and were astonished, because every man did hear them speak in his own language: and they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak Galileans? and so let the matter dye. But good Mary, with the people of God, ponder these things in their hearts: therefore howsoever others do wonder and are moved for a time only, yet we should gather them home to our hearts, and ponder them in our souls, that so we may have comfort by them in life and death. The fourth effect was, The fourth effect, they returned to their callings. that they did return again to their callings, and to their flocks: they did not give over their callings when they had seen Christ, but they did return again. But with what caution did they return again? the text saith, praising and lauding God, for all that they had seen and heard. This must teach us, that when we go to the place of God's worship and see jesus, we must return again to our callings, but with this caution, praising & lauding God, that he hath made his birth known unto us, his life, his death, his pains and his passions; and we have our parts in them, when yet he hath passed by many kings and queens, and great gentlemen of this world; and hath looked upon us, that be but poor husbandmen, and tradesmen, therefore let us praise God for it: and although we go again to our labours, yet let us never forget this little jesus; the light that shone about them did vanish and they saw it no more, but the inward joy, that tarried within in their inner houses, their hearts, and was a comfort to them in sickness, and troubles, and at their deaths: so we cannot hear these glorious things: nor have Sermons every day, yet let us get Christ home to our houses, and into our hearts, than we shall have comfort in all our troubles, and at the time of death: then whensoever thou shalt shut up thine eyes in this world, thou shalt open them in God's kingdom. And therefore I pray God we may so shut our eyes up in this world, that so we may open them in the light of his blessed kingdom. One would wonder seeing Christ was so obscurely borne, how his Birth should break out into the world, and be known? There were three ways of it: 1. By the Angels to the Shepherds; of this spoken already. 2. By a star to the Wisemen. 3. By a secret motion of the Spirit to Simeon and Anna. In the manifestation of Christ to the Wisemen, we observe two things: 1. The inquiry they made for Christ. 2. The effects of their inquiry. In the inquiry for Christ observe: 1. The persons that made inquiry: The Wisemen. 2. The place from whence they came: Out of the East. 3. The place whither they went: To jerusalem. 4. The end: To seek Christ. 5. The cause that moved them: It was a Star. First, the persons that made inquiry; the Wisemen, or (as the Original hath it) the Magis, that is, learned wisemen, men of great learning and knowledge, the shepherds were poor and simple men, and the Magis great learned rich men, as it may appear by their gifts they offered to Christ. Of which there are two reasons why Christ appeared to the Shepherds, Two Reasons of Christ's manifestation. and the to Wisemen; first, to show that the grace of the Gospel appertaineth equally to poor men, as well as rich, it draweth all sorts of men to it: Reason 1. even as the Vine that beginneth low at the bottom of the tree, Simile. but at last doth creep up upon the tree, till it doth wind and twist itself up to the top of it; so the Gospel began at poor fishermen, below, but it did creep up by little and little till it did wind itself within the Sceptres and crowns of Kings, which is the highest step it can come unto in this world; it did draw the poor shepherds out of the field, and the Wisemen out of the East. Secondly, Reason 2. to show that the great learned, and rich men of the world have as much need of Christ, as the poor; for there is not one way for the saving of the poor, and another for the rich, one of saving the high, and another the low, one way to save Princes and another subjects; but they be all saved one way, by Christ; and therefore as well the poor Shepherds came out of the fields to seek Christ; as the Wisemen out of the East: and for that end to such David addresseth his speech, Psal. 2. Be wise now, O ye kings, and be learned, ye judges of the Earth; labour to lay hold on Christ, and to embrace him in the arms of faith: therefore whatsoever thy estate be, poor or rich, seek after Christ; labour to lay hold on him, or else thou art like to perish, there is but one way to save thee, whatsoever thou be. In Leviticus, we read that in case of redemption, the rich should not add any thing, nor the poor take away, but there should be all one price for rich and poor; so it is in the case of spiritual Redemption, there is not a higher price for the rich, and a lower for the poor, but only one price for all: Christ is the price of our redemption; therefore every man must lay hold on him for salvation. judg. 10. 4. when the people were in distress, and cried unto the Lord, this answer was made them, Go and cry unto your gods whom ye have served, etc. so the Lord may say to us, in the time of trouble, at the day of our death, or at the day of judgement, Go and cry unto your gods whom ye have served, see if they can help you, your pleasure and your profits, your wealth and your lusts, whom ye have served: therefore whatsoever our estates be let us labour to lay hold on Christ, and look to be saved by none but by him. Secondly, Secondly, the place whence they came. The place from whence they came, it is said from the East; they took many a weary step to see Christ: they came out of a far country; the shepherds out of the field: Of which there be two reasons, why they came so far to see Christ: First, Two reasons why the wisemen came so far to Christ. to show that the people afar off should be gathered to Christ, as Esai. 60. 34. this was foretold; And the Gentiles shall come to thy light, and kings at the brightness of thy rising. Lift up thine eyes round about, and see, 1 all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at thy ●ide. So Matth. 8. 11. And I say unto you, that many shall come from the east and from the west, and shall sit down with Abraham, Isaac, and jaakob, in the kingdom of Heaven: Ephes. 2. 17. It is said, and came and preached peace unto you, which were afar off, and to them that were near. So the jews were not only gathered by the grace of the Gospel, burr the Gentiles also, such as were afar off: therefore we are to be thankful to God for this, for there was a time when there was a partition wall between the jews and the Gentiles: but now by the blood of Christ, the partition wall is broken down. Secondly, 2 to teach us, that no labour is too much, or pains too great, to come by Christ; though it cost us many a weary journey, and many a weary step, if we can attain Christ, let us not think much of it: We see the Wisemen came many a weary step from a far country to see Christ; they thought no pains too great, no labour too much. To this purpose our Saviour saith, Luk. 11. 31. The Queen of the South shall rise up in judgement with his generation and shall condemn it; For she came from the uttermost parts of the earth, to hear the wisdom of Solomon; and behold, a greater than Solomon is here; therefore we must not think it much to come out of our houses to see Christ: though the market be a good way off, Simile. yet we go thither to make provision for the body, much more should we be contented to come out of our houses; to go to the places of God's worship and service, to make provision for our souls: The Wisemen came out of the East to see Christ, much more should we come out of our houses. Object. sol. If you could show us Christ, we should be willing to come. Yes, that I can, and more gloriously than ever the Wisemen beheld him; and though not with the bodily eye, yet we show you Christ in the face of the Gospel, to the eyes of your soul, not only lying in the cradle, praying on the mount, bleeding in the garden, dying on the cross, but now gloriously sitting in Heaven on his throne. If one come into a room where there be goodly pictures, Simile. if there be curtains drawn over them, ye cannot see them; but let one come and pull aside the curtain, than ye may see the rich pictures; so there be goodly pictures and representations of Christ in the face of the Gospel, but there is a veil or curtain, that hangs before them; remove the veil, let the curtain be plucked away, and then ye shall see these excellencies of Christ: and if the Wisemen came to Bethlem from a far country to see Christ, much more should we come out of our houses to see Him in the face of the Gospel. Thirdly, Thirdly, the place whither they went. the place whither they went: They came to jersualem; not guided by a star, but led by their own reason, for they thought, that seeing jerusalem was the royal city of the kingdom, and the seat of kings, there they should be sure to hear of Christ's birth. They followed humane reason, and not the star, therefore they did not find him at jerusalem until they came to Bethlem; so long as they followed the star, so long they did well, but when they left the direction of it, and followed their own reason, they did amiss: so look how long we follow the directions of the Word, so long we do well, but if once we leave that, to follow our own carnal reason, than we do amiss, for we cannot find Christ by following that: therefore as the blind man follows his guide through brambles and briers, Simile. over hills and dales, because his own eyes being shut up, he trusted to the eyes of his guide; so we must follow God's directions, and then we shall find Christ, but if we follow our own reason, we shall never find him. Fourthly, Fourthly, the end of their journey. the end why they came out of their own country; to seek Christ: as it was the providence of God to stir up these Wisemen that so the jews might also be provoked to seek for him; for when they did see these Wisemen came so far, and take such pains to seek Christ, it might much more have provoked them to seek Him, seeing he was amongst them: so it is now the providence of God, to stir up such strangers to seek to this place where the Gospel is preached, that so we may be the more provoked to seek Christ; for if strangers take such pains to come to hear, much more should we; especially now, when it is amongst us, because we have not only a little inkling of Christ's birth, but we know the time of it, and we can talk of it; therefore let us labour to seek Christ, let the worldly man seek after his profits, the covetous after his goods, the fleshly man after his pleasures, the usurer after his money yet let us seek after Christ. Matth. 28. 5. saith the Angel to the Women, I know that ye seek jesus which was crucified; so it is a good thing, when the very looks and behaviour of men do testify that they look and seek for Christ; not for any worldly matter but for Him only. Now there be three reasons that should move us to seek for Christ. Three motione or reasons to seek Christ. First, because Christ seeketh us, Luk. 19 10. The Son of man is come (saith he) to seek, 1 and to save that which is lost. Is the Lord come to save us? Then we again must labour to seek him: we see if a sheep be lost, the shepherd doth not only seek it, Simile. but it in some measure doth again seek the shepherd, for it doth bleat, and is not at rest, till it be in the fold again: so seeing we be like lost sheep, we must seek Christ and never be at rest, till we be in his fold; David, Psalm. 119. ult. saith, I have gone astray like a lost sheep, seek thy servant; for I do not forget thy commandments. Secondly, 2 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 fullness dwell: so that there is not any grace we need but it is to be found in him; he is the common treasury of the Church, as Cantic. 6. 1. when the Church had commended Christ, and had showed forth his excellency, straightway the daughters of jerusalem, demand, Whither is thy well-beloved gone? O thou fairest among Women, whither is thy well-beloved turned aside? that we may seek him with thee: so when we hear of the excellency that is in Christ, the rich graces that be in him, this should make us inquire and seek after him. Thirdly, 3 because he giveth us salvation, therefore there is great reason why we should seek to him, that we may enjoy eternal 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 lieth, which when he knoweth, than he labours to come to see it; Simile. so must we do, God hath given us salvation, when we know where it lieth, (and it lieth in jesus Christ) than we must seek for Him, and so make Him sure to ourselves. Fifthly, Fifthly, what moved the Wisemen to seek Christ. What moved the Wisemen to seek to Christ; it was but the sight of the star; we would think that it was some great matter, should have moved them to come out of their country, and take such a great journey upon them: The shepherds were moved by the Angel, Simeon and Anna by a vision in the Temple, 4 but there was no Angel to move the Wisemen, no vision, no light shining, but the apparition of a star. Which should teach us, to take hold on every little means which may bring us to Christ; Simile. it is the nature of the Vine, to catch hold on every little stick, twig and post, to advance itself by; so must we, like the Vine, catch hold on every little means, to bring us to Christ: the Wisemen had but one star, and we have a number of bright ones, shining about us; the Bible is a star, and every faithful Pastor is a star, and yet these cannot bring us to Christ. The Wisemen saw Christ in the cradle, we see him working of miracles, changing water into wine, raising of the dead cleansing of the lepers, giving sight to the blind, restoring of the lame, giving health to the sick. We have seen his star in the east, say the Wisemen; thus they sought Christ, when the star vanished away; they sought him, not only when they had a star to direct them, but when the star was gone, and out of sight: which may teach us a further point of consideration, not only hold on in the profession of the Gospel, and to seek Christ, as long as all things go well with us, having our guides, but also when we have lost them. There is a corruption in the world, that as long as men have stars to guide them they can keep within compass; but if they have lost their star, than they give over, they will seek no further; as we read in Iosh. 24. 31. Israel served the Lord, all the days of joshua, and all the days of the Elders, etc. But when joshua was gone, than they fell to their sins. Hence we may learn, Use 1. not only to seek Christ, and be religious, whilst 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 jews. 2. In the Wisemen. First, In Herod and the jews; this was a strange thing, that any man should be troubled at the birth of Christ, 1 which should be the joy of the whole world: the Angels sung praises to God for it, the Shepherds rejoiced, and the Wisemen sought Christ; Abraham desired to see his day and rejoiced; and yet Herod was troubled at his birth: even so it is still, with wicked and vile men, with the Herod's of this world, they be grieved to see religion flourish, the Gospel 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 Gospel promoted, religion to thrive amongst them: and therefore consider with thyself, O man, art thou troubled, at the sight of Christ? canst thou not away to have religion to flourish? then hast thou a naughty heart, Herod's heart, and Herod's affections. But why was Herod thus troubled? Quest. there is no man the worse for Christ, but a great many the better for him, why then should Herod be troubled? sol. I answer, he was an Usurper, and an intruder into the kingdom, he had a bad conscience, this was that that troubled him; so, if we come by things fraudulently, and badly, Christ coming will be a trouble to us, when he shall come with joy to others it will be to us terrible: We see in Matthew the devils inquire of Christ, Art thou come to torment us, before our time? the presence of Christ was a torment to the devils; so if thou hast a bad conscience, his coming and presence will be a trouble to thee, when others shall receive comfort by it, it will be a terror to thee. What was the reason the jews were troubled at the birth of Christ? we see Herod had a bad conscience, this troubled him; but why were they troubled? he was their Saviour and redeemer Zech. 9 9 it is said, Rejoice greatly O Daughter of Zion, shout O Daughter of jerusalem: Behold, thy King cometh unto thee, etc. I answer, they thought that Christ would not come into his kingdom, but it would cost much hardship, there would be much trouble about it; therefore rather than they would lose their worldly ●ase, or peace, they would lose Christ. This is the sin of the world still, that if the Gospel hinder their worldly ease, SER. XII or peace, they had rather lose Christ, and the Gospel, than lose their ease and peace: so john 11. 47. the jews holding a council together how to kill Christ, because they were afraid they should lose their worldly ease, say they, If we follow this man, the Romans will come, and take away our kingdom and our nation: so that we may see, they had rather lose Christ, than lose their worldly ease and peace: Of which sin let us by their example and ruin learn to shun and beware of the like practice, which hath justly brought so long-lasting misery upon them. SERM. XII. MATTHEW 2●. 7, 8, 9 Then Herod, when he had privily called the Wisemen, inquired of them diligently what time the Star appeared. And he sent them to Bethlehem and said, Go and search diligently for the young Child, and when ye have found Him, bring me word again that I may come and worship Him also. When they had heard the King they departed, etc. THe next thing, that I should show you is, how Herod made way out of his trouble; for of his trouble you have lately heard. First, he calleth the Scribes and Pharisees together to know the place where he should be borne; secondly, he inquired of the Wisemen, the place and time when he should be borne; thirdly, when he knew the place and time when Christ should be borne, he thought to have killed him, so to ease himself and make way out of all his trouble; but the Lord kept him from touching his person. so the wicked and vile men of the world, when they be in trouble, make way out of it by bad means, wicked devises cozening and such like. The second thing observed was, the effects of the inquiry in the Wisemen, wherein three things are to be observed: 1. The endeavour of the Wisemen. 2. The blessing of God, upon their endeavour. 3. With what affection they received it. First, the endeavour of the Wisemen; when they could not find Christ at jerusalem, they set themselves upon good advice to seek him elsewhere, they departed from thence, though, there were two things that might have hindered them: 1. Their bad success. 2. The bad example they saw. The first thing that might have hindered them, Two discouragements of the wisemen in seeking Christ. was, the bad success they had of their journey; for they thought surely to have heard of him at jerusalem, but there was no speech of him, yet for all that they departed from thence, 1 set themselves with good advice to seek Christ: which may teach us, howsoever we find a bad success on our holy labours, at the first, Observe. yet to go on, although we cannot find mortification for our sins, and such a blessing upon our holy labours, as we desire, yet let us go on, and set ourselves upon good courses, still to wait on God, till he give us good success: so we see the Church doth Psalm. 123. 2. Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress, so our eyes wait upon the Lord our God, until he have mercy on us: She resolves, although thou dost not this day, nor the next, nor the next, yet we will wait on thee, till thou show mercy: in like manner we are exhorted, Gal. 6. 9 Let us not be weary of well doing, for in due time we shall reap, if we faint not. Therefore the bad success we may have, must not hinder us, for Cantic. 3. 1. when the Church had lost Christ, She sought him in her bed by night, where when She could not find him, she gets her out, into the lanes and streets, she inquires of the watchmen; and although She meets with many discouragements, yet She never gives over until She find Christ, and make him sure to herself: so must we do, if we do not find good success on our holy labours, nor find Christ at first, let us never give over, till we have found him, and so make him sure. It is the impatience of the world, that if they cannot find a blessing upon them at first, they will seek no farther; and it was the fault of the jews, Hag. 1. when they went to build the Temple and were hindered, having no good success in their labours, they gave over; but it was their sin, they were reproved for it: so David in the 1 Chron. 13. when he would have brought the Ark of God, to his city, the Lord was angry with Vzzah, and killed him: therefore David was afraid to bring the Ark of God, to his own city; but it was his fault, and a great weakness: therefore it must be our care, although God do not answer us according as we desire, yet to go on still and never give over, until we have found his blessing upon us; Gen. 26. 19 It is said that Isaaks servants digged in the vale, and found a fountain of living water; it may be they digged a fathom and found none, it may be two fathom, it may be three, it may be six, and yet found no water, but they digged still; at the last they found a fountain of living water: so we may seek comfort, and it may be we shall not find it, this day, nor the next day, yet let us not give over, but go on still for at last we shall find a fountain of comfort. Secondly, that which might have hindered them; was, the bad example they saw: for the Scribes and Pharisees were learned men, skilful in the Law of God; and yet not one of them turned a foot to seek Christ, nor were moved; and yet for all this these Wisemen departed away to seek Christ: which may teach us, not to rest on the bad example of any man, let him be what he will, for though they seek not Christ, nor stir one foot to find him: yet let us go on to find Christ. We read Mark. 5. 18. the man out of whom the devil was cast, when others desired him to depart the country, he desired to tarry with him still; he would not be moved with the bad example of others: so, if thou be one out of whom Christ hath cast out a devil, cast out thy sins, thou wilt not be moved with the bad example of others; it was joshuas' resolution, howsoever others did, yet he and his household would serve the Lord; so Mich. 4. 5. it is said, For all people will walk, every one in the name of his god, and we will walk in the Name of the Lord our God, Simile. for ever and for ever. I have showed you heretofore, when a flood cometh, it will carry away straw and light stuff, loose timber, movable things; but if they be rooted, than they stand; so, bad example is like to a stream, it carrieth away all loose and movable things before it, but if men be rooted in grace, than they shall stand, when others are floating in the stream of evil company; therefore if men will perish let them perish, labour thou to be rooted in Grace, and then thou shalt stand when others are carried away. Now from whence did the Wisemen depart; from jerusalem: which jerusalem was a great royal city of the kingdom, the glory of the country, yet they departed from thence, because Christ was not there, which must teach us that let the place be what it will, if Christ be not there, it is no place for us to rest in. I have showed you what was isaack's complaint, Father, Simile. saith he, here is fire, and wood, but where is the Lamb? so when men remove from one town to another and find there are good grounds, sweet waters, and other good commodities, yet let them ask where is the Lamb? where is the preaching of the Word? so when a servant cometh to a house, he may say here is a good master, and a good mistress, and good meat; but where is the Lamb? where is prayer, religion, reading of the Scriptures, and such like? therefore as the Wisemen from jerusalem (when they found not Christ) departed; so we should depart from such places, where we cannot find Him, or religious duties performed. The second thing was, the blessing of God upon their endeavours: they saw the star and it was before them, and directed them to the house where the Child was: 1. They saw the Star. 2. It was that which they saw in the East. 3. It went before them. 4. It went before them till it came to the very house, where the Child was. As soon as they were departed, and had put themselves upon good means when there was not a man to tell them, nor one that stirred out to seek Christ, God sent the star to direct them, to the place where He was: which may teach us, that if we endeavour, and set ourselves upon good courses, we shall find God's blessing upon us: we see Exod. 13. when the Children of Israel put themselves upon their journey, the Lord sent them a cloud by day, and a pillar of fire by night, to conduct and guide them to the land of Canaan: so Act. 8. 28, 29. The Eunuch was reading the Scriptures, when Philip was sent to expound the meaning of it to him; he put himself upon a good course, and the Lord did bless him in it: the Scripture is plentiful for this, Mark. 16. women were desirous to see what was become of Christ; they set themselves on a good course, but they took care and were troubled about this, who should roll away the stone, and behold, an Angel came and was sent to roll it away: thus we see, how ready the Lord is to bless our good intentions, and therefore let us set ourselves upon good endeavours, and God will send a pillar or a star to direct us. Thirdly, with what affection they received it: they rejoiced exceedingly; and that for two causes: 1. For the appearing of the Star. 2 For the standing of the Star. First, 1 for the appearing of the Star; that there was a means to guide and direct them to Christ, whereas otherwise they might have wandered up and down, and not have found him; for they might have gone to Bethlehem, and when they were there, it may be not have found him; therefore they rejoiced, for the appearing of the Star, and were glad, that there was a means to direct them. Which should teach us that we should rejoice and be glad when we see any star to direct us to Christ: now the Scripture is a star, and the faithful Ministers be Stars, therefore when we see the Bible and good Preachers, we should be glad, and rejoice, and bless God, that he hath sent these Stars, to direct us to Christ; And as Esay saith, they shall bless the messengers of peace. Secondly, 2 they were glad for the standing of the Star, because they knew that Christ was there; for though they had spent a great deal of money, and many a weary step in a long journey, yet they were exceedingly glad that they had found Christ, notwithstanding all their pains and cost. so many poor souls are glad after a long search for Christ, to find him, and feel the power of his grace in their hearts; having a long time sought him in prayer, being truly humbled for their sins, if once they feel the power of his grace in their hearts, it makes them rejoice exceedingly, they think all their labour well bestowed this way: as john 20. we see how Mary stood by the sepulchre, weeping when she had lost Christ, but when he came to her, and she had found Him, she rejoiced exceedingly, saying, Rabboni, O Master; as if she should say, Simile. O master, I am glad that I have found thee. As Mariners when they have been at Sea tossed up and down in a storm, if once they come where they see the shore, or land, it makes them leap for joy: so it is with a Christian, when he is tossed up and down, if once he can but see the shore, I mean the assurance of his salvation, if he (can by faith) spy Heaven, this will make him to rejoice exceedingly, and lay fast hold on him, so Cantic. 3. 4. when the Church had lost Christ, she seeks and having found him, she catcheth fast hold on him, and would not let him go. Now for their behaviour having found Christ. First, 1 they did worship him; which must teach us, that we must not despise Christ for his poverty, for though they found Him in a poor estate, having no court nor train to attend him, yet they did not despise his poverty, no more must we, for his poverty is our riches, his shame our glory, his abasement our exaltation, his death our life: and as no man is to despise Christ for his poverty, so no man should be offended at he meanness of any Christian, let their estate and condition be what it will, if the Spirit of Christ and the graces of God, be in them we ought to regard and honour them. Secondly, 2 they did not only worship Christ, but they did offer to him; they did impart their wealth, offer their treasures, Gold, Frankincense and Myrrh: so this must teach us not only to worship Christ; but we must be contented to part with our wealth to give unto him: as the Woman in the Gospel, brought her box of ointment, poured it upon Christ, 〈◊〉 contented to part with it; so must we be contented to part with 〈◊〉 wealth to the members of Christ; it is a great corruption that many a man can be contented to worship Christ, but cannot endure to part with any goods, wealth, or to open their treasures to Christ: but we must not only worship him, but also offer to him, and be contented to part with our wealth for his sake. ay, Object. Sol. but some man may say, that he would be contented to offer to Christ, but he hath no gold, no frankincense to offer. I answer thee, though thou hast no gold to offer, yet thou hast thy sins, and a soul and body to offer: first, thou hast thy sins, kill, and crucify them, and thy vile lusts, offer them to God; this will be an acceptable sacrifice to God. The jews did offer their cattle for sacrifices, but offer thou thy sins; slay them and it will be pleasing to God. Secondly, although thou hast no gold to offer, yet thou hast a body and soul to offer to God's service; as Roman. 12. 1. I beseech you brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, acceptable unto God: therefore all our members wherewith we have served sin we should now turn them to the service of God; Rom. 6. 13. so the Apostle saith, as you have given your members as weapons of unrighteousness to serve sin; so now give your members as weapons of righteousness to serve God. Thirdly, the Wisemen were warned of God in a dream; that when they had seen Christ, 3 they should not return and go back to Herod again: so we have the same charge still; that when we have seen Christ, we should not return again to Herod, that is, to our vile lusts again. There is a strange ceremony in the Law spoken of Ezech. 46. 9 that when the people went into the Temple at one door, they were commanded to go out at the other door; if they went in at the South, they must go out at the North door, and if they came in at the North, they must go out at the South door; the meaning whereof is this, that they must not go out as they came in, but they must be altered and changed; if they came covetous persons, they must go away liberal; if swearers, they must go away sober and reverend speakers; if unchaste persons, they must depart chaste; if bad livers, they might go away good; and so they must be altered and changed, from their sins, to the contrary virtues, in like manner let us do when we come to the ministry of the Word: and then we shall be blessed both in life and death. Hitherto we have heard, how the birth of Christ was made manifest, seeing He was so obscurely borne: and that first by Angels to the Shepherds; secondly, to the Wisemen by a star; adding in the third place, how jerusalem was affected with the brute and fame of it. Now when Christ was five weeks old, his parents brought him into the temple, to do for him according to the law, than Simeon came into the Temple by a motion of the Spirit, and took him into his arms and embraced him; and thus it was made more manifest, at jerusalem. In this manifestation of the birth of Christ to Simeon we are to observe three things: 1. The specification of the Person. 2. The manner. 3. The effects. In the specification of the person we are to observe three things; First, his Name he was called Simeon, which was a name famous amongst the jews; and therefore so much the fitter was he to make Christ known in jerusalem. Secondly, the place he dwelled in; it was at jerusalem; he was not a stranger, but one that dwelled amongst them. Thirdly, his quality and virtues: and they are three: 1. He was a just man: 2. A devout religious man. 3. That he waited for the consolation of Israel. First, for his Name, it was Simeon, famous amongst the people of jerusalem, and therefore the more fit was he for the manifestation of Christ amongst them in his time. Secondly, the place where he dwelled, at jerusalem; he was not a stranger unknown amongst them, but such an one as dwelled amongst them, and was of great account with them: therefore the more fitter to make Christ known unto them. Here we may see the wise dispensation of God, to appoint one so fit for it: for if he had appointed the Shepherds to have done it, they might have been despised, because they were poor men; if the Wisemen should have done it, because they were strangers, they would not have been believed; therefore the Lord makes choice of a man amongst them, one that was not a stranger but a dweller in jerusalem for home examples are most fit to move: and therefore the Apostle Paul to Titus because he would add weight to his speech, saith, One of your own Poets saith so. Hence we are to consider the goodness of God to us, that hath not only sent strangers to incite and to stir us up; but home examples to move and provoke us: as john 4. the Woman of Samaria that talked with Christ she reported the matter to the men of the city, and many of them believed, because of the Woman's words, and so to the Romans, the Apostle shows, that their zeal provoked many; so our Saviour layeth it, as a heavy burden on the Scribes and pharisees, that they were not moved to repentance by the home examples they daily saw. Simile. One saith well, that home examples are like to little forks, and stays, that bear up the young plants, till they get ripeness: Heb. 11. the whole world was condemned by Noah's example, in that he made an Ark, for the saving of himself and his family, and yet they were not moved thereby; so the painfulness of one, shall condemn the idleness of another; the good life of one, shall condemn the ignorance or bad life of another; therefore it is good to profit by the home examples that be amongst us. Thirdly, First, He was man. his qualities and virtues; which are three: first, he is said be a just man, not a contentious man or a bad liver, but an innocent and a just man; a good dealer in the world: this is the first title that is given, him which should teach us, that if ever we desire to see Christ, and depart in peace, we must labour to be just men, and good dealers in the world. This is much commended in the Scriptures Gen. 6. Noah is said to be a just man in his generation; and job 1. God saith to the devil, Hast thou not considered my servant job, that there is none like him in the earth; a perfect and an upright man, fearing God, and eschewing evil: so Psal. 37. 37. saith David, Mark the upright man, and behold the just, for the end of that man is peace. In 1 Sam. 12. 3. when Samuel came to resign his office he standeth out to clear himself to the people, and saith, Whose Ox have I taken? or whose Ass have I taken? or whom have I defranded? whom have I oppressed? or of whom have I received any bribe, to blind mine eyes withal? so when a man can stand out at the day of his death, and clear himself, as Samuel did, and say, O Lord, I thank thee that I have not been a deceiver, or an unjust dealer in the world, but I have dealt justly and uprightly; this may be a comfort to him, at the day of his death: therefore it is a good thing to be a just dealer. Secondly, Secondly, a Devout man. Luk. 2. 25. it is said, he was a devout man, as it is in the new Translation, the Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a religious man, such a one as feared God: so we must put both these together, he was a just man, and a religious man; for it is nothing to be religious, unless one be just, nor nothing to be just, unless one be religious: therefore if thou be religious, labour to be just also, if thou be a just man labour also to be religious; for a man must so look to his duties to God, as that he do not neglect his service to men; and so look to men, as that he do not neglect his duty to God. It is a corruption in the world, that if a man be a good and a just dealer in the world he cares not for religion, if he be religious, he cares not for good dealing: therefore, art thou a just man? make conscience of religious duties, for howsoever thou may'st stand before man, and be in account with him, yet thou shalt not be able to stand before God; and art thou a religious man? labour thou also to be a just man; a good dealer, lest this lie on thy conscience at the day of thy death, for no unjust man shall inherit the kingdom of God. Thirdly, Thirdly, he waited for the Consolation of Israel. he waited for the consolation of Israel; which implies two things: first, that he had laid up all his hope, joy, comfort, and consolation in Christ; which must likewise teach us, to lay up all our hope and comfort in Christ; as Phil. 3. the Apostle saith, Christ was to him both in life and in death advantage; and our Saviour saith, joh. 8. 56. Your father Abraham rejoiced to see my day; and he saw it, and was glad: so also john 20. the Disciples said to Thomas, We have seen the Lord; and Mary she had laid up all her joy and comfort in Christ. Many now adays lay up their comfort in their friends, some in their goods and lands, or in their money: but a Christian must lay up all his joy and comfort in Christ, and then one day he shall be happy with him: let a man lay up his comfort in any thing but in Christ, howsoever it may stand by him in the time of peace, yet it will fail him in the time of trouble, howsoever it stand by him in life, yet it will fail him in the time of death; but if we can lay up our comfort, joy and hope in Christ, than Christ will look upon us with a sweet and comfortable face at his coming. Secondly, 2 he looked every day for the time of Christ's coming; so should we do: but there is a difference, he looked for his first coming in the flesh, we must look for his second coming; Rom. 8. 22. it is said, the whole creation groaneth, waiting for the coming of Christ; much more should we because we, shall have especially the fruit and benefit by it. judges 5. The mother of Sisera, looked out of a window, and cried, why is his chariot so long a coming? why tarry the wheels of his chariots? So when we look out of our doors or windows we should long for Christ's coming, and say, when will he come? and when will he appear? thus we should wait for Christ's coming. The second point is, The manner how this manifestation was, by a vision, or as the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, by divine inspiration: Christ was made manifest to the shepherds, by an Angel; to the Wisemen, by a star, and to Simeon, by a Vision: Of which there are two parts. First, 1 that he should not dye, till he had seen Christ: He was an old man, and like to drop into his grave every day, and yet he had a revelation given him, that he should not dye, till he had seen Christ: so we should pray to God, that we may have the same grace, whether we be young or old, that we may not dye till we have seen Christ, by the eyes of our faith; for we have more cause to do so, than Simeon, for if he had never seen Christ, with the eyes of his body, he might have been blessed, though he had wanted this comfort; but if we do not see him before we die, we are like to perish; therefore we have much more cause, to desire, and pray God, that we may see Christ before we die, before we be down in the dust, and sleep our long sleep: saith old jaakob (when his son joseph sent for him) I will go and see my Son joseph before I die, so a Christian should say, I will go and see Christ before I die. The second part of the vision was, that he must go into the Temple, because Christ was to be found there; before Christ came there he was in the towns; why did not Simeon go out to meet him in the streets? or why did not he go to Bethlehem to see Christ, as the shepherds did? There be two reasons of it: First, that Christ might be the more famously known: secondly, to teach us that if we will see Christ we must come into the Temple, to the place of preaching and prayer: for the Gospel (as I have showed you) is a glass, wherein (if we look) we shall see Christ and all his graces; even as Simeon did come by a motion of the Spirit; so if we would come to see Christ, in the Temple, we must come by a motion of the Spirit and of grace: many come to the Temple, but how come they? by a motion of their friends, or some other thing that moveth them; but let us come by a motion of the Spirit, and then we shall see Christ to our comfort. Thirdly, Thirdly, the effects of Simeons' manifestation of Christ. the effects of the manifestation; and they are threefold: first, as soon as he was come into the Temple, he laid hold on Christ. Simeon was an old man, and had much ado to scramble thither, and yet he was not contented to look upon Christ, 1 and see him in the arms of joseph and in the lap of Mary, but he gets him into his own arms, embraces him, and blesseth God, that he lived to see these happy days; so must we do, not content ourselves to see Christ in the arms of joseph, in the lap of Mary, in the arms of the Preachers, or of other good Christians; but we must labour to have him in our own arms, the arms of our faith: for though we may see Christ in the arms of our teachers, yet for all this we may perish: and therefore so much the rather ought we to receive and get him into our arms and apply him into our hearts, because he comes to present himself to thee and to me; therefore if we do not receive him, we shall be guilty of his blood. Simile. If we should be in a room, and a child should cry to come unto us, would we neglect the child, would not we cast away that which we had in our hands, and take the child into our own arms? I do not say, if it were the child of a king, we would do so, but if it were the child of an honest poor man: and therefore much more should we receive the Child Christ; beloved, this Chide Christ doth in a sort cry to come unto us, and saith as it were thus, O good people, receive me into your hearts, receive me into your souls, I do not desire it for my own sake, but you shall be the better for it; therefore O good people, why do ye not receive me? if we do not, we are like to perish, and we shall be guilty of his blood; and therefore this is our duty when Christ doth offer himself unto us, we should be ready to receive him: so old Simeon did; for it is nothing to see him unless we get him in our arms by our faith and embrace him; therefore why do we not fling away all things that do hinder us, and receive him into our hearts, and lay hold on him which is life and salvation offered to us? The second was, that when he had seen Christ, he praiseth God for it; that although he had seen a great deal of trouble, and felt a great deal of sorrow, yet that he lived to see those happy days, wherein he might see Christ: so, howsoever we have lived to see a great deal of trouble and sorrow, yet we should praise God, that he hath let us live to see Christ in the face of the Gospel; therefore we have great cause to praise God, that he hath let us live till this time to repent us of our sins, to get faith in Christ: howsoever we have had a great deal of sorrow and trouble in this world, yet the comfort is that we have repent of our sins, and lived to make heaven and happiness sure unto us: Matth. 13. 16. saith our Saviour; But blessed be your eyes, for they see, and your ears, for they hear; as if he should say, O blessed be God, for this happy time wherein we live, to see that we see, and to hear that which we hear: so john 20. when the Disciples had seen Christ, they told Thomas of it, They were glad that after a great deal of trouble, they had seen Christ at last: so it is said, Act. 8. 39 the Eunuch went away rejoicing, when Christ was made known to him: therefore whatsoever we have been before, yet if we can repent of our sins, get Christ into our hearts by faith; we have great cause to praise and to thank God, that we have lived to see these days: hast thou been a swearer, or a drunkard, or a bad liver, and repent of thy sins? lay hold on Christ, thou hast great cause to praise God, and to thank him, that he hath let thee live to see these happy days. The third effect was, 3 that he did utter these speeches, Lord now lettest thou thy servant depart in peace, etc. Now this saying of Simeon was the first song in the new Testament, that was sung in the Temple: wherein four things may be observed. 1. His willingness, and profession to dye. 2. What account he made of death. 3. In what disposition, he doth desire to dye. 4. The Reason why he was willing to dye. The first is, a profession of his willingness to dye; Now Lord, I am willing to dye, 1 I am well contented to depart in peace, for I have seen enough, I have seen the Saviour and redeemer of the world; I have embraced him in my arms, and therefore I am willing to dye now. So when we have seen Christ, we should be willing to dye, for we have seen enough for our salvation; as long as God would have us live, we should be willing to live, and when he would have us dye, we should be willing to depart: we see if a master send his servant to trade, and traffic beyond sea, Simile. so long as his master will have him to trade and traffic, so long he will trade, but when his master will have him come home, he will pack up all and come away: so, as long as God will have us trade and traffic here, we should be content, but when he will have us pack up all, and come home, we should be contented to do so. In the Gospel we find that Christ fled from death and danger, when God would have him fly; but when the time of his death came, he went out to meet it; so likewise Moses, he could have been contented to pass over jordan, but when God told him that he should not, but he must go and dye in the mount Nebo, he went as willingly up as any man goeth to a feast or banquet: therefore it is a pitiful thing, to see how men do hang upon the world, at that time, when God would have them dye. Secondly, 2 what account he made of death: men make much ado about it, are afraid of it; but Simeon accounteth it, but a departing out of this one room into another, a departing from men to God, from earth to heaven, from mortality to immortality; therefore we may see what account we should make of it. The Philosophers say that death is the most terrible thing that may be, because they think it is an utter destruction of nature: but Simeon accounts of it as of a removing or departure from one place to another; therefore he is not afraid of it, but embraceth it, as a door or gate to pass from earth to heaven, from men to God, from mortality to immortality; and this is the account that all men should make of death. Gen. 15. 15. saith the Lord to Abraham, but thou shalt go to thy fathers in peace, and shalt be buried in a good old age; so that death is nothing but a going to the holy men, those that have died in faith before; and Christ accounts of it, joh. 17. 13. but as a going to God, to the blessed Angels, and holy Spirits departed: so also Paul, in one of his epistles, Nevertheless we are bold and love rather to remove out of this body, and to dwell with the Lord. Simile. Ahasuerus, Hester 2. 13, 14. had two houses for his women; one was the house of sweet perfumes and odours, that they might be there a certain time to be perfumed and then they were brought to the king's house; so the king of Heaven hath two houses, (as it were) one of preparation, here in this world; the other of fruition, hereafter in Heaven, therefore we must live here a certain time, and be perfumed with the graces of God's spirit, ere we be taken to the second house, a place of glory and happiness to live with God for ever. Thirdly, 3 in what estate he would die in; he would dye the servant of God: so let us labour to dye in this estate, servants to God, for if we die thus, we pass from men to God, from earth to heaven, from an estate of misery, to a place of happiness and joy; but if we die the servants of sin, than we go not to God, but to the devil and the damned; therefore let us labour to be the servants of God, to dye in his favour, to be members of Christ, and then when our soul's part from our bodies, they shall go to God. Deut. 34. 5. it is said, So Moses the servant of the Lord died: it is the greatest credit that may be to dye the servant of God, although we die not worth one penny, yet we shall be happy and blessed: Heb. 11. it is said, that all these died in faith; they died not all of a lingering sickness, nor in their beds, but they died all in faith; this was their honour and glory, that they died believers; so this is the honour and glory of a man, when he dieth in faith, the servant of God, repentant for his sins: therefore whatsoever thy death be, and wheresoever the place thereof be, yet if thou die God's servant, if thou die repentant for thy sins, if thou die in faith, thou art a happy man; there be many contented to dye, but if they die not Gods servants thy might better a thousand times desire life. Secondly, 2 he did desire to dye in peace: now let thy servant depart in peace. Simeon desired to dye, but how? in peace of conscience, in the feeling of God's favour; there be a number desire to dye in the world, but let them take with them this example; let them labour to dye in the peace of a good Conscience, in the feeling of God's favour, in the pardon and forgiveness of their sins. O it is a fearful thing when a man dieth in his sins, as our Saviour saith to the jews, Ye shall dye in your sins: this was a fearful sentence and an heavy judgement that befell the hardhearted jews; and I pray God it may be a warning unto us to make us beware how we incur the like, that so we may provide and labour to die in peaes, and in the feeling of God's favour, in faith and repentance for our sins; and then we shall be happy men and blessed. The fourth thing was, 4 the reason why he did desire to dye, when he had seen Christ, for mine eyes (saith he) hath seen thy salvation. I have seen Christ the Saviour and Redeemer of Mankind, and have embraced him in mine arms, now Lord let thy servant depart in peace; he had not always this affection in him to desire to dye, but when he had seen Christ, and embraced him in his arms, than he had lived long enough, than he was willing to dye. Which should teach us to know when we should be willing to dye, we have no reason to desire death till we have seen Christ, and laid hold on him by faith, and then when we have done so, we have lived long enough: therefore we must remember that the especial end, why God doth let us live here, is not to eat and drink, to seek our profits, pleasures and ease, but to get Christ, to make heaven and happiness sure unto us, to repent us of our sins. A number think they live to no other end, but to eat and drink, to seek their pleasures and profits, but to see Christ and to lay hold upon him they think not of; therefore as the blind man desired Christ to open his eyes; Simile. so we should desire Christ to open the eyes of our mind that we may see him by the eyes of our faith: if then this be the end, why he doth let us live, than it is not to eat and drink only, to buy and sell, to pass away our days in joy and delight, but to repent in, to lay hold on Christ, which if we do than we shall be blessed in it. SERMON XIII. SER. XIII. 1 PET. 1. 18, 19 Forasmuch as ye know that ye were not Redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers: But with the precious blood of Christ, as of a lamb without blemish, and without spot. HAving spoken of the birth of Christ; now we come to speak of His sufferings; for this is the next point in our Christian faith. But here a question may be demanded, Quest. why there is mention made of his sufferings, and none of his miracles, seeing it was the miracles that moved the world? these they did wonder and admire at, but they despised him for his sufferings, as Esai. 53. 2. For he shall grow up before him as a branch, and as a root out of a dry ground, he hath neither form nor comeliness, and when we shall see him, there is no beauty that we should desire him: he is despised and rejected of men, a man of sorrows, and acquainted with grief, we hid our faces as it were from him; he was despised and we esteemed him not: so Luk. 24. 21. the two Disciples that went to Emmaus thought that Christ should have been an earthly king, We trusted that it had been he that should have redeemed Israel; and now his sufferings doth dash all: thus Christ was despised for his sufferings. To this we answer two things: Sol. first, although his Miracles were more admirable, yet his sufferings were more profitable; for it is by his sufferings that we are said: Esai. 53. 5. But he was wounded for our transgressions, he was broken for our infirmities, the chastisements of our peace was upon him, and with his stripes we are healed: and 1 Pet. 1. 24. (saith he) Who in his own self bore our sins in his body on the tree, that we being delivered from sin, should live in righteousness, by whose stripes we are healed: so than we are saved, notby Christ's walking on the water, the raising up of the dead, cleansing the Lepers, casting out of devils, but His sweeting in the garden, bleeding on the cross, dying for us: so it is Christ's sufferings his dying and bleeding on the cross for us, that saves us. Secondly, ARTI. III. his Miracles were profitable chiefly to the people of that age and time he lived in, but his sufferings are profitable to all the succeeding ages, that be to come; for to this day, we have the fruit and benefit of them: therefore although we do not see Christ, raising the dead, cleansing the Lepers, casting out of devils, healing us with a touch of his finger, yet to this day, the sufferings of Christ and his death are sufficient to redeem and to save our souls: therefore let us not only kiss the Son of God in the cradle, as Simeon did (although it be a good thing so to do) but let us go to the cross and kiss him there; yea let us go further into the high Priests hall, and kiss him there; and say, Lord thy shame is my glory, thy pains are my ease, and thy death is my life. Now in the sufferings of Christ, we may observe these six things: 1. The necessity thereof. 2. Who it was that suffered: 3. For whom he suffered: 4. To what end: 5. By whom he suffered: 6. What he suffered: First, First, the necessity of Christ's Sufferings. the necessity of his sufferings; one would have thought it had been sufficient, if he had but come into the world, took our nature upon him, and have spoken, although he had not suffered for us, but there was a necessity laid upon him, that he must suffer: Mark. 8. 31. it is said, the Son of man must suffer many things; so necessity is laid upon him: now there is a twofold necessity of Christ's sufferings. First, 1 Necessitas precii, aenecessity of paying the price for man's ransom, because we have sinned against God; Necessitas Precii. therefore we must suffer or Christ must suffer for us, by order of divine justice: that as we have sinned, so we should be punished and suffer for it, in ourselves or in another, that is, Christ: for it is the nature of justice to bring things to an equality, as much as may be; therefore inasmuch as we have done things contrary to Gods will; so we should suffer things contrary to our own will, at the hand of God: hence grew the necessity of paying the price of man's redemption, for we must suffer or Christ must suffer: but Christ he suffered on earth, that we should not suffer in hell; he suffered a death temporal, that we might not suffer a death eternal; he suffered at the hands of men, that we might not at the hands of God; he hanged on the cross, that we might not hang in hell: as joh. 18. 8. When Christ was taken of the soldiers; jesus asked them whom they sought, They said, jesus of Nazareth; jesus said unto them, I am he; if therefore ye seek me let these go free: so he saith to God the father, O touch them not, do them no harm, take me, let them go free, I am contented to suffer, Simile. and to bear whatsoever they should have borne, and to be punished for them: in Philemon, when Onesimus had robbed his master, having come away from him, whom Paul sent home again to his master, with a letter to this effect to receive him, if, saith he, he hath done thee any hurt, or owe thee any thing, set it upon my score, and put it upon my accounts; I Paul have written it, with my own hand: so we are all run away from God, Christ he spies us and brings us home again to God, (as it were) with a letter in our hands, to this effect; Father, if they have done thee any wrong, or ought thee any thing, set it on my score, I will answer, I jesus, I have not written it with ink and paper, but I have written it with my own blood, so there was a necessity of paying the price of man's redemption, that Christ must suffer. Secondly, 2 it was Necessitas exempli, necessity of example, that Christ must suffer because he could not enter into his glory, Necessitas exempli. but he must first suffer; as Luk. 24. 26. Ought not Christ to have suffered these things, and to enter into his glory? so likewise Heb. 2. 10. For it became him, for whom are all things, and by whom are all things, in bringing many sons to glory, that he should consecrate the Captain of their salvation, through sufferings: and as the Captain of our salvation was consecrated through affliction, so we should be conformable to him, to suffer before we enter into glory. Act. 14. 22. the Apostle Paul exhorts them to continue in the faith, assuring that we must through many afflictions, enter into the kingdom of Heaven: And 2 Tim. 2. 12. If we suffer with him, we shall also reign with him; If we deny him here, he also will deny us hereafter: therefore that we may reign with him, we must be contented to suffer with him; for no man can enter into glory, but he must first suffer. We read of two Disciples that came unto Christ, who desired the one to sit at his right hand, the other at his left; they dreamt of an earthly kingdom, of the great honour and glory they should have had by Christ; but he saith to them, Can ye drink of the same cup that I must drink of, and be baptised with the baptism that I am baptised: as if he should say, you dream of earthly honours and glory that ye should have by me, but can ye drink of the cup, that I shall drink, and can you be baptised with the baptism that I shall be baptised with? so than it was necessity of example that made Christ to suffer, that as he suffered before he entered into glory, so we should first suffer before we come into glory. Secondly, Secondly, who it was that suffered. Who it was that suffered? It was Christ, (as the Text saith) the just for the unjust: Now every one knoweth that Christ was God, so it was not a naked and bare man that suffered, but it was God; S. Peter presses the jews, Act. 3. 15. Ye have crucified the Lord of life; so it was God that suffered, not in the divine nature, for that was not possible, that could not suffer, but it was the divine Person; It was not a naked and a bare man that did suffer, but it was God. Now if any should ask me, who it was that suffered? I would answer him, it was God. If he should ask me, in what nature? I would answer him, in his humane, not in the divine nature, for that could not suffer; it was God that suffered in the flesh, as Act. 20. 28. Take heed therefore unto yourselves, and to all the flock, whereof the Holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood; so 1 Pet. 4. 1. For as much them as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind, etc. So than it was God that suffered in the flesh, not in the divine nature. Of which there be three Uses: First, seeing it was God that suffered, and not a bare man; this may give us comfort, Use 1. that our salvation standeth good and firm before God, and that his sufferings are more than sufficient to redeem us, seeing it was more that God should suffer, than if all the creatures or men in the world should have suffered; for it is a less matter that all the creatures should be confounded and brought to nothing, than that God the Creator should have suffered but one hour. Simile. We see in nature that a wound at the heart, although it be but with a little pin, is more dangerous than a great cut in the thigh, arm, or any other place; so it is a greater matter, that Christ should have suffered, than if all the creatures should have suffered: So that the sufferings of Christ, are more than sufficient to redeem us; for it is the dignity of the person that giveth a merit and efficacy to the sufferings: by this that hath been said, is made manifest, that no man need doubt but that the sufferings of Christ is more worth than all the bodies and souls of men in the world. Quest. But here may a question be moved, how the death of Christ which was but temporary, should be sufficient to redeemeus, Sol. seeing we should have suffered eternally? I answer, it was the dignity of his person, that gave power and efficacy to it, for it was more that God should suffer even a little, than if all the men of the world had suffered for ever. Secondly, Use 2. seeing it was God that suffered, this doth show the grievousness of our sins, that when we have sinned, we have done that which all the powers in heaven and in earth cannot satisfy, neither Angels nor Archangels, but it must be the blood of the Son of God: saith Augustine, O man, do but consider by the greatness of the price, the greatness of thy sins: we see, what a slight matter we make of sin, when we have sworn an oath, or told ally, yet when we have done so, we have done that that all the Angels in heaven cannot make expiation and satisfaction for, but only the Son of God must do it, and that with his own blood; therefore do not thou sell that for a toy or a trifle, that cost so great price. Thirdly, Use 3. seeing it was God that suffered, we must not think much that we suffer for our sins; for if God would have spared any, he would have spared his own Son one would think, but he would not spare him, though there was no inherent or real sin in him, but a shadow only, and the imputation of sin upon him: therefore how shall he spare us that have sin inherent and real in us? we think much when our teeth or back ache, or any other part of us, whereas we deserve to be pained in all our parts: if God suffered, we must not think much to suffer for our sins; for in man's reason, if he would have spared any, he would have spared his own Son: Matth. 20. (saith our Saviour) They will reverence my Son: And Luk. 23. 34. he saith, If they do this to the green tree, Simile. what will they do to the dry tree? He was a green tree full of goodness and full of grace; we be but dry trees, no goodness nor no grace in us: If he suffered such things, what shall become of us? So Rom. 11. 21. For if God spared not the natural branches, take heed also lest he spare not thee: Therefore if Christ suffered, we must not think much to suffer. Thirdly, For whom he suffered: Saint Peter saith, the just for the unjust: And Rom. 5. 8. the Apostle saith, Thirdly, for whom be suffered. But God commendeth his love to us, seeing that whilst we were yet sinners, Christ died for us: So than Christ died for us in our place and room. The Uses are: First, Use 1. seeing Christ suffered in our room and place, therefore this must teach us, that whatsoever befell Christ at his sufferings, the same might justly have fallen upon us: for Christ he took the guilt of our sins upon him, suffered in our room and place; therefore, whatsoever befell him, the same should have befallen us: as he was arraigned and condemned at pilate's bar, so we should have been before God's tribunal; as he was condemned of Pilate, so we should have been condemned of God; as he was accused of the jews, so we should have been by the Devil; as he was carried out of the City, to the place of execution, so we should have been carried to hell; as he was hanged on the Cross, so we should have been tormented in hell for ever: as darkness was over his face, so we should have had our faces overwhelmed with darkness for ever. Alas, we think much to suffer a little pain in our heads, backs, or teeth, etc. but what is this to that which Christ suffered for us; we have our houses to rest in, but it is said, that the Son of man hath not a place to rest his head in; He died in the fields, we have our soft beds; he amongst his enemies, we amongst our friends; Christ was a hungry and thirsted, we have our tables filled; he was in want, and we have plenty: therefore consider with thyself what great things befell Christ, the same should have befallen thee; whatsoever extremity in soul or in body came to him, the same (nay, worse, had not he redeemed thee) would have vexed thee. Secondly, Use 2. seeing Christ suffered in our room and place: this therefore should teach us to accuse ourselves, because we be the cause of Christ's sufferings; for it is our sins that caused a crown of thorns to be set on his head, that nailed him to the cross, that thrust the spear into his sides, & did crucify him. So Esa. 53. 16. it is said, That the chastisements of our peace was upon him, and with his stripes we are healed. Therefore, as Gen. 35. 18. Rachel named her son Ben-oni, the son of her sorrow, because he was borne with the death of his mother; so Christ may call us ●●nnes of his sorrow, because we be all borne with his death. There be many that complain of the soldiers, of Pilate, of judas, and of the jews, but we ought rather to complain of ourselves, our sins, and the vile life we live in: therefore let us do, as joseph of Arimathea did go to the cross of Christ, as he pulled the spickes out of his hands and his feet, so should we in a spiritual manner, go to the cross of Christ, look upon his body, and say, O blessed Lord, this is the head that my sins have crowned with a crown of thorns, these be the hands that my sins have pierced, these be the feet that my sins have nailed, this is the face which my sins caused to be spit upon, this is the back which I caused to be whipped, and these be the sides that I caused to be wounded with a spear: thus we should complain of ourselves, and weep day and night, in that we were the cause of his death. If a man be found dead, there is inquiry made in the country how this man came by his death: So now that Christ is found dead on the cross, Simile. we must make inquiry how Christ came to his death, upon the inquiry we shall find that we be the crucifiers of him, not the jews only, but my sins and thy sins; for as a learned man saith, there be two crucifiers, There be invisible and visible crucifiers; the visible crucifiers are the jews; the invisible are the people of all ages: Wherefore, seeing our sins have brought Christ to his death, Simile. we should the more hate and detest them. Augustine saith, If a man should kill father or mother, would we let him lie in our bosoms, set him at our table, let him be in our houses? No, we would hate, abhor, and never abide him; why man (saith he) thy sins have not killed thy father and thy mother only, but thy Lord and Master, one that hath done more for thee, than all the world beside: wherefore then wilt thou let sin lie in thy bosom, wilt thou nourish it and entertain it still? nay, rather hate, detest, and spit at it. Fourthly, Fourthly, the ●nd why Christ suffered. The end why Christ suffered, was either general, to bring us home to God; or particular, to reconcile us to him, and to abolish sin. The General end was, The general end of his death. to bring us to God, that we might have communion and fellowship with him, for all our happiness consists in this bringing us to God; and all our misery in this, that we be strangers from him, for by the reason of our sins we have no communion with him: as Adam was cast out of Paradise, so we be all cast from the presence of God; and as he ran away from God's presence, hid himself, and could not abide it; so we are all run away from God, we cannot abide his presence nor stand before God, nor speak unto him; but Christ hath suffered to this end, to bring us unto him, and hath appeased his anger so, that now he doth look after us, and we may be bold to go to him, and speak to him in prayer. Here we may observe three things: First, 1 that we be strangers from God, and dare not come into his presence, but are abashed to stand before him, or speak unto him, before Christ hath carried and presented us to him: As in Gen. 47. 2. when jacob was come into Egypt to see joseph, he presented five of his brethren with his father jacob to King Pharaoh, because he was a stranger: so seeing we be strangers from God, who did not know us, the true joseph doth present us unto him. ay, Object. but doth not God know us? Doth he not know the creatures that he hath made? This is a heavy thing that God should not know us. To this I answer, that sin hath put upon us such a fearful ugly face and so deformed, Sol. that God doth not acknowledge us to be the creatures he made at first; therefore the true joseph doth bring us to God, and present us in his blood, saying, O Father accept of them, these be they for whose sake I was nine months in the dark womb of the Virgin, borne in a stable, laid in a manger; these be they for whose sakes I died that same cursed death on the cross; Father, for my sake accept them, and let my pains be their ease, my shame their glory, my death their life, and my condemnation their absolution: so that it is Christ that bringeth us home unto God, which is the general end of his sufferings: In Ephes. 2. 12. it is said, Remember, that at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world: but now in Christ jesus, ye who sometimes were afar off, are made nigh to him, by the blood of Christ: so it is the great price; that Christ hath paid for us, that brings us into favour with God, even his most precious blood. Secondly, 2 herein we may see, the marvellous love of Christ, that he would bring us home to God, and into favour again, and that not with a word speaking, but by dying and suffering for us: it had been a great love of Christ, if he had but spoke for us, although he had done no more, but what a great love was this; to suffer such great things, that it cost him his life and blood, he was not at rest till he had wrought our redemption; as Luk. 12. 15. saith he, But I have a Baptism to be baptised with, and how am I straightened till it be accomplished? And he did it not by speaking for us, but he did it by dying and suffering for us; Exod 32. 32. saith Moses, pleading for the people, Yet now if thou wilt forgive their sin, thy mercy shall appear, But if not, blot me, I pray thee, out of thy book which thou hast written: So saith Christ, Father spare thy people, or else wipe me out of the land of the living, let my life go for theirs, spare them and take me; Heb. 9 12. Psal. 40. 6, 7. we see that it is not the blood of calves and of goats, and beasts, that can redeem us, but Christ knew it must be a more precious blood that must do it; and therefore doth he offer his own blood, and saith, take my life and my blood, and let my people go free. Hence we may see the marvellous love of Christ, that he did not redeem us by speaking, but by suffering and dying for us, therefore seeing he loved us, we should be content to love again, and to do any thing that he requires of us. Saint Andrew when he was charged of the Gentiles, that he did not love their gods, he made this answer, Let me see if your gods can make me such a heaven and earth, and do so much for me, as my God hath done, than I will love your gods; but if they cannot, than they are not to be respected, nor regarded: so we may say to our vile lusts and to our sins, if ye can do so much for me as Christ hath done, than I will bestow my love upon you, but if you cannot, than you are not to be regarded, nor respected; He shall have my heart, that hath done these great things for me. Thirdly, 3 seeing Christ hath suffered to bring us to God, we must take heed, we do not defeat him of his labour; which we do, if we hang still in our sins: Deut. 24. 15. The Lord accounts the retaining and keeping of the labourer's hire, Simile. a great and grievous sin, even a crying sin; let us consider this, that Christ hath laboured for us, not for our meat nor money, but to bring us to God, to repentance, and to heaven; but if we hang still in our sins, and do not repent us of them, nor be brought home to God, we defeat him and will not let him have for his labour what he hath traveled for; as it is said, Esai. 5. 31. He shall see of the travel of his soul, and shall be satisfied; Christ hath traveled, but to what end? to bring us to God, to Repentance, to faith in Christ, to make us conscionable in our courses, this will satisfy him; but if men be not brought home unto God, if they do not repent, walk conscionably in their courses, it will grieve Christ, that ever he prayed in the mount, sweat in the garden, died on the cross: therefore seeing the end why Christ suffered is, to bring us to God, let us not disappoint him of it. Thus much for the general end. Now the particular end is twofold. 1. The particular end of his death. First to reconcile us. To reconcile unto God. 2. To abolish sin. First, to reconcile us to God, and to make us at one with him; so 1 Pet. 2. 24. Who his own self bore our sins in his body on the tree, that we being delivered from sin, should live in righteousness, by whose stripes we are healed; and joh. 1. 14. Behold the Lamb of God that takes away the sins of the world: even as the Lamb in the Law took away sin, so doth Christ, for in the Law when a lamb was to be offered, Simile. for the sins of the people, they came and laid their hands upon the head thereof, confessed their sins, and so they were put upon the lamb, which was killed, and the man went free; so Christ doth take away our sins, which are laid upon him, he is killed and we go free: therefore when the devil shall stand up at the day of judgement, to accuse us, and say we have sinned against God, we must not deny the matter; for than we are cast, and God may justly condemn us; Plead against Satan. but we must say, it is true indeed Satan, I have sinned against God, I have done thus and thus against Him, but I have had the Law for it, I have answered it: and although not in myself, yet in Christ, for he suffered and was killed for me, and hath borne whatsoever God could require at my hands, therefore seeing Christ hath satisfied, thou canst not require any thing at my hands: there is a rule in law, that if a debt be paid, they cannot require payment thereof again, therefore if we can prove payment of it by Christ, it cannot be required of us again. Secondly, Secondly, to abolish sin. Christ died to abolish Sin; for he did not only die to reconcile us to God, and bear that which we should have borne, but also to abolish and destroy Sin; therefore seeing Christ died to abolish it, we must take heed we do not strengthen sin, for if we nourish it, it will make all the death of Christ and his blood void to us: when joshua destroyed jericho, Cursed (saith he) be the man before the Lord, that riseth up and buildeth this City, etc. Iosh. 6. 26. So seeing Christ hath suffered to abolish sin, cursed shall that man or that woman be that buildeth it up again; therefore we have great cause to weaken sin, and to decline it, seeing he had not suffered any thing but for it: As 1 Sam. 25. 21. when David sent to Nabal, a messenger, and he returned a churlish answer again; saith David, Surely in vain have I kept all that this fellow hath in the wilderness, etc. so may Christ say, if we live still in our sins, and strengthen them, in vain have I suffered for them, in vain have I prayed, and died on the cross, and therefore if we live in our sins, we make his death of none effect unto us. Again, seeing Christ died to abolish sin, we must make this the end of our sufferings; for that which was Christ's end must be the end of our sufferings; therefore, dost thou suffer sickness, loss of thy goods, or other afflictions? Let this be the end of thy sufferings to abolish sin. Afflictions are called Crosses, Simile. because (as we know) that crosses are to crucify and kill men; so every affliction must be as a cross to crucify and to kill sin, our vile affections, and the immoderate lusts of our flesh; many a man is contented to suffer afflictions, but to what end? to abolish sin as Christ did? no, but for some by-respect of his own; we may not do so, for if we would have comfort in our sufferings, that which was Christ's end in his, must be ours also. Fifthly, Fifthly, of whom Christ suffered. Of whom he suffered, of God and of man: this is a lesson for our learning, not only to suffer at the hands of God, but also at the hands of men, because this is part of our conformity with Christ: Ordinarily the people of God, when they do suffer of God, do not suffer of men; and when they suffer of men, do not suffer of God; but if it fall out so, that we do suffer both at the hands of God and men, we should be quiet and contented with the good will of God, and say as Eli did, It is the Lord, let him do as it pleaseth him. It is the corruption of the world that they can be contented to suffer at the hands of God, but they cannot abide to suffer of men, they are impatient when it is so: and what men must we suffer of? the unjust, the wicked men: many can be contented to suffer at the hands of good men; as David saith, Let the righteous smite me, Lord; but we must be contented to suffer of the unjust men, for Christ did not only suffer at the hands of God, but also of wicked men. Now the sixth thing is, Sixthly, what Christ suffered, What he suffered; and here we have a double suffering, for he suffered things, 1. From God. 2. From Men. The things he suffered from God were two: First, the cup of Malediction, or of God's curse, tempered by our sins, of which he drunk in the Garden. Secondly, Desertions on the Cross, the hiding of God's favourable countenance from him, wherein observe: 1. How it wrought three afflictions in him. 2. His carriage in that estate. 3. The effects of it. Secondly, what he suffered from men; in which four things: 1. Apprehension. 2. Arraignment. 3. Condemnation. 4. Execution. The first thing is, the cup of Malediction, which our sins tempered for him: now see we what this bitter cup of God's wrath, which Christ did drink, wrought in him: and here we may consider these three Afflictions: First, 1 Fear: it is said, He began to be afraid; which was no ordinary or common fear, Affliction the curse of our sins wrought in Christ. but a dreadful horrible fear, such a fear as Moses had, for which it is said of him, Act. 7. 32. That he trembled, and durst not behold: And such as David had, when he said, Psal. 119. 120. My flesh trembleth for fear of thee, and I am afraid of thy judgements: so it was not an ordinary fear, but an horrible and a dreadful fear. At other times he was so full of holy courage, and of an undaunted Spirit, that his Disciples wondered at it; for when they told him that the jews did lie in wait to destroy him, he did not fear it; yet now he was horribly afraid; what was the reason of it? There were two things that made Christ so to fear: First, Two causes of Christ's Fear. because he was to stand before God in judgement, clothed and apparelled with our sins: If he might have stood before God in his own righteousness, than there had been no cause of fear; 1 but because he was to stand before him clothed with our sins, this made him afraid. Secondly, 2 He was afraid of death, which was near at hand: Now he was not afraid of death, as it was a dissolution of nature, a separation of the soul from the body; but as it was joined with the curse of God: But let us consider these two causes of his fear a little better, and we shall find good matter of instruction in them. First, 1 he was afraid to stand before God in judgement, clothed and apparelled with our sins: Causes of Fear. this was a strange thing, that he which was the Son of God, and the brightness of the glory of God, should now be afraid to stand before God. Now if he were afraid, how much more may we be to stand before God in judgement, to come before him in prayer, to appear in his holy presence? If the Son of God was afraid, then much more may we: Indeed, if we have repent for our sins, carried them over unto Christ, and do believe in him, than we may boldly stand before God in judgement, and come before him in prayer, and approach into his holy presence; when we may say as David doth, Psalm. 26. Prove me, O Lord, and try my ways; but if we have not repent of our sins, nor carried them unto the shoulders of Christ, if we do not believe in him, than we have just cause to be afraid. Gen. 3. When Adam had committed but one sin, he was afraid to come before God in judgement, and therefore hid himself. If Adam was so afraid when he had committed but one sin, Simile. how much more should we be to come before him, having committed many great and grievous sins? therefore howsoever we may carry away the matter closely, and be quiet in our consciences for a time, yet if God should but bring his judgements upon us, or death, so that we come to appear before God, than we shall quake and tremble; as Dan. 5. we see Belshazzar did, who whilst he was making himself merry, Simile. drinking and abusing the holy vessels of God, and the hand-writing did but appear on the wall, quaked exceedingly, so that his countenance was changed, his thoughts troubled, the joints of his loins were loosed, his knees smote one against another: Even so, howsoever the wicked may be at peace and quiet a little while, yet if God set up a throne of judgement, than they will quake and be afraid to come before him: In the Revelation we may see how the brave fellows and gallant lads of this world, and the great captains, howsoever they could carry away the matter, and be at quiet for a little time; when God sets up a tribunal seat to judge them, they run into caves and dens, and desire the hills and mountains to fall upon them, to hide them from the presence of God: So howsoever we may be at quiet for a time, if we have not repent for our sins; If God come to judge us, we shall quake and tremble, and desire the hills and mountains to fall upon us, and to hide us from the presence of God. Secondly, 2 Christ was afraid of death▪ which was near at hand; So Heb. 5. 7. Christ is said, 'Cause of Christ's Fear. in the days of his flesh, when he had offered up prayers and supplications, with strong crying and tears unto him that was able to save him from death: It appears he was afraid of death, in that he prayed against it. ay, but was Christ afraid of death? we see that in the Revelation many of the Saints of God loved not their lives, but did willingly embrace death: And Act. 20. the Apostle Paul was not only ready to be bound for the name of God, but to die for it: And therefore we see many of the people of God were not afraid of death how then was Christ afraid of it? I answer, that death may be considered two ways: 1. As it is a dissolution of nature, and a separation of the soul from the body. 2. As it is joined with the curse and wrath of God. Now Christ was not afraid of death, as it was a separation of the soul from the body, but as it was joined with the wrath and curse of God: thus as it is a curse, every man hath cause to be afraid of it, but if it be joined with the favour and love of God, than we have no cause of fear: john 8. Christ's threatens the jews that they should die in their sins; Oh it is a fearful thing when men die in their sins, under the wrath and curse of God unrepentant for them! There is a great cause why such should be afraid of death; a number of people there be that are contented to die, and yet they are covetous persons, vile livers, swearers and drunkards; but I tell thee, if thou hast not repent for thy sins, hast not carried them unto Christ, and applied his righteousness unto thee, thou hast great cause to be afraid of death: Pull the sting out of the serpent, Simile and thou mayst put him into thy bosom, but if thou let his sting alone, be will sting thee: So death hath a sting, as 1 Cor. 15. 55. which is sin; therefore let this sting be taken away, and then we have no cause to be afraid of death: But Revel. 20. 14. Death is said to go before, and Hell to follow after, so that Hell is the tail of Death; and therefore we have good cause to be afraid thereof. Bernard saith, If thou hast put away all shame, which appertaineth to so noble a a creature as thou art, if thou feel no sorrow, as carnal men do not, yet cast not away fear, which is found in every beast; We offer to load an Ass, Simile. yet he cares not for it, though we weary him out, because he is an Ass, but if thou wouldst thrust him into the fire, or into a ditch, he would avoid it as much as he could, for that he loveth life, and feareth death: fear thou then, and be not more insensible than a beast; fear death, fear judgement, fear hell. The second Affliction that wrought in Christ, 2 was heaviness and sorrow; and this not a common, Affliction of Christ. or an ordinary, but a dreadful sorrow. Now what was the cause that Christ was thus sorrowful? I answer, there were three causes of it: First, 1 because he saw the face of God discomfortably to look upon him, which was wont to shine upon him with an amiable and loving countenance; he that was wont to look so sweetly upon him, Three causes of Christ's Sorrow. now to see him as an angry judge, and not as a loving Father: This was it that made him sorrowful and heavy: The Scribes and Pharisees looked upon him angrily, yet he was never moved at it; but when he seeth Gods angry countenance towards him, this did more touch him, than all the bodily pains that he felt, for he never complained of the spickes and nails that were thrust into his hands and feet, nor of his whipping or buffetting, but when he saw God's angry countenance bend towards him, this made him complain on the Cross, My God, why hast thou forsaken me? Of which we have two Uses: First, Use 1. To prize the favour of God above all things, and to joy in it, howsoever men be displeased with us, to make little account of our ease, pleasure, and profits; but to prize the love of God above all things, and to say with David, Psalm. 63. 3. Because thy loving kindness is better than life, my lips shall praise thee: And Psalm. 4. 6. Lord, lift thou up the light of thy countenance upon us. Secondly, To mourn for the loss of God's favour more than for the loss of worldly friends, or for the loss of worldly goods or jewels: thus we see Christ did, he was sorrowful to see the angry countenance of God towards him: Exod. 33. 4. we see when the Lord had told the people that an Angel should conduct them, but he would no more go before them, because they were a stiffnecked people, they were dejected, and no man put on his best raiment; Simile. then Moses said, If thy presence go not, carry us not hence: So a Christian man must say, when he is going out of his door, Lord, carry me not from this place, unless thy holy presence go with me; for if God be not with us, we have just cause to be sorrowful and heavy: it is a pitiful thing that men can weep and sorrow for the loss of a wife, or a child, or of some worldly goods, but cannot weep for the loss of God's favour; judg. 18. 24. we see how Michah did weep for the loss of a false god; when the soldiers had taken away his gods, he runs crying after them; and when they asked him why he cried, saith he, Ye have taken away my gods, and now what have I more? If Michah thus wept for the loss of his false gods, how much more should we weep for the loss of the true God? And therefore men have great cause to weep when they have driven away God from them by their sins. The second cause of Christ's sorrow, 2 was, To make expiation and satisfaction for our sins: because all sins are done and committed with delight, therefore there must be sorrow and heaviness, to make expiation and satisfaction for them; for it is a ruled case, That, as we do commit sin with delight, so there should be sorrow to make satisfaction for it: therefore we are called often to weep and to mourn for our sins; the greatness whereof we may see, by the greatness of the sorrow that was in Christ; therefore we must grieve and sorrow for our sins, proportionably as Christ hath grieved and sorrowed for us; seeing whatsoever we should have suffered, he suffered for us. Thirdly, His sorrow was, to leave us him for an example, that as he sorrowed for sin; so unless we repent we shall sorrow and weep too. Christ sorrowed and wept for other men's sins; then we have cause to sorrow and weep for our own sins, to grieve throughly for them; as Hosea 9 1. saith the Lord, Simile. Rejoice not O Israel, for joy as other people, for thou hast go a whoring from thy God: So if we have sinned against God, there Is little cause why we should rejoice, therefore, what must we do? we must go into the Garden with Christ, weep along after him, fall down flat upon the ground before God, and never be at rest, till we have assurance to our souls that all our sins are pardoned; for shall Christ sorrow for our sins, and we never be moved? We see 2 Sam. 11. when Vria came to David, he bids him go down to his house and wash his feet, yet he would not, but slept at the door of the King's Palace; than it was told David, who demanded of him, why he went not down to his wife, Simile. his answer was, The Ark, and Israel, and juda abide in Tents, and my Lord joab is in the field; shall I then go into my house to eat and drink? etc. So we must say, My Lord jesus is in the Garden, weeping, sorrowing, sweeting, bleeding, and grovelling on the ground for my sins; and shall I live then in delight? Nay, I will sorrow and weep for them, for sin will cost sorrow, either here, or in hell; therefore, better it were to weep for them here in earth, when we may have comfort and hope, than to weep for them in hell, where we shall never have comfort; for sin is like to a leg that is out of joint, Simile. that cannot be set without great grief and sorrow. The third Affliction; 3 that which was wrought in Christ, was astonishment or an amazedness, Affliction of Christ. Matth. 26. 38. the Greek word doth signify, that he was in a great perplexity, that he knew not whither to go, nor what to say, nor how to wind out himself, such an astonishment there was, and such amazedness in the holy soul of Christ; what was the reason of it? because the curse of God was to come upon him for our sins. Oh think of this! this was that which did so amaze and perplex him; therefore if he was thus troubled and perplexed to think of the curse of God which he was to undergo, what shall become of us, what perplexity and amazement shall we be in when we shall stand before God, we shall hardly know what to do, or where to wind or turn ourselves, but we shall desire the hills and mountains to fall upon us, and to cover us from the presence of God, and from his angry countenance: And therefore let every man be afraid to live in his sins without repentance, and never let him look for hope of ease, unless he do repent and turn to God; here we have twenty tricks to put off the Law, and to shift that, but when we shall stand before God, we shall have no shifts to excuse the matter. SERM. XIV. MATTHEW 20. 17. And Jesus going up to jerusalem, took the twelve Disciples apart in the way, and said unto them: Behold, we go up to jerusalem, and the Son of man shall be betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death. And shall deliver him unto the Gentiles to mock, and to scourge, and to crucify him, and the third day he shall rise again. THe point now in hand is the Behaviour or Carriage of christ in his Afflictions, set out two ways: 1. By his Prostration on the ground. 2. By his Prayer. First, by his Prostration; Luke saith, he kneeled down, but the other, that he fell down flat upon the ground on his face: this is a strange thing, that Christ fell down on the ground not able to bear our sins, whereas, Hebr. 1. 1. He is able to bear up heaven and earth with his mighty Word: And yet the heavy burden of our sins pressed him down to the ground: Many a man makes a sleight matter of sin, but it is the heaviest burden that may be; for all other burdens Christian patience can bear, as blindness, sickness, loss of goods, or such like, but the burden of sin maketh the stoutest man to stoop; as Psal. 38. 4. For my iniquities are gone over my head, as an heavy burden, they are too heavy for me: So also, Psal. 40. 12. David complains thus, For innumerable troubles have compassed me, my sins have taken such hold on me, that I am not able to look up. Now we have three Uses: First, Use 1. seeing that sin is such a burden, that Christ is not able to bear it, we should be afraid to deal with it; and therefore before we meddle with sin, Simile. we should do as Porters do, that are to carry a burden, they will first poise it, and feel whither they be able to bear it, and if they be not, it shall not come on their backs: so before we meddle with sin, we should poise and feel the burden of it, and since it is such an intolerable burt hen: we would take heed how we meddle with it. Secondly, SER. XIV. seeing sin is such a heavy burden, that it made Christ to fall upon the ground; Use 2. not being able to stand under the burden of it, we must take heed we do not add to the burden of Christ: now by every sin we commit, we do add to this burden, and when we see Christ lying under the burden of our sins what do we? do we seek to ease him of his burden? No, we commit one sin to day, and another to morrow; and so we add from time to time, to make more heavy the burden that Christ bore for us; for there is great difference between the sins that the Heathen commit, and those of a Christian, for the sins of Christians they be upon the back of Christ, but the sins that the Heathen commit, they rest upon themselves. Exod. 23. the Lord saith, that if a man seeth his enemy's Ass under a burden, he is commanded to help him up: now if we be bound to show mercy to a beast, much more to Christ, therefore we must take heed that we do not add to the burden of Christ. Thirdly, seeing Christ was burdened with our sins we must feel the burden of them too: it is a marvellous thing, Use 3. that we never feel the burden of them, nor be not touched for them: Of which there be three Reasons: First, Two reasons why sin seems so light. because sin is in suo loco, in the place of sin; for as the Philosophers say, No Element is heavy or burdensome in his own place: as in the Sea, 1 let a man be in the bottom of it; although he hath the whole Sea on his back, Simile. yet he feels it not; but let him take up a bucket full out of the Sea, out of his place, and then he shall feel how heavy it is: so we do not feel the weight of sin in us, because this place is the place of sin, but let a man be taken out of this life, let him be brought before God's judgement bar, and then we shall feel the weight and burden of sin. Secondly, 2 because of the deadness, and insensibility of our conscience, Ephes. 2. 1. (saith the Apostle) Ye who were dead in trespasses and sins: we know if a man be dead, Simile. we may tumble a house down upon him, and he will not feel it; so because we be dead in sins and trespasses, this is the reason, why we cannot feel the burden of sin in us, although it be a great weight and burden. Thirdly, 3 because we look upon the face and not upon the tail of sin; upon the pleasures and delights of it, but not upon the tail thereof, that is, to the punishment which shall follow: the pleasures of sin may be compared to the streams of jordan, a pleasant stream, wherein the fish took great delight, Simile. play, leap, skip, and frisk; but at last it carrieth them into the dead Sea, and so are killed; so men delight themselves as it were with the streams of jordan, the pleasures and delights of sin, but it carrieth them into the dead sea, to hell and destruction: therefore because men look on the face of sin, and not on the tail thereof, this is the Reason why they feel it not. The second thing that was observed, was, the carriage of Christ in Prayer; wherein we are to consider two things: 1. What He prayed for. 2. The limitation of his prayer. First, First, what Christ Prayed for. what he prayed for: that this cup might pass from him: we are not to think, that this cup was a material cup, but the cup of God's wrath which he was to drink, and which our sins had tempered; that cup that David speaketh of Psal. Simile. 75. 8. every sin is like a drop of poison, put into this cup for Christ to drink; if a child should go into a garden, and gather rue, Simile. wormwood, and a number of bitter things; and temper a cup with them, and give them to his father to drink, this child might be condemned at every body's hands; so we may be censured in that we temper a cup, not for our father to drink, but for Christ our Saviour and Redeemer; the jews gave him gall and vinegar to drink, but we give him a cup tempered with our sins, more bitter than gall: therefore we must pray to God to forgive us and remember that when we sin, we are tempering a cup for Christ to drink; and as Christ prayed, that God would take away the cup from him, so must we, for if it be not taken away from us; we are like to drink it ourselves. The second thing observed in his prayer is, Secondly, the limitation of his Prayer. the limitation of it, Father, not as I will, but as thou wilt: He had a desire indeed that the cup might pass away from him, but with this limitation; if it were the will of God, for if it had passed from him, it had come to thee, and to me. Now as Christ prayed with limitation, so must we do; when we see any cross or affliction is ready to light on us, we may pray to God against it, but it must be with limitation if it be his good will; therefore this doth check the world that whatsoever they pray for, they must have it, without any limitation at God's hands or else they are impatient. Thirdly, Thirdly, the effects of Christ's Afflictions. we have to consider the wonderful, marvellous and strange effect that it wrought: which was that the pressure and burden of our sins caused Christ to sweat, not an ordinary sweat as we do, but to sweat blood, and that not thin but thick and congealed blood; besides it was not in a sparing manner, but in such abundance, that it came through his garments, and left the marks and prints behind upon the ground: such was the weight and burden of our sins, that it made him to sweat on this manner as we have heard; and that not when he was in the warm house, but in the garden, cold air, on cold ground, and in such a cold time, as Peter was glad to creep to the fire to warm him. All this doth show the strangeness of this effect; which made some think it could not be true, but we may see that all the ancient Fathers of the Church read it so, ever from the Apostles time, as Irenaeus, and Athanasius, and diverse others, as also it agrees with the love of Christ towards us; and therefore seeing it hath been thus read of all the ancient Fathers in the Church, and is agreeable to the love that Christ shows to us, we are to make no doubt of it. In the sweeting of Christ observe four things: 1. Who was the procuring cause of it. 2. The carriage of Christ in it. 3. The manner of it. 4. The end. First, First, the procuring Cause. what was the procuring cause; it was His Agony: (Agony doth signify in Greek, a combat, or a conflict) now this same conflict which Christ had, was not with any earthly power, but with God; and this was the cause of his sweeting: before Christ had a combat with fear and sorrow in the garden; he had wrestled with the devil, being tempted by him, and with the Priests in the temple; now he is come to combat and have a conflict with God. Which may teach us, that if we live in our sins, and do not repent of them, and put them off to Christ, we shall have an agony too; for we shall not only have the devil, and an evil and bad conscience to combat with, but we shall have God himself to fight against us: Sin as Revel. 2. 16. Repent or else I will come against thee shortly, and will fight against thee, with the sword of my mouth; so that if men do not repent, they shall not only have the devil, and an evil conscience, to combat and conflict with, but God himself: and this is the sorest combat that can be, to have Him to fight against them; it is a great matter for one to have a combat with the devil, and for a poor man to have a combat with a great power; but a far greater matter, to have a conflict with God. We see that a Christian had need of a great deal of faith, wisdom and patience; for he hath not only his sins and the devil to conflict with, but God to fight against him; therefore we had need to take Paul's counsel, Ephes. 6. To take to us the whole Armour of God, to be armed in every part, for (saith he) we wrestle not against flesh and blood, but against principalities and powers, etc. a Christian hath not to do with weak and frail men only, but with the devil, yea and many times with the Lord himself, who doth combat with us: therefore that we may stand at that hour how ought we to be armed, and to have the gifts of the Spirit? The second thing observed was, Secondly, the carriage of Christ. the carriage of Christ in this estate; it is said, he prayed the more earnestly: the more he felt himself pressed and burdened with our sins, the more earnestly he prayed. Which may teach us that the sorer our temptations, and the greater our conflicts be, the stronger must be our endeavour to resist them, the more earnest our prayer; we must strengthen our faith, and renew our repentance, that so we may stand in the temptation. Simile. I have showed you heretofore that little Bees in a storm or tempest, catch up little stones in their claws, to balance themselves against the wind and storm, that so they be not carried away with storm or tempest; so Christians must do, when there is a tempest up, get little stones, as it were, in our claws, get faith and repentance renewed, pray the more earnestly, that so we be not carried away with the temptation, and overcome with the conflict: many a Christian complains, that he is troubled with evil motions, that he cannot rest, nor be at quiet; and some complain of the deadness of their hearts, and insensibleness of them; now in this case what must be done? the sorer the temptation is, the greater must be the endeavour to resist it; therefore we should be the more earnest with God in prayer; and apply ourselves to the use of good means, that so we may not be carried away with the temptation: if a tree begin to dye at the top, Simile. the way to help it is not to pick away the moulds from the roots, for this is the way to kill it quite, but to lay fresh moulds to the roots: so if a Christian begin to droop, the way to recover him is not to withdraw himself from the means, but to apply himself to it, to pray, read, meditate, hear the word preached, and to receive the Sacraments. 2 King. 8. 29. When jehoram was wounded of the Assyrians, he turned into jezreel to be healed of his wounds: so a Christian must do, when he feels himself to be wounded, in his love, faith, care, or in his patience, what must he do, but return to the use of good means, to be healed again in his love, and in his patience, and in his grace. Thirdly, First, He did sweat. the manner of his sweat: and this is declared in these five circumstances: first, it is said that he did sweat; the Philosophers say, that all sweeting ariseth from too much labour or pain, for nature being pressed above her strength doth cause sweeting; therefore so long as a man doth not exceed the power and ability of his nature, he doth not sweat, but when he is pressed above his strength that makes him sweat. Gen. 3. saith the Lord to Adam, Thou shalt eat thy bread in the sweat of thy face: why did not Adam labour before this? Yes, but the labour which he had before, was a delightful, not a painful or penal labour; so Christ being pressed with the burden of our snnes, and the weight of them, this made Him to sweat, Christ could have borne the heaviness of the earth on his back without sweeting, but our sins did so press and burden Him, and the weight thereof was so heavy that it made him to sweat. It is a wondrous thing, that Christ should thus sweat under the burden of our sins, and we go away and feel nothing; well, sin will either cost sweeting here, or in hell, better it were to sweat for them here, where we may have an end of sweeting, than in hell where there will be no end. Secondly, Secondly, blood. He did sweat blood; Philosophers say, that a man may not only sweat water but blood; as a man being stung with a serpent: but Christ did sweat blood, when there was no hand to touch him, nothing but the serpent of our sins to sting Him. The use is, Use 1. for our example; that if Christ did sweat blood for our sins, than our consciences should bleed, in the consideration of them: I have showed you heretofore, that if a man be slain, bring the party that killed the dead man into the place where he is, Simile. and his wounds will bleed afresh again; now we be the men that have slain Christ, therefore when we come to the Lords table, there is the remembrance of the dead body of Christ; therefore although Christ's body do not bleed, yet when we come there again, let our souls and consciences bleed, in the consideration that our sins caused Christ to sweat blood; Psalm. 119. saith David, Mine eyes gushed out with rivers of tears, because men kept not thy Laws; now if David did weep for other men's sins, how ought we to weep for our own? Secondly, in that Christ did sweat blood, it sets forth the infinite love of God to us, Use 2. that he thought nothing too dear to redeem us with: The Devil could say, job 2. 40. Skin for skin, and all that a man hath will he give for his life; but Christ was content to part with his life, to sweat out his heartblood and his lifeblood to do us good; therefore let us not think much to do any thing that he commands us. Thirdly, 3 that he did not sweat thin blood, but it was thick blood; Physicians say, Thick blood. that in some extremity, a man may sweat blood, but it is thin blood; as a man being put to a fearful death in Paris, the fear and horror of it made the man to cast forth thin blood: All that a man suffers, is for his own sins, but the punishment that Christ suffered, was for the sins of all: Heb. 12. 1. therefore, as Saint Paul advises, Let us cast away everything that presseth down, and the sin that hangeth so fast on, etc. Physicians say, there be some things, which if a man take, they will soak into the flesh, and that they cannot be voided without sweeting; so sin soaks into our flesh, that it cannot be voided, but Christ must sweat blood to drive it out; job 15. 16. and yet man drinketh in sin and iniquity like water, as job speaketh; which may teach us, that it is a hard matter to reconcile and to bring a man into favour with God; there is no man able to do it, no not the holiest man that is, as David speaks, Psal. 49. 8. None of them can by any means redeem his brother, nor give God a ransom for him, for the redemption of their soul is precious. Christ must not sweat water, but blood, and thick blood, even cloders of blood for it, as I showed you in the morning; all the blood of the Martyrs, and of the holy men are not able to free us of our sin, if it should be gathered all together in a basin; but it must cost Christ his life and his blood, to reconcile and bring us into favour again; therefore we see it is not a small, but a great matter to reconcile and free us from the least sin. Fourthly, 4 It ran thorough his garments; Esay 63. the Prophet wonders at Christ, It ran thorough his garments. that he returns from the passion of his sufferings with his garments died in blood, saying Who is this that cometh from Edom, with died garments from Bosrah. Now as the garments of Christ were died in blood, so our consciences must be washed and dipped in his blood, or else we are not accepted of God: Revel. 7. 13. there is an answer made to a question; one of the Elders asked, Who are these which are arrayed in white long Robes? Answer was made; These are they which came out of great tribulation, and have washed their long Robes, and made them white in the blood of the Lamb: Simile. So we must wash our Robes in the blood of Christ, and then we shall be glorious and beautiful in his sight; we read, Exod. 12. when they killed the Paschall lamb, they took the blood thereof and sprinkled it on the doore-posts, Simile. that when the Angel of destruction should come and find the same on the doore-posts, he might pass over them: So if we can get but a few drops of the blood of Christ into our hearts, and besprinkle them, the Angel of destruction will pass by us. Fifthly, 5 It ran down to the ground, in a plentiful manner, so that if one had come many hours after, It ran on the ground. he might have found the marks and prints of his blood, that one who had come after might have said, Lo, here is the place where jesus Christ, my blessed Saviour and Redeemer, was humbled for my sins; where he being in an agony, did sweat blood, here be the marks and prints of it: All this is to give us example, that as he left the marks and prints of his humility, we should also leave marks and prints of our repentance and places of our prayer, that a man may say, when he seeth the place again, here I did repent my sins, here I prayed to God, and in such a place I was humbled: thus we must labour to leave marks and footings of our obedience in our houses, gardens, and places where we be; Simile. as Acts 9 when Dorcas was dead, her friends showed the garments that she had made for the poor; thus she left marks and prints behind her: so the woman in the Gospel, she brought a box of Ointment, and poured it on the head of Christ; therefore Christ tells her, Wheresoever this Gospel is preached, that she hath done shall be spoken of for a memorial of her. A number live in the world, but where is the marks and prints of their goodness, faith, repentance? The jews said of the Centurion, that he did build them a Synagogue: Thus he left a print of charity behind him. There be a number that leave marks and prints behind them, but what are they? of drunkenness, profaneness, disorder, of contention in setting men together by the ears: it is said of the Devil, Simile. that he leaves a stink behind him; so it may be said of his servants, that they leave a stink and a bad savour behind them; but we must not leave such behind us, ours must be marks and prints of wisdom, and grace, of love, patience, and such like. The second thing that Christ suffered from God was Desertion, The second thing Christ suffered from God on the Cross. or a forsaking on the Cross; which was such a grief as made him bitterly complain; all the other things he suffered with silence and patience, but this made him cry out, My God, my God, why hast thou forsaken me? He never complained when they crucified him, whipped him, set a crown of thorns on his head, and nailed his hands and feet on the cross; but when he saw God's angry countenance towards him, that God was in show departed from him, becasue of our sins, this made him complain. And this may teach us, that above all things, it is the greatest grief to a Christian, to find that God is departed from him; all other troubles a man may endure, but when God hath taken away his grace, this may make one bitterly to complain: So we see Saul complains of this to Samuel, 1 Sam, 28. 15. (saith he) The Philistines be come upon me, and God is departed from me; it were nothing for to have all the world to forsake him, if God did not; but if God forsake a man, where is his comfort? Now that which Christ suffered of God on the cross, is showed two ways: 1. By the Cause. 2. By the Effects. The first Cause was the darkening of the Sun upon him, The first cause. the Effect was the bitter complaint that he makes, that God had forsaken him; as if he should say, It doth not grieve me, that my Disciples or my kindred (notwithstanding the kindness and love that I have showed them) or that my mother hath forsaken me; but this is that which grieved me, that my good Father hath forsaken me for the sins of my people. O let us think of this, that it is the heaviest distress that can befall us, to have God departed from us; therefore howsoever our friends forsake us, and the world leave us, yet take heed that God doth not depart from us: It was David's comfort, that although his father and mother should forsake him, yet God would not forsake him; so this must uphold us, that although our friends and kindred forsake us, yet God will not; for if God should, what comfort can we have? But what was the cause of it? the apprehension of the fearful darkness of the Sun three hours together, almost all the time of his passion, from twelve a clock till three. Now in this darkness of the Sun, we may observe three things: 1. The Manner of it. 2. The Cause of it. 3. The End of it. First, 1 the manner of the darkness; it was at twelve a clock, at the brightness of the day, The manner of it. at noon time: secondly, it was of long continuance, almost all the time of his passion: thirdly, it was not only about the Cross, and in jerusalem, but all the Land over. There is some difference amongst Divines about the extension of the darkness, some hold it was all the Land of judah over, some all the world over; Tertullian saith, that this heavy hap, that the Sun was darkened all the world over, (at the time of the Passion of Christ) was put into a book at Rome, and also amongst the Grecians it was so reported of; so likewise S. Cyprian saith, that this darkness was not in the Land of judah, but all over the world: And this was the manner of the darkness. Now this darkness must put us in mind of the fearful darkness that shall cover the faces of the wicked, Use▪ if they do not repent; for as Christ's face was covered in the brightest time of the day, so shall their faces be covered, when things should be at the best with them, even when they be at the height of their glory: Amos 8. 9 In that day, saith the Lord God, I will even cause the Sun to go down at noonday, and will darken the earth in the clear day; so that in the midst of their joy, and in the midst of their glory, the Lord will bring darkness upon them, and so dash all their glory and joy; Prov. 13. 9 it is said, God will put out the candle of the wicked. And (for example) we see Haman when he was at the top of the King's favour, and in his chiefest glory, than the Sun was darkened upon him, he was taken and hanged on the gallows which he had set up for Mordecai; so likewise, Dan. 5. when Balthasar was drinking, tippling and carousing in the vessels of the house of God, and presently the hand-writing appeared on the wall, and writ his destruction that night, he that was so merry, was killed: So, Luke. 12. 20. the rich man in the Gospel, he would go build his barns greater, when presently there came a voice unto him, Thou fool, this might shall they take away thy soul; even so all the wicked men of the world, that are not careful to give glory unto God, when they be in the top of their mirth and of their pleasure; all their mirth shall be turned into sorrow, their glory into shame, their peace into trouble: So we see Herod, Act. 12. when he was in shining apparel, and had made an Oration to the people, who cried out, The voice of God, and not of man; Simile. because he was not careful to give glory unto God, the Angel struck him with a loathsome disease, he was eaten of worms, and so died. Thus the Lord will darken our comfort, if we do not repent; for if God brought darkness on his Son, than he will much more bring it on the wicked for ever: Simile. If a poor man have an house; and the Sun do shine in comfortably to refresh him, and his children that be about him; if the same man take a veil and hang between the Sun and the house, he doth deprive himself and his children of the comfort of the Sun; so God if he doth shine comfortably upon us, and we take the veil of our sins and hang up, what do we but deprive ourselves of those comforts and joys which we might have had, and so bring darkness upon ourselves. Now this darkness that shall come upon the wicked, although they may escape it in this life, yet they shall be sure of it at the day of judgement: So it is said, Matth. 25. Take the unprofitable servant, bind him hand and foot, and cast him into utter darkness: And therefore, howsoever the wicked may go on in joy for a season, and be partakers of the light of the Sun, of the Moon, and many other comforts; yet the time shall come, that neither the light of the Sun or Moon, nor any Star or candle shall be any comfort to them; as we may see in Exodus, what a fearful darkness there was over the Land of Egypt three days together, that they could not go one to another; but how much more fearful darkness shall that be, that shall not last only three days together, but for ever and ever: therefore let us pray to God, and repent of our sins, get faith in Christ, that we may be delivered from this fearful darkness that shall come upon the wicked and ungodly. Secondly, The second cause of it. The cause of this darkness; It was not by any natural cause, but by the hand of God, which I will prove by two Reasons: First, Reason 1. because there is no eclipse of the Sun, but it comes by the body of the Moon, for the body of the Moon coming between the light of the Sun and us, Simile. makes the eclipse; as the hand of a man being held between the light of a candle and his own eyes, doth hide away the light of the candle from his eyes; so the body of the Moon coming between the Sun and us, makes the Sun to be eclipsed: Now the Moon comes not near the Sun, but when she changes, but this was when the Moon was at the full, and in a perfect diameter to the Sun; for we know that the jews Passeover was kept in the full of the Moon, therefore it was no natural cause. Secondly, Reason 2. it was no eclipse of the Sun, for the Moon could take away but part of the light, because the Sun is bigger by many degrees than the Moon; so then there was no natural cause of this darkness, but it was only the hand of God that did restrain it, even as he did restrain the heat of the fire, when the three Children were cast into the fiery furnace; there was fire, but God restrained the heat thereof, that it could not burn; so, there was the Sun at that time, but God restrained the light of it three hours together: Again, (as the Philosophers say) the second cause cannot work without the virtue of the first, therefore if the first cease, Simile. the second must needs cease; as we see in a clock, if there be a stand in the great wheels, there must needs be a stay in the lesser, because the great wheels carry about the little ones; so (as I may say) God is as the great wheel that carrieth about the creatures, therefore when there is a stay or an cessation in God, there must needs be a stay and cessation in the creatures. This therefore should make us afraid to sin against God and displease him, because he is able in a moment to destroy all the creatures, or to restrain them; therefore we have cause to be afraid to offend or displease him: Simile. we see how afraid men be to sin against the King and offend him, who yet can but kill the body; but God is able to kill both foul and body, and cast them into hell fire: All the Kings are not able to restrain the influence of the heavenly bodies, but God we see is able to do it; he can restrain (as job saith) the influence of the Pleyades and Orion; And therefore how afraid should we be to snne against him? Indeed so much the more, because we have made a covenant with God of new obedience; we see if a man have given one a piece of gold or silver upon a condition, that if he do such and such things, he shall double the gold; Simile. if he be tempted, he will say, I dare not do it, because I am bound to the contrary; so, if we be enticed to any sin, we should say, I dare not do so, because I am bound to the contrary; if a man set a bowl well at the first, it is like to run well, but if it be not set well, it cannot possibly run well; so if we set ourselves in a good course at the first, it is like we shall continue well, but if we do not, how is it possible we should come in a good course? Thirdly, 3 The end of it: Some say the Sun was darkened, because it was ashamed to behold the death of the Son of God; The end of the Darkness. and therefore was darkened, even as Hagar would not see the death of her child; some say that the end was to deter the jews from the death of Christ: Simile. As a man when he would not have his servant to leave work, he will not put out the candle; so say they, it was to keep the jews from so vile a thing, as to kill the Son of God, therefore the Sun was darkened: but in my mind there is another end (howsoever these may be probable) and that is this, that seeing Christ was to suffer for us, and for our sins, therefore God did darken the Sun upon him: To teach us that we deserve not to have the light of the Sun, Moon, or Stars to shine on us; therefore, when as we look upon our gardens, wives, children, lands or goods, we must confess and say, O Lord, we deserve that thou shouldest have wrapped up all in darkness, and that we should not have any light, to have seen any thy blessings: This should stir us up to be thankful to God for the light of the Sun, Moon and Stars, yea, for the light of a candle, even for the least light we enjoy. SERMON XV. MATTH. 27. 46. And about the ninth hour, Jesus cried with a loud voice, saying, Eli, Eli, lamesabachthani, that is to say, My God, my God, why hast thou forsaken me? IN the Gospel, when our Saviour had fed five thousand people with five loaves and two fishes, he bids them gather up the fragments, that nothing be lost: So we should do in the sufferings of Christ, gather them up so that nothing be lost, never a drop of blood that he shed in the Garden, never a sigh or sob, or word on the Cross should fall to the ground; this must be our care, as also that we get clean hearts and souls to keep all in. That which Christ suffered at the hands of God was twofold; In the Garden, and on the Cross, of which we have spoken. The next thing we are to speak of is, 2 the bitter complaint of Christ on the cross; The effect of Christ's suffering on the Cross. wherein two things are to be considered: 1. The time when he complained. 2. What he complained of. The time may be considered in three particulars: First, 1 that he complained at the ninth hour of the day, after the fearful darkness, there was none of the soldiers, that complained, nor any of the jews that were moved with it; but we see Christ complains, when he saw how the wrath of God came against him for our sins. Which must teach us that though the world be not moved, nor touched with the present judgements that be upon them, yet we should take them to heart, and labour to make a good use of them: the Prophet complains of this; Thou hast smitten them, and they have not mourned, etc. And jerem. 8. 6. I. hearkened and heard, that they spoke not aright; no man repent him of his wickedness, saying, What have I done: And Zeph. 3. 5. Every morning doth he bring his judgements to light, he faileth not, but the wicked will not learn to be ashamed. There is not one day that cometh over our heads; but there is one judgement or other, that befalls ourselves, or others; therefore howsoever others are not moved at it, nor take it to heart, yet we should: SER. XV. there be a number of strange judgements come upon us from time to time, which though the wicked let slip and never regard, yet the people of God must be wise to make a good use both of the judgements that come upon themselves and others: Simile. if a man hear the king's writs be out against him; will he let the matter alone? No: but he will make agreement, or else he knoweth it will come to a greater charge: so the judgements of God are God's writs (as it were) what, shall we let them alone? No, but agree quickly, lest it cost us a great deal of pains and labour afterwards. But what was it that made Christ complain? It was in him the power of grace that brought it home to his heart: Quest. Sol. in like manner if the power of grace be in our hearts, it will teach us to make a good use of all the judgements of God. Secondly, 2 he complained on the cross, it was not in the garden; for there was some distance of time, between that which Christ suffered on the cross, and that in the garden, so that he did not suffer all his pains at one time, but there was some space and intermission between them: which must teach us, that it is the Goodness and Mercy of God, that all our afflictions come not upon us at one time, but there is a space between 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 be always wroth, for the Spirit should fail before me, and the Souls which I have made: all our troubles shall not come at an instant, nor all our temptations, lest our spritis should fail, but there shall be a space and a time betwixt them: so Matth. 4. it is said, that the devil left Christ for a season: hence appears not only the goodness but the mercy of God, that the devil doth leave tempting of us, for a season, yea, even God himself, doth leave and cease to bring all his afflictions upon us at one time, still there is some intermission and space between them, that so we may be quite overcome, but may have a breathing time to recover our strength again. The third is, 3 that it was the ninth hour of the day, a little before his death. This must teach us, that greatest extremity, 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 removed from me like a shepherd's tent; I have cut off like a weaver my life: he will cut me off with pining sickness; from day even to night wilt thou make an end of me, etc. so in the Revelation we see, because the devil hath but a short time to continue, therefore he rages and takes on the more: and bends all his forces to bring troubles upon the people of God. There be two especial times, Two times the devil tempts busily. that the devil is busiest to disturb God's people: first, at their entrance into a Christian calling; so Matth. 4. no sooner was Christ called to his office, but he was straightway tempted of the devil; the same still he doth to us, no sooner are we entered into a Christian course or calling, Simile. having given our names to Christ, but we are assailed by him. I have showed you heretofore, if a prisoner break prison the jailor will lay all the country about till he hath gotten him again: and if he take him he will lay more irons upon him, and use him worse than he did before: so the devil doth, when a man is once converted and brought to God, escaped out of his thraldom, he will labour by all means to catch hold on him again; so that we see at the entrance of a Christian into an holy course the devil will be most busy. Secondly, 2 at the time our death; when because the last enemy that shall be destroyed is death, the devil thrusts himself in with death, that he might make death more bitter and strong, thereby to destroy us if he could: joh. 14. 30. (saith Christ) for the prince of the world cometh and hath nought in me: so Gen. 15. when the Sun was down, the fowls came, and fell upon the carcase of the beast, that Abraham had killed for a sacrifice; in like manner when sorrow is at hand or when death is come, the devil will be most busy to hinder us: therefore being forewarned we 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 be able to say with Christ, joh. 14. 30. The prince of the world cometh, and hath nought in me. Secondly, what he complained of, that he was forsaken of God; it is a very strange thing that the Son of God should be forsaken; yet very true, in respect of the bitterness of his passion, and sense of his humanity, he being oppressed with infinite dolour and pains; and this complaint of his is not of desperation and diffidence, (for he calls God, his God) but of contention and strife with his most bitter and sorrowful tentation. This must teach us, that if the Son of God was forsaken, when he found sin upon him, though it were but imputed, than we may be sure, that if God find sin upon us, he will forsake us. Here we are to observe four things: 1. What it is to be forsaken. 2. How far He was forsaken. 3. For what He was forsaken. 4. His carriage in this estate. First, First, what it is to be forsaken. to be forsaken of God is nothing else but to want the grateful presence of God in goodness and grace. Now there is a twofold presence: 1 there is a general presence to sustain and uphold us, in our being and actions which is common to all: thus the devil hath the presence of God, which is that presence Paul speaketh of in the Acts: In him we live, move and have our being; let a Carpenter make a house, and when he hath done, let him go whether he will, the house will stand: but it is not so with us; for God when he hath made us, must uphold us, or else we fall to the grave, and come to nothing; as a staff in a man's hand, as long as he holds it: so long the staff stands; but if he withdraw his hand, it falls: so it is with the world and all things in it. Now besides this general presence, there is a particular presence in grace and goodness; 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 only present, to sustain and uphold us in the life of nature: but to be present with us in the life of grace: therefore to want the presence of God, Use 2. is to want the comfortable feeling of God in grace and goodness: this is meant by being forsaken of God, to find Gods angry countenance against us for sin. Secondly, Secondly, how far forth God forsaken. how far forth Christ (and so a Christian) may be said to be forsaken: I answer two ways: 1. The one is in the life of nature. 2. The other is in the life of grace. First, 1 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 be forsaken, thus Christ was forsaken; and the Thief on the cross: he was not freed of his bodily pains, yea and he lost his life too; but God did not forsake him, in the life of grace he gave him his Spirit and grace still. And thus the poor Martyrs were forsaken in the life of nature; Heb. 11. it is said some were racked, and some were sawn 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 God's servants may be forsaken; yea this kind of forsaking is needful; as in some diseases, when a Physician comes and seeth a man hath abundance of blood▪ Simile. whereby he is subject to maladies, he will presently open a vein and take away the corrupter blood; so God this same skilful Physician, seeing that abundance of ease, wealth, and health would do 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 me that I have been afflicted, that I might learn thy statutes; therefore although a man may be forsaken in the life of nature: yet if he may have the more strength in the life of grace, and can feel it so with him, or as Paul speaks, that although he dieth daily, yet his comfort and consolation in God increaseth, than it is good for that man to be thus forsaken of God. The second desertion is, The second desertion. 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 do not take away his Spirit; but if God do not only 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 we had need pray to God for this, that although he forsake us in the life of nature; yet that he would not take away his Spirit and grace from us; so David prayeth, Psalm. 51. Take not away from me thy holy Spirit; as if he should say, though thou take away from me, Simile. 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 me thy Spirit. Here we are to take notice of an error in the world, that if men be forsaken in the life of nature, than they complain, but never are moved 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 war against me, and God is departed from me; and yet never was moved when the Spirit of the Lord departed from him, and an evil spirit from the Lord was sent to trouble him, as we may read, 1 Sam. 16. 14. Thus we can complain, when God hath forsaken us in the life of nature, but are not troubled when we have lost any sanctified grace; therefore howsoever poverty, blindness of lameness be upon us, yet let us pray to God as David did, Psal. 51. that He would not take away from us his Spirit and grace. Now since we are fallen upon this point, how far forth a Christian may be forsaken in the life of grace, we will proceed in it a little farther for the satisfaction of every man's 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, How far forth one may be forsaken in the life of grace. 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 down 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 God's favour, yet nevertheless he had the grace and power of the Spirit. We have many examples in the Scriptures, that the people of God have wanted this same sweet feeling of God's favour; we see how David complains, I said in mine haste, I am clean cast out of thy sight: So the Church in the Canticles, Cant. 5. 7, 8. being as it were forsaken, went up and down to seek Christ; yet the Church in that hard time did not want the operation and power of the Spirit, though she wanted the sweet feeling thereof, and the joyful and delightful presence of Christ; even so a Christian hath not always a like feeling of it, but when a man wants it, than he must sustain himself by faith, as we shall hear hereafter. Now if question be made, Quest. how far forth God may forsake a true Christian? I answer in known terms, That he doth not forsake totally and finally. This I will first prove by certain grounds; Sol. secondly, I will explain it; and thirdly, I will make use of it. First, 1 I will prove it by these four grounds: The first is drawn from the promise of God: Four grounds proving that a Christian, or a true believer, is neither totally nor finally forsaken of God. There is a promise made, Iosh. 1. 5. I will not fail thee, nor forsake thee: this promise made to joshua, Saint Paul applies to all the faithful people of God, Heb. 13. Now if God will not forsake his faithful people, than we may have comfort, that God will not forsake us, if we be faithful. The second is drawn from the nature of God; 2 Now the nature of God is not changed, for them whom he loveth, he loveth to the end, joh. 13. 1. And Rom. 11. 28. The gifts and graces of God, are without repentance. The third is drawn from the power of God, 3 1 Pet. 1. 3. We are kept by the power of God to salvation: And john 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 virtue of Christ's Prayer, joh. 17. 11. Holy Father, keep through thine own name those whom thou hast given me: 4 So he prayed that Peter's faith might not fail him: Now as the prayer of Christ sustained and upheld Peter in his falls; so it shall uphold and sustain all the godly in their falls; And these be the grounds. Now I will explain the same: 1 First, that in all the falls of God's people, they fall not totally from grace and goodness, They fall in part. they fall but in part; for as it is 1 joh. 3. 9 There is a seed in them; a seed and a root of goodness and grace remaining in them, in all their falls; as we see in David, when he had fallen grievously, Psal. 51. Lord, saith he, take not thy holy Spirit from me: And so in his going astray, he cries and calls to God, Psal. 119. 178. I have gone astray like a lost sheep, seek thy servant, for I have not forgotten thy Commandments: 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: Simile. And therefore, Act. 20. 10. as Paul said of Eutichus, when he fell out at the window, Trouble not yourselves, his life is in him: So we may say, in all the falls of God's people, trouble not yourselves, nor be discouraged, for there is life in them, there is the Spirit of grace, although men do not see it. Secondly, 2 though a Christian fall, yet he falls not finally; he shall not be forsaken for ever, He falls not finally. it is but for a little time; as Esay 54. 7. For a small moment have I forsaken thee, but with great compassion will I gather thee; in a little wrath, I hid my face from thee for a little season: but with everlasting kindness, have I had compassion on thee: So in another place it is said, Though heaviness endures for a night, yet joy cometh in the morning. I have showed you heretofore, Simile. that it is with a Christian, as with a man in a swound, bring a man then to the fire, rub and chafe him, and put a little Aquavitae in his mouth, if there be any life in him, he will recover again: So it is with a Christian in his falls; if he be brought to the means, to the Word preached, to prayer, or to the use of the Sacraments, if there be the life of grace in him, he will recover again: so than God doth not forsake a Christian finally. The Uses are; First, Use 1. seeing God doth not forsake totally and finally; we may see what a comfortable estate it is to be a true Christian, he may have assurance that God will not forsake him for ever: this is an excellent privilege and prerogative that a Believer hath, his friends and kindred may forsake him, but God will never; therefore such a man may say (by himself privately) Lord, I thank thee, although my friends and my kindred have forsaken me, yet thou hast not; on thee I will rely, and put my whole confidence in thee, for thou hast promised, that whilst I trust in thee, thou never wilt forsake me: And this is a sweet comfort that a Christian may have; a servant may be forsaken of his master, as the Amalekite was, 1 Sam. 30. 13. and a child may be forsaken of his mother, as Moses was, Exod. 2. 3. a husband may forsake his wife, one friend another, but God will never forsake them that be his servants. Secondly, Use 2. seeing God doth not forsake his finally nor totally, let us labour to be one of his servants, and then we have an evidence, that God will not leave us not forsake us; a father may forsake his child, a master his servant, a landlord may cast off his tenants, but God will not forsake them that do depend upon him; if we be his servants, than we have an evidence to show, whereby we may assure ourselves, when all else leave us, yet God will not forsake us. Thirdly, Use 3. seeing God will not forsake us finally and totally, it is a shame for us to forsake him; Simile. the child hath greater cause not to forsake the mother, than the mother hath to forsake the child; for the child cannot live without the mother, but it is like to starve and perish, but the mother can live without the child; so we have greater cause not to forsake God, than he hath to forsake us, we cannot live without him, and he can be glorified though we were in hell. Therefore, seeing God hath not forsaken us, it is a shame for us to forsake him. The third thing is, 3 To know what the cause is, that God forsakes his people: To answer briefly, Why God forsakes his people. It is for sin: Why, is sin such a great matter, that it will make God forsake his creatures? I answer, it is sin, and nothing but sin; let a man's estate be what it will be, never so rich or poor, if he do not repent his sins, but live in them, and commit them from day to day, it will cause God to forsake him: therefore, art thou poor or rich? do not sin against God and live in it without repentance, for it will make God to depart from thee: For, look what was the cause that God did forsake his own Son, the same will make him forsake thee: Now sin was the impelling cause that made God forsake his Son, for when he found our sin upon him by imputation, he forsook him awhile; therefore consider with thyself, if God would not spare sin, but punish it upon his own Son, though it were but imputed to him; than it is sure, if he find sin upon thee, he will forsake thee, if thou repent not for it; for if God spared not the Angels when they had sinned, neither spared his own Son, when he found our sins imputed unto him, surely he will not spare thee unless thou repent; howsoever thou do not find it in time of health and peace, yet when the day of death, or the day of judgement cometh, thou shalt see thyself forsaken of God. O that the wicked would consider this, that if they live in their sins, and do not repent, God will forsake them! It was sin that made God depart away from his Temple and from his own house, as Ezek. 8. 6. saith God, Son of man, seest thou not what they do, even the great abominations that the house of Israel committeth here, to cause me to depart from my Sanctuary? So we see that sin made God to forsake his own house, and the place that he had appointed for his own glory, if we provoke him by our sins, he will depart from us, unless we repent. Fourthly, 4 How a Christian should carry himself, when he finds himself to be forsaken of God: How we should carry ourselves being forsaken. This may we see in the famous and memorable example of Christ; for look how Christ carried himself when he was in show forsaken of God; so should we carry ourselves, when we likewise find ourselves forsaken of him. Now Christ carried himself; 1. Mournefully, for he did in that bitterness come to God. 2. Patiently, he did not murmur or grudge against God. 3. Holily. First, First, mournefully. he carrieth himself mournefully; he did bitterly complain to God when he saw himself to be forsaken. Now as Christ carried himself mournefully when he saw himself to be forsaken of God; so we should mourn and bitterly complain to ●od, when we see ourselves forsaken of him: as 1 Sam. 7. 2. we see the people of Israel lamented after the Ark twenty years together, all the while being without it; so we should weep and lament many days together, so long as we find ourselves forsaken of God. joh. 20. when Mary had lost Christ, she seeks for him, and standeth weeping by his Sepulchre: saith Christ to her, Woman, why weepest thou? to which she answered, they have taken away my Lord, and I know not where they have laid him: I have good cause to weep, they have taken him away, or I have lost him, in whom I have laid up all my hope, comfort and joy; so a Christian man or woman may say when he finds himself forsaken of God; I have good cause to weep and mourn, many a-day together; for I have lost Christ, he is departed from me in whom all my joy and comfort was laid up. Secondly, Secondly, patiently. Christ did carry himself patiently, he did not murmur and grudge against God; for (as a learned man saith) these words, My God, my God, why hast thou forsaken me? are not words of expostulation and reasoning with God, but of a mournful complaint. As Christ carried himself patiently, when he was forsaken of God, so we should carry ourselves patiently in our crosses, never murmuring nor grudging against God: so we see David did, Psal. 39 9 I was dumb and said nothing, because thou didst it; and Mich. 7. 9 The Church saith, I will bear the indignation of the Lord, because I have sinned against him, etc. Augustine saith, The devil is like unto a dog, if a man be at dinner, the dog sits and waits to see if a crumb fall down, Simile. or a bone; so long as they give him a bone or a crumb, the dog will still wait; one shall not be rid of him, but if you give him nothing, the dog will be gone; so the devil doth with us, he waits upon a Christian when he is under affliction, to see whither he will let fall a word of murmuring or grudging against God; if he do, he will wait still, but if he do not, he will be gone. Thirdly, Thirdly, holily. Christ carried himself holily; first in that he did rest and rely himself upon God, by faith, though he did not feel a dram of comfort, so we should carry ourselves holily, to rest ourselves on God, by faith, though we feel no comfort, as job did, Though thou killest me, yet will I put my trust in thee; so jon. 3. saith he, out of the belly of hell I cried unto the Lord. Secondly, Christ did not only carry himself mournefully and patiently, but he laboured to recover himself, to his former feeling of God's favour again by prayer; so ought we not only to rest and rely on God by faith, Simile. but labour to recover ourselves to our former feeling of God's favour again, as when trees are dead at the top, we lay fresh moulds to the roots to make them revive again, so we should labour by the use of good means, prayer and such like, that we may revive again to our former comforts, joy and feeling of God's favour. Thus what Christ suffered of God, we have already spoken of: now we are come to speak What he suffered of men, Secondly, what Christ suffered of men. for such is the desert of sin, that it deserveth to suffer of God and man, and of every power that is able to make us suffer, therefore Christ standing in our place and room, being our surety and pledge, it was needful, that he should not suffer only at the hands of God but of man also; as our Saviour tells his disciples, Matth. 17. 22. The son of man shall be delivered into the hand, of men, and they shall kill him, but the third day he shall rise again; so Christ, did not only suffer at the hands of God but of men also: and as Christ suffered for us, leaving us an example, that ye should follow his steps, 1 Pet. 2. 21. therefore Christ's example must teach us to be contented not only to suffer of God, but of men also. This our Saviour foretells Matth. 10. 22. Ye shall be hated of all men, for my name's sake: of this the Church complains, Psalm. 66. 12. Thou hast caused men to ride over our heads, we went through fire and water. And Psal. 124. 2. If it had not been the Lord who was on our side may Israel now say, if it had not been the Lord who was on our side, when men rose up against us, than they had swallowed us up quick, etc. so a Christian man must look for this, not only to suffer at the hands of God, but of men also. It is a corruption in the world, that men can be contented to suffer at the hands of God, when sickness, lameness, or blindness come, than they can say sinking and stooping down, that it is the Lord, let him do as pleaseth him, but are impatient when they suffer at the hands of men; it is not enough to be contented when God lays any thing upon us, as sickness, lameness, and the like; for we ought also to be contented to suffer at the hands of men, loss of goods, mockings, evil speakings, to be hated and despised, and to be impeached in our good name; as those Christians spoken of Heb. 11. suffered with joy cruel tortures, bonds, imprisonments, the spoiling of their goods, etc. To help us herein there are three Reasons, that may make us contented and patient to suffer at the hands of men. First, Three reasons to enable us to suffer from men. because we suffer nothing at the hands of men but that which God hath appointed, decreed and determined: therefore what art thou that resisteth that which God hath appointed; 1 for as the Primitive Chur●● quiets her thoughts with the providence of God, saying, Act. 4. 27. For doubtless against thy holy Son jesus, whom thou hast anointed, both H●rod, and Pontius Pilate, with the Gentiles and the people of Israel were gathered together; for to do whatsoever thy hand and thy counsel had determined before to be done: and David 2 Sam. 16. 10. when Shemei cursed him, and Abisha the son of Zerviah would therefore have taken away his head, saith David, what have I to do with you, ye sons of Zerviah: So let him curse, because the Lord hath said unto him, Curse David. So should we still, and quiet ourselves in any affliction, with this consideration, What? there is not any thing that a man can suffer but it is by God's appointment. Secondly, 2 because we suffer nothing, but that we have justly deserved in regard of God; though (it may be) in regard of men we have not deserved it, jerem. 10. 19 This is my sorrow and I must bear it; I suffer nothing, but that which through my own folly and sin, I have brought upon myself, it is my sorrow, and I will bear it; and so in Mich. 7. 9 I will bear the wrath of the Lord patiently, because I have sinned against him. Thirdly, 3 because there is nothing that we suffer, but it tends to our good; although it seems to be contrary, yet by a secret hand of God, it all turns for the best; as Rom. 8. 28. And we know that all things work together for the best unto them that love God. I have showed you heretofore, that in clocks there be some wheels turn one way, Simile. some another way, yet all tend to make the clock go; so there be many strange motions in the world, some run one way some another, as it were against us, and yet by a secret hand of God, that doth carry them, they tend all to our good, by this cunning workman God almighty. Hence we learn that we must be patient and contented to suffer at the hands of men too. But what men did Christ suffer of? were they good men, than the matter had been the less; but he suffered of vile and wicked men; as saint Paul saith Heb. 12. 33. Consider therefore him that endured such contradiction of sinners. Which may teach us not only to be content to suffer of good but of bad men; diverse be well enough contented to suffer of good men; as David, Psalm. 141. Let the righteous smite me Lord, and that shall be good for me; but for drunkards and vile persons to do it they cannot endure it. Oh say some men, if they had been good men, that had done it, it would never have grieved us, but to suffer of such bad men as they, this trouble us: well, but we must be contented to suffer of the basest sort; Simile. we see sometimes it falls out that a noble man suffers at the hand of a base man than himself, to have his head taken off, but he knows that his power is directed by a greater power than his, which makes him submit himself to suffer, so many times a Christian may suffer at the hands of one base than himself: but he must know, that the power that he doth it by, is directed by a power far greater than his own. Now that which Christ suffered of men may be considered in three things: 1. His apprehension. 2. His arraignment. 3. His condemnation. In the apprehension of Christ, we observe four things. 1. The place where. 2. The time when. 3. His preparation for it. 4. The means, and manner of it. First, First, the place where. the place where Christ was apprehended: the text saith; In the Garden, not in the city; for there is a specification of the place, and that is in the garden. Of which there be three Reasons why Christ was apprehended in the garden. First, because sin began in the garden; the first Adam did begin sin there, that (as a learned man saith) where the wound began, there the medicine might begin also. Secondly, 2 because the garden was the place, where Christ had prayed, and meditated in; and therefore he would be apprehended there: teaching us all herein this most excellent instruction, that it is a good thing, when death or danger comes, that it finds us in the place where we have repent of our sins, and most constantly walked with God by holy meditation and prayer, where we have prayed to God, and humbled ourselves: so Dan. 6. we see that his accusers, did not only find him in the place, but in the act of prayer: this also gave comfort to Saint Paul in his trouble, Act. 24. 18. that He was found in the Temple: as if he should say, O Lord I thank thee, that I was not found in the place of drunkenness, of dishonesty and profaneness, but in the Temple, the place of prayer. When joseph and Mary sought for Christ, Luke 2. among their kindred, Simile. they could not find him there, but they sought him in the Temple, and there they found him; so if any seek for us, it were good that we were found in the Temple, in the place of preaching, prayer and holy duties; but I fear me, if some were to be sought for, they should not find them in the Temple, nor in the place of prayer, but idle at home, or a swaggering at the alehouse, in places of drunkenness and profaneness: when Elias 1 King. 19 was come into the cave, Simile. there came a voice unto him, What dost thou here Elias? thou art a Prophet of God, this is not a fit place for thee to be in; so, when men are in profane places, of disorders, the Spirit of God comes to them, by the motions of it; and saith, What dost thou here? thou art a Christian, this is not a fit place for thee to be here; therefore as Christ was found in the place of meditation and prayer, when he was apprehended, so we should labour to be found when death and danger comes, in the place where we have repent of our sins, and where we have prayed in. Thirdly, 3 because it was a known place to judas; for jesus resorted thither with his Disciples; to show that Christ went willingly to his death, for if he had not been willing, he would have gone to some other place more secret: at other times he shunned death but now he was willing to dye; which should teach us, that so long as God would have us to live, we should be contented to live, and when he would have us to dye, we should also be contented to dye; when we perceive the hour and the time is. Simile. I have showed you heretofore that if a merchant hath sent his servant to trade and traffic beyond the sea, so long as his master will have him trade, he trades, but when his master will have him pack up all and come away, he doth so; thus must a Christian do, so long as God will have us to trade here in this world we should be contented; but when he will have us pack up all and return, we should be contented to do so too. Secondly, Secondly, the time when. The time when Christ was apprehended; when his hour was come; so joh. 19 28. When jesus knew all things were fulfilled of him, addressed himself to dye: So he saith, Luk. 22. 53. When I was daily in the Temple ye took me not, but this is your hour; he was in danger many times, and yet there was none that touched him, because his hour was not yet come. This is an excellent comfort to a Christian, that there is no man can do him any harm, or take away his life, till the very time come that God hath appointed. So saith David, Psal. 31. My times are in thy hands; as if he should say, if they were in the hands of mine enemies, than it might come shortly, or if they might take me unawares; but my time is in thy hands; therefore until our time be come, there is no man can do us any harm, though they rage and take on; nay all the devils in hell are not able to do us any hurt; or take away our lives; till the very hour be come that God hath appointed. Thirdly, Thirdly, the preparation for it. Christ's preparation for it, he did prepare and strengthen himself by prayer and meditation. Now as he strengthened and prepared himself for his apprehension, so we should prepare ourselves, for the time of our death; for if Christ which was the Son of God; prepared himself, much more ought we, for he was strong, and full of holy courage and magnanimity, we poor and weak; and besides that he knew the time when he should die, the place where, and the manner how: but we are ignorant of all. First, we know not the time when, whether in the day or night, when we are young or old, whether this year or the next. Secondly, we know not the place where; whether we shall dye amongst our friends or foes, whether in the fields or in the house, whether on the sea or on the land. Thirdly, we know not the manner how, whether we shall dye suddenly or of a lingering disease; of the plague, or of the fever; therefore seeing we know none of these, we ought to prepare ourselves, to repent of our sins, to get faith, patience and obedience, so to further our reckoning, for if Christ prepared himself by prayer and meditation, much more had we need to prepare ourselves. Mariners when they see a storm hang in the sky, they take down their sails, shut up their hatches, and make themselves fit to receive the storm; so when we see a storm is ready to light on us, we should fit ourselves to receive it. The prophet Esay, 2 King. 20. 1. told king Hezekiah that he should set his house in order for he must dye; so because we know not when it shall be, whether to day or to morrow, or the next day, therefore we should be prepared for it, as Christ prepared himself for his apprehension, so we should prepare ourselves for our death. Fourthly, Fourthly, the means and manner. the means and the manner how; the special means was judes', as we may see in the second and third verses; other means there was, as the Priests, Scribes and Soldiers; but judas was the especial means. In whom we observe four 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 kiss. 4. The issue and event; he went out and hanged himself. First, his condition; he was a Disciple, whom Christ had nourished in His own bosom, fed at his own table, was his treasurer, and carried the bag; and yet for all this, he did more than Pilate and the soldiers, none did worse than he: which may teach us, that there is none when they become evil worse than they, that have had a taste of Religion, take heed, that we do not lose our taste; for saith our Saviour, Matth. 5. 13. Simile. If salt have lost his savour, wherewith shall it be 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 he. 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, Simile. so that it delights one to look on him, and converse with him, but if he be once dead, he is the loathsomest creature that is, we cannot abide to look 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 be so vile creatures as they. Again, judas 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 Soul: therefore Christ complains of judas, and not of the jews, or of Pilate, or the soldiers; therefore this must teach us, that the sins of God's people do more grieve Christ, than the sins of the prophaner sort, as joh. 1. 11. Christ complains that He came amongst his own, and his own received him not; if he had come amongst strangers than it would never have grieved him; but seeing that he came amongst his own and they received him not, this it was that grieved him: and so the Lord complains, Host 4. 12. My people ask counsel of stocks and stones, and their staves teach them; therefore we that be the people of God, must be careful that we do not sin, and so grieve the holy soul of Christ, for they be not the sins of the world, that grieve Christ, but the sins of believing Christians. SERM. XVI. MATTHEW 26. 14, 15. Then one of the twelve, called Judas Iscariot, went unto the chief Priests, And said unto them, what will ye give me, and I will deliver him unto you? and they covenanted with him for thirty pieces of silver. THe second thing concerning judas (which we are now SER. XVI. to speak of) is, The second thing, what did move Judas to betray Christ. what it was that moved him to betray Christ his Master: I answer, it was covetousness, and love of money, he comes to the high Priests and saith, What will ye give me? This was a vile sin to sell his Master, but yet there was nothing so vile but judas would do it for love of money, and gain, he did that for thirty pieces of silver, that a Christian would not do for a thousand worlds, therefore when the love of money and gain possesseth our hearts, what is that we will not do? A profane and worldly man will do that for a penny, that a Christian advisedly would not do for a thousand worlds: Hence it was 1 Tim. 6. 10. the Apostle saith, that the love of money is the root of all evil; for there is not any evil, but it will spring from this root, which if the devil can plant into a man's heart, there is not any sin or evil, but he will draw a man unto; therefore let us take heed of this sin, for we know not what evil it will bring us unto. Now this covetousness of judas, is set out by a sale and bargain that was made. In which we may observe these four things: 1. The merchant that sold the ware; it was judas. 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, First, the merchant. Who was the merchant: it was judas, he did that for thirty pence, that another would not have done for a thousand worlds; he first made a prey of his Master's money, and then of his Master; he was false in his Master's money, and now he is false to his Master: therefore men had need to beware of the beginnings of sin, for if we give place to small sins, afterward we shall make no conscience of greater: That which the Apostle saith of one kind of sin, may be said of all, 2 Tim. 2. 16. Stay profane and vain babbling▪ we may say of all sins, stay the beginnings of sin; we see in experience, when a man cleaves a block, he will first enter it with small wedges, and then a greater, till at last he bring it to shivers; Simile. so the Devil doth, he first enters us with small sins, and then with greater, till at last he works our overthrow; for we see judas was first false in his Master's money, and then he was false to his Master. The second thing observed was, 2 the Chapman that bought these wares; the Priests, The Chapman. who were covetous persons, they would not part from a penny for good uses, not give a penny to clothe 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 relieve him, and yet they could part with their money to betray Christ: So it is a corruption, that men are loath to part from any thing for good uses, and yet they will part from their money to vex a good Preacher, or a good Christian; so many can be content to part with their money, to buy Cards or Dice, but they will not part with any to buy a Bible; therefore, Hosea 2. 9 saith the Lord, I will return and take away my corn in the time thereof, and my wine in the season thereof, and will recover my wool and my flax, etc. because they bestowed it on Baal, on bad uses, to spend it on their lusts: we see the bad servant in the Gospel, that hid his talon in a napkin, when his master came to take account of him, there came an extent to him, to take away his talon, and then to bind him hand and foot, and to cast him into utter darkness: Now if this came upon him for hiding his talon, what shall become of those that abuse their talents, and put them to bad uses? Thirdly, 3 the ware he sold, Christ; the riches and glory of the world, the greatest treasure on earth, The Ware sold. in regard whereof, Paul counts all things to be dung and dross, and yet judas sold Christ for a trifle: so many men sell Christ, the riches of the world, for a trifle, because men do not know the true value of Christ and of his graces, which if they did, they would not lose the possession of him for a thousand worlds, but they would take heed of the selling of Christ. Now this ware was unlawful to be sold; for the Canon Law saith, that it is unlawful to sell a spiritual thing; therefore Saint Peter saith to Simon Magus, when he would have bought the holy Ghost with his money, thy money perish with thee, Act. 8. Now Christ is the fountain of all spiritual things, therefore to sell him it was unlawful. Secondly, the Canon Law saith, that it is unlawful to sell that of which the right belongs to another: If a man have right unto a thing, he may sell it, but judas had no right to sell Christ, for he was to dispose of himself; saith he, I have power to lay down my life, and I have power to take it up again: And therefore seeing he was to dispose of himself, it was unlawful for judas to sell him. Thirdly, as Divines say, there be things of inestimable value and prize, which nothing in the world can countervail, therefore to sell those things it is unlawful. As first, 1 the gifts and graces of the Spirit, as Acts 8. Simon Magus would have bought the Holy Ghost. Secondly, 2 the kingdom of heaven is unlawful to be sold, for Mat. 13. it is likened to a pearl, that a man goes and sells all that he hath to buy. Thirdly, 3 the Souls of men be unlawful to be sold, as Matth. 16. it is said, What shall it profit a man to win the whole world, and lose his soul; all the world it not comparable to it? Fourthly, 4 to sell the loving favour and kindness of God is unlawful, as in the Psal. 63. 3. saith David, Thy Loving kindness is better than life: to sell a man's life is unlawful, for as the Devil saith of job, Skin for skin, and all that a man hath he will give for his life; surely nothing in the world was comparable to Christ's life, therefore to sell him it was unlawful. Lastly, 5 very nature abhorreth, that a man should be sold to punishment and pains; it had been much if Christ had been sold for a slave; but that he was sold to the greatest pains and torments, the pains of the Cross, this was the greatest indignity that might be; judas is condemned of all men, for selling his Master for thirty pence: But, O what do men now, but even sell heaven and happiness for a penny matter, for a little profit and pleasure; and although men cannot sell Christ to the Priests, yet they sell their souls to the Devil for trifling things; therefore when men will be ready for a little pleasure or a little profit, for a penny matter to sell heaven and happiness, what do they but sell Christ? Now in all our bargains we should consider two things: 1. What we gain. 2. What we forgo. It may be we may gain a little worldly ease and peace, and lose our peace with God; we may gain favour with men, but lose favour with God, and then we make but a bad match, for his favour is more worth than all the world beside; therefore the world makes but a bad match of this to forgo Christ, heaven and happiness, for a little transitory and fading things of this world; so judas match was but a bad one, to forgo his Master for thirty pence. Fourthly, 4 What the price was; he was sold for thirty pence, the price of a slave; if he had sold him for thousands, The Price. the sin had been less; but to sell Christ, the riches and treasure of the world, for a trifle, for thirty pence, this made the sin the greater. Now these pieces of silver in Hebrew, be Shekels, of which there be two sorts, the Shekels of the Sanctuary, and the common Shekels, Distinction of Shekels. as we may see, Levit. 27. 25. and Numb. 3. 47. Now the Shekels of the Sanctuary were double the weight of the common Shekels, half as much more; to teach us, that in all the matters of Religion, we must give God down-weight; as he gives us down-weight of his blessings, so we must give him downeweight of our service and duty that we are to perform unto him. Now the ordinary and common Shekel, was but fifteen pence; so the price that Christ was sold for was the price of a slave: And this was done to fulfil the Scripture, Zech. 11. 12. So they weighed for my price thirty pieces of silver; and the Lord said unto me, Cast it unto the Potter, a goodly price that I was prized at of them; and I took the thirty pieces of silver, and cast them to the Potter in the house of the Lord. Now there be two reasons why this price is specified: First, seeing Christ stood in our room and place, and took on him our sins, 1 it was to teach us, that God esteemed no better of us, than slaves; therefore howsoever we set an high price of ourselves, yet we were no better than slaves in God's account. Secondly, 2 to show the great sin of judas, that he would be so vile to sell Christ for a trifle. Esau is condemned of all men, that he would sell his birthright for a mess of pottage; Heb. 12. 16. and Prov. 28. A wicked man (saith Solomon) will transgress for a morsel of bread; every little matter will make him sin: I know all men condemn judas for selling his Master for a trifle; but how much may we be condemned, to sell heaven for trifling things: Indeed we cannot sell Christ to the Priests for thirty pieces of silver, but yet we sell our souls to the devil for a penny matter, a little pleasure or profit; therefore, in this what do we but as judas did, sell Christ for a trifle? God give us eyes to see it, and hearts to abhor it. Thirdly, 3 The manner how judas betrayed Christ; with a kiss, a sign of great love and friendship; and therefore Christ saith unto him, The Manner. Luk. 22. 44. What dost thou betray the Son of man with a kiss? I would it were not so still, that men kiss religion, and yet betray their brethren; kiss religion at the Church, and yet betray it at home in their bad life and conversation. Fourthly, 4 The issue and event; When he had sold his Master, and had but a little comfort: The Issue and event. First, he bringeth the money again to the Priests, he could not abide it: which may teach us to take heed how we come by our money, 1 if we come by it well, we may have comfort, but if badly, it will one day lie as heavy as lead on a man's heart. Secondly, 2 judas he comes and confesseth his sin to the Priests, and then he went and hanged himself, he thought to have carried the matter closely, and now he discovered it in the Temple: Which may teach us, that if we sin against God, though we think to carry away the matter closely and cunningly, yet there will come a time when we shall discover the matter ourselves, and make it known, and say, I have been a drunkard and a bad liver, I have been a whoremaster, a covetous person, and a deceiver of my brethren: And as meat that is eaten by a weak stomach cannot be at rest till it be up again; Simile. so a man cannot be quiet many times till he have discovered all his sins himself; this is the property of a bad conscience, that it will egg a man to commit sin, and when he hath sinned, than it will never be at rest till have it brought a man to desperation; Revel. 20. 12. it is said, that john saw the dead both great and small stand before God, and the books were opened, that is, their consciences; For howsoever men's consciences may be sealed for a time, that they cannot see their sin, yet one day they shall be opened, and all the sins they have committed brought before them: O what a fearful thing will this be, Simile. we see judas did but read, as it were, a leaf or a page of this book, nay, he read but (as it were) two or three lines and could not endure it, but goeth out and hangs himself; if it be so fearful a thing to read but a leaf or a page, how fearful will it be when a man shall read every leaf and page in the book? Men that be of trades, when they come to places of search, they be unpackt, Simile. and their fardels opened, the searchers come and look upon their ware, when if they find any false ware there is a forfeiture made of it: So we do, as it were, in this world pack up our wares in a farthel in our conscience, and when we shall stand before God at the day of judgement, than our fardels shall be opened, and if there be found any false wares, sins that we have not repent of, we may look for that fearful sentence, Go ye cursed, etc. And therefore every one should take heed what he packs up in his farthel, seeing it shall one day be opened. Having spoken of the Means of apprehending Christ, we are further to speak of the Manner, which is laid down in three Actions: 1. In the taking of Christ. 2. In the binding of him. 3. In the leading him away; first to Annas; then to Caiphas. First, the taking of Christ; and here two things are implied: First, First, in his taking, two things. The marvellous obduration of the jews, for it was a strange thing that they had the heart to take Christ, 1 notwithstanding they saw the works of his Power, The jews obduration. and of his Mercy. First, of his Power, for so soon as he said, I am he, they strait went backward, and fell to the ground, and were fully confounded. Secondly, the works of his Mercy, in that whereas he flung them down, yet he let them rise again; whereas he did but cast them to the ground, he might have cast them to hell; and when Peter had cut off Malchus ear (being the busiest to take Christ) he sets it on again, and healed it, and yet for all this, they lay hold on Christ, as soon as they were up again, although they had felt the power of Christ, and had seen the works of his mercy, yet they would not be stopped in their course: Which may teach us, what a fearful thing it is to have a hard heart, that nothing then can stop and stay a man in the course of sin, neither the judgements nor the mercies of God; for as we see at this day, though God cast many down to the ground, as it were into their sick beds, and hath graciously raised them up again, and as he healed Malchus ear, hath healed them, yet they straightway stretch out their hands to sin against God, and to grieve him: therefore we see, when a man's heart is obdurate and hardened with sin, nothing will do him good; so it was in Pharaoh, Exod. 8. 15. His heart was hardened, and he hearkened not to them as the Lord had said; so likewise, Numb. 16. we see the great judgements that befell Corah, Dathan, and Abiram, that the earth did cleave and swallow them up, so that all the people fled away at their cry, and yet (the next day after) on the morrow, all the multitude of the children of Israel did murmur against Moses and Aaron, saying, Ye have killed the Lords people, etc. Hence we may learn, what a fearful thing it is, to have a hard and obdurate heart, nothing will move it, neither the mercy nor the judgements of God: therefore let us pray to God to keep us from this fearful condition, and to give us a soft heart, that when he hath laid his judgements upon us, we may be bettered by them, and when we taste of his mercies, we may be moved with them and brought to repentance. The second thing implied in the taking of Christ, Secondly, a meditation of the last judgement. is, that as he was taken of the jews, so this should put us in mind of the fearful taking at the last day; for look how Christ was taken in the Garden, so every unrepentant sinner shall be apprehended at the day of judgement, the drunkard for his drunkenness, the swearer for his swearing, the whoremaster for his whoring; and so all unrepentant sinners shall be apprehended, yea, and it shall be in a more fearful manner than Christ's was; For first, 1 he was apprehended of the wicked jews, we shall be of the Angels: Secondly, 2 he was brought before the bar of an earthly judge, but we shall be brought before the bar of the heavenly judge, which doth not only judge of the outward deeds and actions, but of our hearts and thoughts; so he saith, Revel. 2. 23. Then all the Churches shall know that I am he that searcheth the reins and hearts. Thirdly, 3 he was apprehended to temporal pains, but the wicked shall be taken to eternal torments; as it is said, Mark 9 the worm that never dieth; there shall be no end of their torments: And this shall be the fearful apprehension of the wicked at the day of judgement: wherefore, as the Apostle Saint Paul, 2 Cor. 5. 11. saith, Knowing therefore the terror of the Lord, Simile. we persuade men, etc. So say I, knowing of this fearful apprehension of the wicked, at the last day of judgement, we persuade men to repent them of their sins, and to please God, that So they may avoid it: If a man hear that the King's Writ is coming out against him, to arrest and carry him away to prison, Simile. he would surely make friends to stay the Process and Writ; so, when we hear to know, that there is a Writ against us from heaven to come upon us, we must labour to stop it, and send up our prayers to God to stay his judgements, that so we be not farther vexed with them: thus the taking of Christ, should put us in mind of the fearful taking of the wicked at the day of judgement. The second was, 2 the binding of Christ; one would not think that the jews would have bound him, The binding of Christ: three reasons of it, in regard of man's intention. seeing he was so willing to be taken that he offered himself; yet there be diverse reasons thereof, in regard of the Intention both of Man and of God; and first in regard of the Intention of man, I will give you these three reasons: 1. For pain and punishment. 2. For caution and security. 3. To put the more shame, and disgrace upon him. First, First, for pain and punishment. it was for Pain and punishment; so Paul in his persecution bound them that called upon the Name of the Lord, it was for punishment and for pain; and so Christ was bound in regard of both: Most think they can never be too harsh to Christ, and to his members, and never tender enough to themselves and to others; but these shall be put to all the pains: So we see, Psal. 105. 18. it is said, that Joseph's feet was in the stocks, and the irons entered into his soul; that is, they entered into his live-flesh; so Heb. 11. it is said of the faithful, that some of them were sawn in sunder, some racked, some were stoned, and put to the greatest extremity that might be; Thiefs, and murderers and vile persons, can find favour and mercy, but Christ and his members can find none at the hands of the world. Secondly, Secondly, for the more security. it was for caution sake and security; because they would hinder him in his flight, and so keep him safe; for this cause Peter, Act. 12. had chains laid upon him, to abate his force that he should not hurt or resist them, and so Samson was bound: now none of these reasons could move the jews to bind Christ, for though he might have escaped, yet he came and did offer himself, and when they were down on the ground, Christ might have escaped and would not; therefore there was no cause of fear: but this is the property of a bad conscience to be afraid, when there is no cause of fear: especially of Christ and his servants. Thirdly, Thirdly, to put the more disgrace upon Him. it was to put the greater disgrace and shame upon him: therefore seeing Christ was content to have disgrace and shame put upon him for us, we should be contented to suffer the like for him and for holy Religion: now seeing Christ was contented to have disgrace and shame put upon him for us, though he was God, and we men, he the Creator and we the creatures, he our Lord and we his servants, he holy and we unholy, therefore let us be contented to be ashamed and disgraced for him; saith the Apostle Paul, I am not ashamed of the Gospel of Christ, etc. So let every one of us say, I am not ashamed of Christian and holy Religion: And these be the Reasons why Christ was bound, in regard of men. Now as Christ was bound in regard of men, Secondly, He was bound in regard of God: for three causes, so he was bound in regard of God's intention: and that for three causes, first, To sanctify the bounds of his servants, that if any should suffer for his cause or for Religion, his bands might be sanctified to them: 1 if we suffer with Christ, than our sufferings become the sufferings of Christ, he sitteth at one end of the balance, and we at the other; Act. 26. saith the Apostle, for the hopes sake of Israel I am bound with this chain; And Phil. 1. 13. So that my hands in Christ are manifest in all the palace, and in all other places. This may give comfort to man in bonds and in affliction, that by the means of Christ's bonds, they are sanctified to him, this is the first cause why Christ was bound in regard of God's Intention. Secondly, 2 To teach us the desert of our sins; for as Christ was bound and fettered for us, so we deserved to be bound with the chains of eternal condemnation, and to be led away, that we should never see God: Esai. 53. 5. saith the Prophet, The chastisements of our peace was upon him, he stood in our room and place, and therefore look how the jews tied and bound Christ, so we deserve to be tied and bound with the chains of darkness for ever: we see how many a man goes jesting up and down, and does not consider how Christ was bound and chained; but know thou whosoever thou art, this is thy desert for sin, if God should draw out the arm of his justice against thee, and give thee thy due deserving punishment. It is the speech of the holy man jeremy, It is the Lords mercy, that we are not all consumed, it is his mercy, that we have a house to put our heads in, a bed to lie in, one bit of bread to eat. Thirdly, 3 Christ was bound, that we might be loosed; his binding is our losing, for he was in our room and place; now in that Christ hath suffered and was bound for us, we are freed, the old debt cannot be required of us, for (as the Lawyers say) if the debt be paid of the surety, in good dealing it cannot be required again. Now there be two kinds of chains, that Christ doth free us from. 1. The Chain of Condemnation. 2. The Chain of Corruption. First, the chain of condemnation; First, the chain of condemnation. for (as Divines say) the guilt of sin, is the binding of a man to answer at God's judgement bar for it; and therefore every sin that a man committeth, Simile. is a spiritual chain, to bind him to answer for it; and as poor prisoners go bound in fetters and chains to answer at the sessions, so a man goes bound in chains by his sins to answer at God's judgement seat. Now by Christ we are freed from these chains so soon as we are converted, and lay hold on Christ: as Rom. 8. 1. There is no condemnation to those that be in Christ: some pain there may be, Simile. as when a jailor comes to knock off a prisoners irons, it may be he may wring him this way and that way, and that may be more pain to him than his chains were before; yet he is well contented with it, because it is to free him; so when we be converted to God and lay hold on Christ by faith, when the chains of condemnation be a knocking off, we may have more trouble of conscience than before we had, but because it is to free us, we should be content with it; it will not last. Secondly, Secondly, the chain of corruption. we are loosed from the chain of corruption, and of our sins; for as a man that is fast chained and bound cannot stir, move, go, Simile. or do any thing; so when men be bound in their sins they cannot perform holy duties and services to the Lord; therefore, canst not thou pray nor perform any good duty to God? then thou art not yet freed of thy chains of corruption, for those that Christ hath redeemed, he hath redeemed to serve him, in holiness and righteousness, Luk. 1. 51. Rom. 6. This is always a consequent of the former, therefore if thou be still a swearer, a drunkard, a deceiver, or a bad liver, thou art not freed from the chains of condemnation, therefore we must labour to be freed from the latter chain, and then we shall be sure to be freed from the former chain. Again, seeing Christ was contented to be bound of men, we should be contented to be bound of God; Ezek. 4. 8. saith the Lord, Son of man, Simile. I will lay bands upon thee; so the Lord hath put bands and holy ties upon us; for every time we go to the Lords Table, we bind and tie ourselves to the Lord in holy vows and resolutions to serve him: Psal. 118. 27. The beasts that were sacrificed were bound to the horns of the Altar, that they should not start away for fear of the bloody knife; so we should be content to bind and tie ourselves to God, by all the holy bonds and ties that may be, that we do not start away from God's service, in trouble and temptation. The third thing is, Thirdly, Christ's leading away. the leading away of Christ; first, to Annas, then to Caiphas. Now as Christ was led up and down, and tossed from place to place; so we deserve to be tumbled, and tossed from place to place; not to have an house to dwell in, nor a bed to lie in, nor to have any resting place, for thus was Christ tossed up and down, first to Annas, then to Caiphas; and what was the manner, how did they lead him, quietly (as his behaviour deserved?) no ●ut as Mark showeth, they led him away in so great rage and fury, that a good man hearing of it (being in the dead time of the night) rose up and followed him in his shirt; whom when the soldiers saw, they straightway laid hands on him, so as the man lost his shirt, and fled away to save himself; which the Evangelist notes to show the extremity that they used, they were so furious, that they would not suffer a naked man to follow Christ, but they would straightway lay hold on him: Thus we may see what a deal of labour, and pain, and toil it cost Christ to redeem our souls, that so we seeing it, may not sell our souls to the Devil for a little ease, pleasure, or profit: Do thou but consider, whosoever thou art, that Christ doth speak unto thee in the way of his passion; O man, O woman, for thy sake was I taken of the jews, bound, led away to be judged, killed and said in the grave; therefore seeing it cost me such a deal of pain and labour to redeem thee, do not sell thy soul for a little matter. But in this story of the naked man, four things are to be considered: 1. A description of the person. 2. A declaration of his love. 3. The rage of the soldiers. 4. The escape he made. First, A description of his person; there is great question who this young man should be, 1 some of the Fathers take it to be james, the Lords brother, because he went in a linen garment, The Person. for they say, he was one of the Priests: To this I answer, that it could not be james, for these two reasons: First, because in the verse going before, it is said, that all the Disciples of Christ fled; Now james was one of his Disciples, and therefore it could not be he: Secondly, although the Priests did wear linen garments, yet they but wear them in the Temple; when they went out, they did pluck them off, Ezek. 44. 19 therefore it could not be james: some others think it was the Evangelist john, as Chrysostome and Gregory; but it could not be he, because john did follow Christ into the high Priests Hall, john 18. 15. But this man did fly away: And therefore I take their opinion to be most probable, who think it was a good young man, that dwelled thereabouts, that hearing such a stir and ado about the taking of Christ, did arise to see what would become of him; but what ever he was, we find him thus described. First, 1 he is said to be a young man that did follow Christ; To teach us that young men must look after Christ, A Young man. and be followers of him: So the Wiseman, Eecles. 12. 13. Remember thy Creator now in the days of thy youth: And Psal. 119. 9 Wherewithal shall a young man cleanse his way? by taking heed there unto according to thy Word: So we see that young men should look after Christ; it is the sin of this age, that such never look after Christ, but regard their ease, liberty, pleasures and profits; they care not for Christ, they are no followers of him; Hos. 12. 3. we may see that jaakob did strive for the birthright in the womb; so men must strive to follow Christ when they be young, for no man can come too soon; We see when men engrave letters on a tree, Simile. as the tree groweth greater, so will the letters; so labour thou to put the seeds of grace into thy child when he is young, and he will grow in grace, as he grows in years. Secondly, 2 it is said, A certain young man; he was no great man of note, there was no fame of him, he was an obscure man; and yet he did follow Christ when his Disciples fled: Which may teach us, that if the Spirit of grace be in us, at one time or other it will show itself in us; james 2. it is said, show me thy faith; for if a man have true faith, it will show itself at one time or other; this man was but an obscure man, and yet he followed Christ when all his Disciples were fled; so it falleth out sometimes, when great professors fall away in the time of trouble, then weak ones show their religion and be followers of Christ; as john 19 we may see that joseph of Arimathea was a close Disciple, and yet when all the Disciples fled, he goeth to Pilate boldly, and begged the body of Christ: Which is an excellent comfort, that if the work of grace be in us, it will show itself at one time or other. Secondly, 2 The declaration of his love, and that is seen in his actions: First, The declaration of his Love. that he did start out of his bed and come to Christ, for although he were in his warm bed, in a cold night, fast asleep about midnight, when he had but a little inkling of him, 1 he starts out to follow Christ: Which may teach us, that if we truly love Christ, it is not our warm beds that can hold us, nor our pleasures, profits, or ease from following him; so we see, Luke 19 Zacheus, when he heard Christ should come by, gets him up to a tree to see Christ, because of the press of the people; and so Marry, when she heard Christ in the house, she could not hold, but went out to meet him; so the Church, Cantic. 5. 6. when Christ had given but a knock at the door, she runs out after him, and could not be at rest till she had found him: Thus where there is true grace, or love, they will make declaration of it; and where there is a presence of Christ in grace and goodness, it is not their warm beds, nor their houses can hold them, but they will follow after Christ, where his presence is, there they delight to be; therefore when it is not so with us, but every little matter will hold us from Christ; this doth show that our hearts are not possessed with the true love of Christ. The second Action, 2 wherein he declares his love, was, that he followed Christ; he did not follow the soldiers; and this his love will be more perspicuous, if we consider it in these three circumstances: First, 1 that he followed Christ when he was in bonds, when he was taken of the high Priests, and of the wicked jews; not in the time of peace and liberty, but in the time of trouble and danger, when the greatest disgrace and infamy was upon him: which may teach us, that it is an easy matter to follow Christ in the time of peace and liberty; but to follow him in the time of trouble and danger, this doth show the true love of Christ; Revel. 2. 8. the Church of Smyrna is commended for keeping his Name, and that she denied not the faith, even in the time of trouble, when Antiphas, God's faithful servant was slain; so the Church, Psalm. 44. 17. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant, our heart is not turned back, etc. So it is a hard matter to follow Christ in the time of trouble and danger, but easy to follow him in the time of peace; we see when a flood comes, (as I have showed you before) it will carry away sticks, and straws, and such like, but such things as are rooted, as trees and the like, they stand fast, and move not; so when trouble and persecution comes like a flood, all that be not rooted and grounded in the truth in carries away; but if men be rooted and grounded in grace, than they stand and are not moved, nor carried away: this commends the love of the young man to Christ, that it was not in the time of peace, but in the time of trouble. Secondly, 2 he did follow Christ, when all his Disciples fled, which were the great preachers and professors of his name: This may teach us that although we see great preachers and professors fall away and decline from God, yet we should follow him and stick to him; therefore we are not to depend upon any man's person whatsoever: For if a man have felt the work of Christ in him, though all forsake him, yet he will follow him: we see in the Gospel, the man out of whom Christ had cast out a devil, when all the country forsook him, yet this poor man did follow Christ still; so if Christ have cast out the devil in us, though all should forsake him, yet we should follow him. Thirdly, 3 he followeth Christ in his shirt, when he had nothing on but a shirt or a linen garment, and that in a cold night too, when Peter was glad to go to the fire; but it is our daintiness and niceness, that we cannot follow Christ, except it be in our warm beds, and in our clothes; if we be punished and want, than we cease, every little matter will keep us from following of him; this is the reason why men do not come to Church, in the Summer it is too hot, and in the Winter we stand with Christ for small matters, for a drop of water, when he hath not stood with us for great matters, but hath shed forth streams of his most pure blood for us: thus this young man did declare his love to Christ, that he was contented to follow him with any inconvenience; so we, if we had tasted of the power of Christ, we would be contented to follow him, notwithstanding any inconvenience. The third thing was, 3 The rage of the soldiers, that when they perceived him to be a favourer of Christ, The soldier's rage. they straightway laid hold on him: This is the rage of the world still, that if men be friends to religion and favourers to that, they straightway lay hold on them; but let a man be a drunkard, or a swearer, or a profane person, they will never touch him; Act. 9 it is said, that Saul bound all them that called on the name of the Lord; this was matter enough to bind them for: So in Tertullians' time, if men were friends to religion, O this man is a good man, this man is a Christian, a lover of religion; thus they reproached him, this is the entertainment, that Christ and his servants have in this world; therefore it is good to take that counsel that Christ gives us, that we must do like the wise builder, Matth. 7. consider beforehand what his building will cost him; so we should consider what it may cost us when we enter upon religion, it may be it will cost us our liberty, our goods, our peace, nay, it may cost us our lives. Fourthly, 4 His escape, he left his garment and fled: here is a question made, whether this man did well to fly? His escape. I answer, he did well, for a man may fly in two cases: 1. When he hath not a calling to stay. 2. When he hath not sufficient strength to suffer. Now this may teach us an excellent point of wisdom; this man was rather contented to lose all his garments, and fly, than to betray Christ, and to lose the peace of a good conscience; so if men find not sufficient strength to suffer, rather than they should betray religion, and lose the peace of their conscience, let them rather lose their coat and shirt; as joseph, we see, rather than he would lose his honesty, he would lose his clothes; so we, rather than lose the peace of our conscience, let all other things fall to the ground: Simile. As a man in a shipwreck, he never thinks of his losses, but is well contented if he can save his life, he is thankful to God, and rejoiceth that he himself hath escaped; so when the time of trouble and persecution is, let us not think of our losses, if we can escape with the peace of our conscience, let us be thankful to God; it is the course of the world, that if any strange disease fall upon their children, or their cattle, they say they are bewitched, when as indeed it is their sins that doth bewitch them; and what do they then say? they have been damnified by a bad witch, therefore they must go to a good witch to have help, and sometimes they do so, losing thereby the peace of their consciences; but rather than we should do so, let us lose children, and cattle, and all, before we lose God's favour and the peace of conscience; Matth. 10. our Saviour saith to his Disciples, Be ye wise as Serpents: Now this is the wisdom of the Serpent, that he will take a wound any where rather than on his head, because life lieth there; so rather than we should lose Christ, let us lose all, because Christ is our life: Thus this young man teacheth us wisdom, who rather than he would betray Christ, lost his garments, and ran away. SERMON XVII. MARK 14. 55, 56. And the Chief Priests and all the Council sought for witness against jesus, to put him to death, and found none. For many bare false witness against him, but their witness agreed not together. THe Apprehension of Christ we spoke of the last day: 1 Now we are to speak of his Arraignment; SERM. XVII. for though Christ might have been killed in the tumult, yet he was preserved. Before whom he was Arraigned. In the Arraignment of Christ, we observe three things: 1. The persons, before whom he was Arraigned. 2. The causes for which he was Arraigned. 3. The manner of his Arraignment. First, The persons before whom he was arraigned, Annas and Caiphas, the two high Priests; it is worth our observation that these Priests were gathered together early in the morning, for they could not be at rest, till they had apprehended and condemned him; no question there were a number of other Priests with them at the same time, who would not in all probability have been hired for any money to come out of their warm beds to have done good; but to condemn Christ they are up all night, and that a cold night too: so it is a corruption still, that men cannot abide to sit up about any good duties of religion, to repent of their sins, to pray to God; to speak of good things, than they are asleep strait, but to sit up long at dice and cards and other pastimes, this is their delight: Luke 5. we see the Disciples, when they were fishing, they could hold out and not sleep, but when they came to pray with Christ in the Garden, they were strait asleep, and there also, Matth. 26. judas he slept not, but was busy about his market, with the Priests consulting to take him; it is said of such, Prov. 4. 16. That they cannot sleep, except they have done evil, and their sleep departeth except they cause some to fall. Now this diligence in the Priests, should teach us diligence in the performing of good duties, for if they would spend whole nights to bring their wicked purposes to pass, oh how diligent should we be to perform service to God: Mark 1. 35. we see our Saviour arose early in the morning to pray, and yet how slow are we who cannot get up an hour after Sun in the morning to perform good duties? Secondly, Secondly, the causes why Christ was arraigned. the causes why Christ was arraigned, were three: first, that we might not be arraigned and condemned as the day of judgement; for he stood in our room, interposed himself for us, and was contented to be taken of the jews, 1 to be led away, arraigned and condemned, and to dye for us; therefore a Christian believer may have comfort, that seeing Christ was arraigned for him before men, he shall not be arraigned before God, as Rom. 8. 1. There is no condemnation to them that are in Christ jesus, etc. and again in the same Chap. vers. 35. Who shall lay any thing to the charge of Gods chosen? It is God that justifieth, who shall condemn? so joh. 3. He that believeth in me shall not perish, but shall have everlasting life: therefore if we believe, we have a certificate from God that we shall not be condemned: when the devil is ready to accuse us, and to say thou art a vile sinner, and thou must come before God, to be arraigned and condemned for thy sins, we must not deny the matter, but say, it is true Satan, I am a great and grievous sinner against God, but Christ was arraigned and condemned for me, and though I suffer not in my own person, yet Christ hath for me, and therefore it shall not be required at my hands. Secondly, 2 that he might have compassion, and pity on them that suffer, and be arraigned for good causes; as Heb. 4. 15. saith the Apostle, For we have not an high Priest, that cannot be touched with the feeling of our infirmities, but was in all things tempted in like sort as we are, yet without sin: therefore seeing Christ was arraigned, do not thou doubt, but if thou be arraigned for a good cause, Christ will relieve thee and show compassion on thee; as Paul's experience was 2 Tim. 4. 17. And I was delivered out of the mouth of the Lion, etc. This hath made good men confident to hold out in trouble, as Dan. 3. when the king would have had the three Children to have worshipped the image, which he had made, say they, we are not careful to answer thee in this matter, behold our God whom we serve is able to deliver us: so Act. 4. when the Apostles were brought before the governors, and forbidden to preach, they said, They could not but speak the things they had heard and seen: therefore (as Saint Cyprian saith,) a Christian may be killed, but cannot be overcome; because he that is in them is greater than he that is in the world. Thirdly, 3 that we might set up a throne in our own hearts, and arraign ourselves of sin; for Christ's arraignment must teach us to arraign sin, as he was killed, so we must kill sin, as Christ was buried, so we must bury sin, to which purpose it is said, 1 Cor. 11. 31. If we would judge ourselves, we should not be judged of the Lord; so our judgement is to prevent the judgement of the Lord. Thus many good men have in holy Scripture arraigned themselves, job 9 20. as job, If (saith he) I should justify myself, ye than would condemn me: David, 2 Sam. 24. 17. It is I that have sinned, but these sheep what have they done? so the Church Esai. 53. we are all like sheep, that are gone out of the way. To this purpose is that of Chrysostome; If thou wilt be a judge, set up a throne in thine own heart, and arraign thyself, God hath not made thee a judge of another man, but of thy own life: thus the arraignment of Christ should teach us to arraign ourselves. Thirdly, Thirdly, the manner of his arraignment. the manner how; judicially under a colour of law, as if they did intend justice, whereas they intended nothing less, under this colour they condemn the innocent: and I would it were not so still in the world, that under the show of law, they destroy the innocent: that it was so of old appears, 1 King. 21. where Ahab killed Naboth under colour of law, and Act. 7. 23. Steven was before Ananias; yea and now also are there a number of such Caiphas in the world, that will say they do nothing but law, and yet under the colour thereof destroy the innocent: but this may be a comfort to a Christian, that though he be condemned in the court of man, yet he is clear in the great court of God, where he shall be acquitted from all unjust taxations. Now there be four testimonies of Christ's innocency. First, Four testimonies of Christ's innocence. that they sought picked matter against Him, they had none before they had taken him, now they seek matter against him, and therefore they examine him of his Disciples, and of his Doctrine; thinking thereby to pick out something that they might lay to his charge, and find him guilty thereupon: but he who was the wisdom of the Father, staves them off, and keeps them from taking any occasion from his words, by his wise and discreet answer; as shall appear if we take into consideration these two things: 1. His holy concealment. 2. His holy defence. First, First, his concealment. for His holy concealment he doth not discover his Disciples, but answers only for his Doctrine; not a word of them; he might have said, One of them betrayed him, and another had denied him, and that they all fled from him, and ran away; but because he could not speak any good of them, therefore He rather would say nothing; would to God men would think of this, when they speak of their neighbours, if they cannot speak any good of them, rather not to speak at all: but it is a corruption in nature that men had rather speak of their neighbour's vices, than of their virtues, contrary to that precept, Tit. 2. to speak evil of no man. Secondly, Secondly, his defence. His holy defence, he defends his doctrine, and sends them to all the common people, that they might testify of it; saith he, I spoke openly to the world, I ever taught openly in the Synagogues and in the Temple, whither the jews resorted continually; And in secret places have I said nothing; ask them that heard me, he cared not who should judge him, though if were his enemies: which should teach us that we should so live, as that our enemies can have no just cause against us; so Paul carried himself, 1 Thes. 2. 10. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves amongst you: and the Prophet 1 Sam. 12. 3. Behold (saith he) here am I, witness against me before the Lord, and before his anointed, whose exe have I taken, & c? Secondly, 2 that they sought for witnesses against him; there were enough of witnesses for him, but they seek for witnesses against him; if they had asked Nicodemus, he could have told that no man could have done those miracles, except God were with him. So if they had asked the blind man joh. 9 33. or the people, Mark. 7. 37. they would have told them, He hath done all things well: or the officers and sergeants, and they would have answered, Never man spoke like this man, joh. 7. 46. they might have found enough to clear Christ's innocency, but they were bend the other way. The third was, 3 that they got witnesses, but their witnesses did not agree; for howsoever the Priests had plotted the matter, and put into their mouths, yet they disagreed; so let men take heed, how they be false witnesses, they may plot the matter and yet be confounded in their speech, and so bring a reproach to themselves: and let such remember what is written, Prov. 19 9 That a false witness shall not be unpunished, etc. Now the Evangelists declare the matter further by an example of two false witnesses, that came in against him, the one alleging this man said, I can destroy the Temple of God, and build it again in three days; Mark relates it, we heard him say, I will destroy this Temple that is made with hands, and in three days I will build another made without hands. Now the Spirit of God calleth them false witnesses, for though Christ spoke some such words, yet it was contrary to this sense and meaning; for they spoke of the material Temple, and He of the Temple of his body. And this must make us take heed how we report the words of Christ, lest we be false witnesses against him, as the Papists are, who literally taking these words, This is my body, say, that the bread is the real body of Christ, as he was borne of the Virgin Mary; Christ meaneth spiritually, that it is a sign of his body; though they take it for the material body of Christ; so also the Arrians are false witnesses because Christ saith, My father is greater than I, they say Christ is not equal with the Father: but he spoke in regard of his humanity. The fourth testimony of his innocence was, 4 that He was condemned for the truth; for he said, he was the Son of God, as he was indeed, and so he died an innocent man. But why doth Christ enlarge this answer: for two causes: 1. To comfort himself. 2. To terrify his enemies. First, 1 to comfort himself; that howsoever he stood now as a poor prisoner arraigned and condemned at their bar, yet one day they shall come before him, to be arraigned of him; there he doth comfort himself with future glory: now as Christ did comfort himself even so should all Christians in the time of their afflictions, when they be sick, poor and in distress, whatsoever thy estate be mean or poor, yet one day think, I shall be with God, where I shall not want anything: thus Christ comforts his Disciples, Matth. 19 Verily I say unto you, that when the Son of man shall sit in the throne of his majesty, ye which have followed me in the regeneration, shall sit upon twelve thrones and judge the twelve tribes of Israel: so Stephen comforts himself, when a shower of stones came about him, in that he saw heaven open, and Christ standing at God's right hand, ready to help him, and receive his soul. Secondly, 2 to terrify his enemies; for howsoever they thought themselves great men; yet one day they were to have Christ to be their judge: even this same poor jesus: O that the world would think of this, that this jesus, whom they have despised and condemned, shall be their judge, at last. Now I thought to have passed over the condemnation of Christ, and to have spoken little of it, but we must do, as the Goldsmith, who will not lose the least fine of his gold, Simile. but he will gather it up; so we should not lose the least thing or circumstance touching Christ, but should gather all up: as in the Law we read the Lord commanded, that the ashes and cinders of the burnt offerings should be gathered up, Simile. and laid in a clean place; in like manner we should do, gather up the very ashes and cinders of the sufferings of Christ, wherefore our hearts must be the clean place, to lay them up in; that so we may think of the great love of Christ, to us and be provoked to love him again, who hath loved us, and washed away our sins. Now Christ was condemned in two courts; in the Ecclesiastical, before Annas and Caiphas; and in the Temporal, before Pilate; the one whereof was a forerunner of the other; and the reason is, because the government was not in the hands of the jews, who could not put any to death: but in the hands of the Romans under whom Pilate was the chief governor, therefore we will only speak of the condemnation of Christ under Pilate; where we will observe these four things: 1. How many times Pilate sought to deliver Christ. 2. What was the means he used. 3. What made him stand so stiff for Christ. 4. What drew him on to condemn Christ contrary to the light of his judgement. First, First, how often Pilate sought to deliver Christ. The first time. how many times Pilate laboured to clear Christ before he condemned him; and that appears to be four several times; first, when they accused him, saying, they had found this man perverting the people, and forbidding to pay tribute to Caesar, saying that he is Christ our king, Pilate asked him, saying, Art thou the king of the jews? unto which he answered and said, Thou sayest it: then said Pilate to the high Priests, and to the people, I find no fault in him; indeed it is true, that he is a king, but his kingdom he saith is not of this world, therefore Caesar need not to be afraid of him, I see no cause of death in him: you say he is a king: what though? it is of no worldly kingdom, as Caesar's is, but it is a kingdom of another world: therefore Pilate laboured to free Christ at this time. Now in the answer of Christ to Pilate; 1 we observe two things: First, that he doth profess he is a king: this is that same good confession Paul speaketh of 1 Tim. 6. 12. who (under Pontius Pilate) witnessed a good confession; therefore seeing Christ is a king we must so accept of and receive him, as to be ordered by him in our life and conversation, and governed by his Laws, because he is the King of the Church, and of all the world: it is the sin of the time, that men can be contented to have Christ to be their Saviour and redeemer, to save them by his blood, but they cannot abide to have him to be their King; as Luke 19 they say, We will not have this man to rule over us; so men now adays can be contented to have Christ to teach and to preach to them; but they cannot abide to have him to be their King, to rule or reign over them, in their life and conversation; but for this cause was he borne, and for this cause did he die; therefore if thou wilt ever reign with him in the kingdom of glory, thou must be ruled by him in the kingdom of Grace. Secondly, 2 he saith, his kingdom is not of this world, it doth not consist in the pomp and glory of this world, for Christ's kingdom is of another world, in heaven, a kingdom above the clouds, of glory and happiness: Which must teach us, that seeing Christ's kingdom is not of this world; they that be subjects of Christ must not look for especially worldly matters, or preferments; therefore, in sickness, pains, troubles and afflictions, we must say, my kingdom is not of this world, but above the clouds, it is an heavenly kingdom, a kingdom of glory and happiness, my comfort is laid up there: when sickness and troubles are come upon a man, he must carry up his thoughts and say, though I am sick, poor, in distress and disgrace, yet it shall not always be so with me, Simile. for my kingdom is not of this world: If the heir of a great King should be in a strange place, and hardly used there, he would gather up his thoughts and think with himself, I am but a stranger here, and therefore they use me hardly, but when I come home again into mine own kingdom, than it shall be otherwise with me; so when we be hardly used here, we must consider that we are strangers, and therefore they do hardly use us, but when we come at our Father's house, we shall have more comfort than this world can afford us. Again, seeing our kingdom is not of this world, but a heavenly kingdom, the glory whereof far exceeds all the transitory things of this life; therefore wert thou a subject of the best kingdom of the world, know it is nothing unless thou be a subject of Christ's kingdom; it is nothing to be a citizen of the best city in the world, unless thou be a citizen of the kingdom of Christ: Therefore labour to be a subject in the kingdom of grace, to live by faith, to be obedient to God's Commandments, to be patient in troubles, and then thou shalt be a subject in the kingdom of glory: The Queen of the South came from the uttermost parts of the earth to hear the wisdom of Solomon, which when she came and heard, she thought it a great preferment to be one of his subjects; saith she, Happy are thy men, 1 King. 10. 8. happy are these thy servants, which stand continually before thee, etc. Now if it were a happy thing to be a subject in that kingdom, much more is it a happy thing to be a subject in the kingdom of Christ; therefore let us labour to be subjects to Christ in the kingdom of grace, that we may be subjects in the kingdom of glroy. The second time that Pilate laboured to free Christ, The second time. and to set him at liberty, was, after he had sent him to Herod; it is said, That he called together the high Priests, and the rulers of the people, and said unto them, ye have brought this man unto me, as one that perverteth the people, and behold, I having examined him before you, have found no fault in this man, concerning those things whereof ye accuse him; no, nor yet Herod, for I sent you to him, and lo nothing worthy of death is done unto him. This ye see is the second time that Pilate sought to deliver Christ: Which may teach us to be constant in a good course, although things do not succeed well at first, and have the success we desire, yet we must not give over, but to it again and again: It is the sin of the world, that if things do not succeed well at the first, they give over a good cause, and are discouraged; as Hag. 1. when the jews were hindered from building the Temple, straightway they left off; so men be quickly discouraged in good courses, but it must be the wisdom of a Christian, though things do not succeed presently, yet to go on again and again: This was the wisdom of Pilate, and must be our wisdom also; as it is observed of the Spider, Proverbs. that although she be hindered in her labour, and one come with a broom and sweep down her web, she will up again the next day; so this must be the wisdom of a Christian, though he do not succeed well in a good course, and in his labours at first, yet he must not give over, but to it again and again, as long as there is life in him. The third time, The third time. when he laboured to free Christ, was when he joined Christ and Barrabas together, thinking by this means they would have rather freed Christ than Barrabas; nevertheless, when he saw this would not prevail, he asked, But what evil hath he done? I find no fault in him, it is against my conscience to put him to death; therefore he takes water, and washes his hands, but yet he could not clear himself from the blood of Christ, all the water in the sea was not able to wash him clean: Now there be some that have their hands as deep as Pilate in the blood of Christ, I do not say it of myself, but the Apostle Paul tells us as much, Hebr. 6. 5, 6. That they which have tasted of the good word of God, and of the powers of the world to come; If they fall away, it is impossible that they should be renewed again by repentance, seeing they crucify afrosh to themselves the Son of God, and put him to an open shame: And Hebr. 10. 26. If we sin wilfully after we have received the knowledge of the truth, there remains no more sacrifice for sin, etc. Therefore if thou hast been enlightened, and hast tasted of the good Word of God, and of the powers of the world to come; take heed how thou commit sin wittingly and willingly, against thy knowledge, judgement, against the light of Grace shining in thy heart, and lie in it without repentance, thou dost no better than crucify the Son of God, and so hast thy hands as deep in the blood of Christ, as Pilate had; so when thou livest in thy sins in the light of the Gospel, art a drunkard, a whoremaster, a profane person, a bad liver, take heed, thou hast thy hands in the blood of Christ. The fourth time was, The fourth time. when they cried, Crucify him, crucify him: I but Pilate would not do it, and yet he was the Magistrate who had power in his hands to do it; which must teach us, that although there be a power in our hands to do hurt unto our neighbours, yet we must not do it; as it is, Proverb. 3. Withhold not good from them to whom it is due, when it is in the power of thine hand to do it: Although thou be mighty, yet God is mightier than thou, and thou canst not deliver thyself from him: Now these four times did Pilate labour to clear Christ, which shows his innocence, that he died an innocent man, and that not for himself, but for us; therefore never doubt, but that he hath made expiation and satisfaction for thee by his death. Now there were four particular Means that Pilate used to deliver Christ; 2 but before we come to speak of them, The means used to deliver Christ. we will answer a doubt or two that may arise: First, Quest. 1. Whether Pilate did well to seek to deliver Christ, seeing that Peter was reproved and reprehended for the same thing? Secondly, 2 Whether Pilate did well to labour to free Christ, seeing it did cross the will of God, for it was the will of God that he should die? To the first I answer, Ans. 1. That Pilate did well to seek to deliver Christ; but Peter did not well, because he did not seek to deliver Christ by good means, and in due order, but he would have delivered him, by resisting and fight for him, therefore it was a sin to him; but Pilate sought to deliver him by good means and in due order, therefore it was no sin in him. Again, Peter he knew the mystery of man's redemption, therefore it was a sin in him, but Pilate was ignorant of it, who took him to be but an innocent man, therefore Pilate did well do deliver Christ. To the scond I answer, Ans. 2. the will of God is twofold: 1. The will of his Decree. 2. The will of his Commandment. The will of his Decree, is the disposing of every particular man, and of the whole world to his best pleasure, and can by no means be resisted. The will of his Commandment is, what he would have us to do: Now it was the will of God indeed, that Christ should die, but it was the will of his Decree; for the will of his Commandment was, that when he brought Christ into the world, all men should kiss him, seek to him for his favour, and do him all the honour that might be; therefore Pilate did well in endeavouring to deliver Christ. Now to draw this down lower to ourselves, it may be it is the will of God, we should be poor, or that we should be rich; therefore must we not be idle and do nothing, for this is the will of God's Decree, which is secret to himself; but the revealed will of God, the will of his Command is, that every man should eat his bread in the sweat of his face, and apply himself to the means notwithstanding that God hath appointed. But to return to the means that Pilate used for Christ's deliverance. The first means that Pilate used to deliver Christ, 1 was, Loquendo, by speaking for him: By speaking for Him. And when did he speak for him? marry when all the world was silent: which is a worthy example for us to follow, to speak for Christ, and in his cause for the Gospel, though all the world should be silent, or else Pilate shall rise up in the day of judgement and condemn us; for if we be silent in the cause of Christ and holy religion, before men, he will also be silent, at the day of judgement for us, before his heavenly Father; and if we speak in the cause of Christ before men, and in the cause of religion, he will also speak for us at the day of judgement before his heavenly Father. Gen. 41. we see that Pharaohs Butler did dream a dream, which joseph did interpret, for which all that joseph did request in recompense of him, was, that he would make mention of him to Pharaoh; so our good joseph hath done much for us, Simile. and showed us great kindness, for which this is all that he desires at our hands, to make mention of his Name to the world, that we should speak in his cause and for religion: this we see the Apostles did, Act. 4. when they were rated and rebuked for speaking in the Name of Christ; they made answer, That they could not but speak of the things that they had both seen and heard: so Hester 4. when the jews were in distress, saith Hester, If I perish, I perish; as if she should say, Should I forsake the cause? no, whatsoever befall me, I will venture myself, if I perish, I perish: to this purpose, Exod. 4. saith the Lord to Moses, Go thy way, I will be with thy month; from which words Augustine collects, That if a man speak for the Gospel, and in a cause of justice, than God opens his mouth; but if a man open his mouth to swear, lie, deceive, slander his neighbour; or open his mouth against the Gospel, than it is the Devil that doth open his mouth; therefore it is a pitiful thing, that Christ, Religion and the Gospel is condemned, and yet men will be silent at it; but do not thou wonder in this case, if Christ be silent for thee at the day of judgement. The second means that Pilate used was Mittendo, by sending Christ to Herod, 2 for he hoped that the jews would not have followed him at all to accuse him, By sending Him to Herod. or if they did, he should have found some favour and friendship from Herod, seeing he was desirous of a long time to see him, not out of any love to Christ, to be saved by him, draw any grace from him, or take good by his presence, but out of an humour and conceit he had, touching him, having heard of the strangeness of his miracles that he did, that he was a juggler, o● some cunning man, that would have done seats; this it was that made him desirous to see Christ: So there be a number of men desirous to see Christ, but they have diverse ends, some because they would be fed, some because of his miracles, some to get credit and favour amongst men, to be well accounted of; but few seek him to a right end, to get grace and strength against sin, to be quickened up in their affections; as john 1. 38. jesus turned about when he saw them that did follow him, and said unto them, What seek ye? So the Spirit of Christ asks us, when we come to the ministry of his Word, what seek ye? if ye seek for worldly ease, preferment, or credit amongst men, than ye come to a wrong end, but if ye seek to Christ, to have your graces increased, and to be strengthened against sin, than ye shall be blessed in your coming; therefore when we come to the Word, we must see that we come to a right end. Now when Herod had not that that he looked for, that Christ did not follow his humour, he falls a mocking of him, puts on a white garment on him in derision, and so sends him away: this is a strange thing, that Herod had a desire a long time to see Christ, and now when he seeth him, he makes a mock of him, and puts a white garment upon him, though he had done so much at john's preaching, that he did many things well & heard john gladly; yet now he makes a mock of Christ: here we may see what a dangerous thing it is, to nourish sin, for if a man harbour some secret sin, though he hath good affections, and good graces, it will eat out the heart of them, so Herod harboured one sin, the taking his brother Philip's wife, and the nourishing of this one, eat out the heart of all his good affections. This was the case of Herod, and is the case of thousands in the world, though they be hearers of the Word, and have reform many a thing, yet because they nourish some secret sin, they fall to be mockers of Religion which eats out the heart of all their graces and of good affections: as Matth. 3. our Saviour shows, that some seed fell in stony ground, and sprang up, and when the Sun arose, it parched, withered, and came to nothing, Simile. because there were stones in the bottom, so if a man have good affections, if he nourish one secret sin, all will come to nothing, it will eat out all the heart of his graces. The third means he used to deliver Christ was, Thirdly, by joining Christ with Barrabas. jungendo, by joining Christ and Barrabas together, for it was a custom at their feasts, to let lose a prisoner: now Christ was matched with a notable thief, that was in the prison, one that was a traitor, and a murderer; therefore Pilate thought they would not have chosen him that was so vile, but would rather have chosen Christ, but the Priests through envy stirred up the people, who did choose Barrabas, and refused Christ: this, was a notable policy in Pilate, and must teach them that have fine wits, and politic pates to use them for Christ and not against him; as Levit. 2. The Lord commands that they should offer fine flower, so if men have fine wits and fine policies; Simile. God must have a handful of them, Psalm. 22. David desires to be kept from the horn of the Unicorns; why was this? though is were a good, and sufficient horn, yet it was a naughty head, that did bear it; so learning, wit and policy is a good thing, when it is in a good heart, but if it be in a bad heart, than we had need to pray to God, as David did, to keep us from the horn of the Unicorn, keep me from his policy, Simile. his wit and learning: a man that hath a good wit, must use it for Christ, and not against Him, for if he do, God will destroy his wit and him: In all the histories of the Heathen, we find not the like example to that in the Bible of Achitophel, whose counsel was as the Oracle of God, and yet because he used policy and wit against God, and not for God, it was overthrown by a plain man; so, the Papists and jesuits beyond sea, are great Politicians, have fine wits, and go far beyond us, in their policies, yet they have been often overthrown in their deep fetches and subtle plots, and it hath pleased God to bless us in our simplicity and weakness; the reason whereof is, because their policy is against Christ and the Gospel, and ours is for it. Thus much for Pilate. Now for the people, we see that they preferred Barrabas before Christ, who was a traitor and a murderer, Christ being an innocent man; and yet by the instigation of the Priests they chose Barrabas, and refused Christ. Now I dare say, there is not any here, but will be ready to condemn the jews that they preferred Barrabas before Christ: but what? do we not as ill who prefer our vile lusts and sins before Christ? For (as Divines say) in every choice and election, there is a practical discourse in the cour● of a man's conscience, either to make choice of Christ and his graces; or else of his own sins and his delights; there is Christ on the one side, and all his graces, with heaven and happiness thereunto belonging, and on the other hand, sin, and all the delights thereof, our vile lusts, pleasures, and profits; we stand in a middle between them both, and put Christ into the one scale which we have in our hands, and our sins and lusts into the other; then this question is made in the court of every particular man's conscience, which of these wilt thou make choice of? whether Christ and his Spirit shall live in thee, or thy vile sins? if we answer, it is better to live in our whoredoms, in our profaneness, it is better to live in our pleasures than to choose Christ; what do we else but prefer Barrabas before Him: we condemn the jews but we have much more need to condemn ourselves, they did it in the time of their ignorance, and we do it in the time of our knowledge; they did it in the time of Christ's humility, and we now he is in his glory; they did it once, but we often: and therefore if there be a question come into the court of thy conscience (by the hearing of a Sermon) whether the spirit of Christ shall dye or thy sins; when we make choice of our sins, and let the spirit of Christ die in us; what do we but as the jews did, prefer Barrabas before Christ? and therefore every one should labour to take this home to himself. The fourth Means was, Fourthly, by whipping of him. Flagendo, by whipping of Christ; this was worst of all, and when he had so done, he puts on him a purple garment, and so brought him forth; then Pilate said unto them, Behold the man; as who should say, if there be pity or any mercy in you, Look on the man, and let it move you to let him go: now this one word of Pilate, Look on the man, is good for every Christian to remember, to look upon the man; to look upon Christ, to consider what a deal of pains he hath suffered, what a deal of labour it cost to redeem us, Ecce home, Look upon the man, see how his shoulders were whipped, his face buffeted, his head crowned with thorns, how his sides were pierced, how his hands and feet were nailed, his body racked and tormented; all this he hath done to redeem thy soul, therefore do not thou sell that for a small matter, which cost Christ so dear. Every morning, let us consider this one word of Pilate, Behold the man, and when we are about our labours, in the fields, when we go to bed, look upon Christ and consider what a deal of pains it cost Christ to redeem us. Secondly, we must look upon Christ, and consider what we are to look for at the hands of the world; if Christ was crowned with a crown of thorns, than we must not look to be crowned with a crown of gold: If he suffered such contumelies and reproaches, than we must not look to go scot-free: if we suffer with him, we shall reign with him: if we would partake with him in his glorious crown than must we with him in some sort be crowned with thorns. SERMON XVIII. JOHN 19 5. Behold the Man. WE showed the last day, how before Pilate condemned Christ, he used four means to deliver Him; first, by speaking for Him; secondly, by sending Him to Herod; thirdly, by associating him with Barrabas; fourthly, by scourging him, that so pity might have stayed the cruelty of the high Priests and Scribes, but all would not avail, their fury pressed on to his death: The uses whereof we were the last day cut short of by reason of the time, therefore now we will prosecute the same. The first use is, Use 1. that in looking on Christ, we may see what we are to look for at the hands of the world; for if he was crowned with a crown of thorns. Then we must not look to be crowned with a crown of gold; if he was mocked and scoffed at, we must not look to go free; Ecce homo, behold the man; if we suffer with him, we shall reign with him in glory. And therefore do not thou look to partake with him in his crown of glory, unless thou partake with him in the crown of thorns. In the 18. of john, Pilate asked Christ, if he was a king: he answered, he was, but his kingdom was not of this world; even so a Christian may say, my kingdom is not of this world, but I look for a kingdom above the clouds, a kingdom of glory and happiness. Secondly, Use 2. a Christian may comfort himself in afflictions and troubles, by looking on Christ, Ecce homo, behold the man: let thy troubles and thy afflictions be what they will be, yet they are not like to Christ's, he was God, we are men; he the son, and we the servants; he pure and holy, we wretched and sinful; therefore let thy troubles be what they will, sure it is, thou canst not attain to the half of Christ's, to the crown of thorns, the buffet, mockings and railings upon, to his whip, rackings and torment; therefore if we look upon Christ's wounds, we shall find ours to be nothing to his; thus we must comfort ourselves in our afflictions by looking on Christ. Thirdly, Use 3. we may comfort ourselves in temptations, for as a Christian hath his Ecce homo; so the devil will have his time for it; when we be sick and like to die, than he will come and say, Ecce homo, behold the man; thou hast seemed to be a great professor, but now death seizeth on thee, and thou must be flung into the grave, and there consumed to dust, and therefore what canst thou do for thyself? A man must not be discouraged at this, but must have his Ecce homo: and send him back again to Christ, and say, behold the man, behold Christ, he hath done for me, he hath gone before death, hath seized upon me, he hath been trampled and trodden under foot of it, flung into the grave and risen again, therefore seeing Christ hath gone before me, I must not be afraid to follow his steps that he hath stepped in before me. The third general point which we observed in the condemnation of Christ is, Thirdly, what made Pilate so stand for Christ. what it was that made Pilate stand so stiff for Christ; though after he was drawn on to condemn him, partly through fear of Caesar; and partly through the importunity of the people. Now there were five reasons that made him stand so stiff for Christ: 1. His own conscience. 2. The admonition of his wife. 3. Christ's strange silence. 4. His holy Confession and protestation. 5. His Commination. First, First, his own conscience. his own conscience, for he was persuaded he was an innocent man, and delivered unto him through the malice of the jews, therefore he was loath to condemn him, and so sin against his conscience; and yet he was but a heathen man, therefore what a pitiful thing is it, when a Christian shall sin against his conscience, and that shall smite him, as it did the Lepers in the midst of their jollity, 2 King. 7. 7. who said, we do not well to tarry here, etc. so when a man's conscience shall tell him, O, I do not well to swear, to lie, and yet that same man should go on still in his wicked courses, this is a pitiful thing, therefore a man must take heed he sin not against his conscience; if a man should have a snake or a worm crawling in his body or in his bowels, Simile. though it should be quiet sometimes, yet upon every little occasion it should crawl and stir about, he would think it were better to dye a thousand deaths, but what is this to the worm of conscience, that will torment a man for ever and ever and never dieth? therefore (as a learned man saith) all other plagues a man may fly from, but he cannot fly from an evil conscience; a man may fly from the plague, from famine or from the injury of men, but he cannot fly from an evil conscience, whither soever he goeth that will with him, if he go into merry company, or into his chamber, into his closet, or into any room under the earth the secretest place that may be, his evil conscience will go with him and pursue him; like unto a man that hath an ague, Simile. he thinks if he were in this or in that place, in this room or in that, he should have ease, but so long as he carrieth the matter of his own grief about him, he can have none; so a man that hath an evil conscience, he may think to have peace in this place, in this and that company, but as long as he carrieth about him the matter of his grief, he must never look to have ease, therefore we must take heed of sinning against our conscience. The second thing, Secondly, the admonition of his wife. that made Pilate stand so stiff for Christ, was the admonition of his wife, for Pilate being in the judgement seat, she sent him a message, Matth. 27. To have nothing to do with that just man: in which message we observe diverse things: 1. The party that sent the message, pilate's Wife. 2. The time when she sent it; when Pilato was upon the judgement seat. 3. The tenor of the message; have thou nothing to do with that just man. 4. The reason, because I have suffered many things this night in a dream touching Him. First, First, who sent the message. who it was that sent the message; pilate's wife: hence observe, it is a good thing for women to stop and stay their husbands in the course of sin, they must labour to prevent them, by good speeches and good admonitions, for women were made to this end, to be helpers to their husbands, to help them to heaven, therefore when the wife shall admonish the husband, and he do not regard but despise and neglect it, Pilate shall rise up in judgement against him, and condemn him, at the day of judgement. Secondly, Secondly, when it was sent. when it was; as he sat in judgement, it was a very fit time, a good season; as David bade his servants say to Nabal, 1 Sam. 25. We came in a good season; so it is a good season to stop a man in sin, when he is about the doing of it: so the Angel of the Lord stopped joseph, Matth. 1. when he thought to have put Mary away secretly, so Gen. 20. when Abimelech thought to have taken Abraham's wife, saith the Lord unto him, thou art but a dead man; it is a good thing then to admonish one of sin, when they be about doing of it. Thirdly, Thirdly, the message. the tenor of the message; have thou nothing to do with this just man. If a man be a just man and an innocent man, let us take heed, how we have to deal with him or do him any wrong or any hurt, Psal. 37. It is a note of a wicked man, that he persecutes the godly man, for if a man be a just and godly man, than there is matter enough for them; but we must take heed, we do them no harm or wrong: a man may handle gold, Simile. Oar, iron, as long as it remains in his own nature, but if the nature of fire be put to it, then if we handle it, it will burn us; so we may deal with men, as long as they remain in their own nature, but if once they have the nature of God, take heed how we deal with them; lest it happen unto us, as Revel. 11. 5. it is said of the two Prophets, that if any man hurt them, fire shall come out of their mouths and destroy them. The fourth reason was, Fourthly, the reason and cause. Because she had suffered many things in a dream touching him, this is the property of a good conscience, to be moved and stirred by the judgements of God: it is a woeful thing when his judgements be upon us, yet we are not moved and stirred at them; when he shall take away our wives, our children, our cattle, or our goods, and yet we be not moved at it. If a Physician give a man Physic, the next question that he will ask him, SERM. XVIII. when he comes to him, is, whether his physic did work or no? if it did not work and stir the humours, it is twenty to one, but the party will dye; so the judgements of God are his physic, and if they do move and stir us, there is some good hope, but if they do not move and work upon us, there is danger, twenty to one but we shall be more afflicted or die; therefore it is a pitiful thing that God's judgements be upon us in this unseasonable weather, and yet we are not moved and stirred by them, nor drawn unto repentance to return to God: the Lord complains of this, jer. 5. Thou hast stricken them, but they have not sorrowed: And Zephan. 3. Every morning doth he bring his judgements to light, and yet the wicked will not learn to be ashamed. It is a good thing to be afflicted with the judgements of God, as Numb. 21. the people come to Moses, and desire him to pray to God, to take away the fiery Serpents, not desiring to have their sins taken away; therefore when that judgement was at an end, they had a greater, and so had no rest, till the Lord had destroyed them; so men do now, when the judgements of God be upon them, than they pray to have sickness, famine, scarcity and unseasonable weather taken away from them, but never pray to God to have their sins taken away, to give them repentance; and therefore when one judgement is at an end, it it the beginning of a greater, the Lord will never rest till he hath destroyed us, if we do not repent us of all our sins, and turn to him in the truth of our hearts. This must teach Christians, Use. that have more light and knowledge, than they had, or than Pilate had, to take heed that they do not sin against their conscience; Pilate had the light of Nature, we have the light of God's grace; it it a fearful thing, when a man shall sin against his conscience; though a man sin of weakness, and of infirmity, yet let us take heed we sin not against conscience; for what a pitiful thing is it that a man's conscience shall say, as the Lepers said, O, we do not well, that we do so; I do not well to sin, to swear, to profane the Sabbaths, I do not well to nourish any sin, to backbite my neighbours: It is a fearful thing to sin against conscience, all other accusers, one thing or other will stop them, either bribes, or favour, or fiendship, or entreaty, or flattery, but there is nothing that will stop the accusing of evil conscience, neither bribes, nor flattery, nor friendship, nor entreaty; Revel. 20. 12. conscience is compared to a book that all things are written in, Simile. when there is question about a debt, come to the book 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 do not see nor feel them, yet at the judgement day, when the book shall be opened, than all shall be manifest, as if they were but new committed. Secondly, 2 other accusers do accuse us, but certain times, either at Term time, or when anger is stirred, but an accusing conscience will give them no peace at any time; the worm of conscience will torment a man at all times, in the night, and in the day, when he is in company, and when he is alone. Thirdly, 3 other accusers a man may fly from, for if they be in one country, he may fly into another country; but there is no man can fly from the accusing of an evil conscience, unless a man fly from himself; Augustine saith, all other plagues a man may fly from, from the famine, from the envy of man, from the pestilence he may fly, but he can never from an evil conscience; Man (saith he) get thee into thy chamber, or into the secretest place that may be, and although thou shut the door, yet thou canst not shut out the accusing of an evil conscience, unless thou shut up thyself: If a man were in a close chamber full of small lights, and there were in the same room one great light, Simile. 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 man's conscience, this is sufficient to discover and to lay open a man's shame. Thirdly, 3 The strange silence of Christ, that answered nothing, though Pilate did urge him, The strange silence of Christ. and it did concern his life; therefore the more ready he should have been (as one would have thought) to defend himself, for naturally men are ready to defend their lives; as the Devil saith of job, all that a man hath will he give for his life: But see, Christ was silent, which shows how ready he was to lay down 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, he was contented to lay down his life for us. Now Christ hath not laid down his life only that we should lay down our lives for him again, but that we should lay down our sins; he was willing to part with his life, and we are not willing to part with our sins for his sake; Hester 6. when Ahashuerosh could not sleep in the night time, he calls to a servant to read in the Chronicles, and then found what Mordecai had done in preserving of his life, Simile. and so makes this inquiry, But what honour and dignity hath there been done to Mordecai for it? So when a Christian cannot sleep in his bed, he should be thinking how willing Christ was to lay down his life for him, he should make this enquiry, what honour and dignity 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 forgo thy sins and take my blood, take the merit of my death, and I will take the punishment of thy sins! Fourthly, 4 His protestation and confession, that he is the Son of God; for when Pilate heard that, Christ's protestation. he was afraid that God was engaged against him, and to oppose himself against God, he was loath; this it was that made him to stop and stay, the reverence he had to the name of Christ: O that we christian's had this reverence to the name of God, that it might stop and ●●ay us in the course of sin! Pilate was stayed at the mention of the name of God; but we hear of the name of God every day, from day to day, and yet it cannot stop us in the course of our sins; we see, Gen. 39 9 that the reverend awe that joseph had of the name of God, kept him from sinning against God; so David, Psal. 21. 22. Because I kept the ways of the Lord, I did not wickedly against my God; for all his laws were before me, and I did not cast his Commandments 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, 5 The holy commination of Christ, saith he, He that delivered me to thee, hath the greater sin: Christ's Commination. There is no man that can have his hand in the death of Christ, but he must needs sin: This was it that made Pilate a Heathen man loath to condemn Christ, be cause he should sin against God. This must teach us, that when we hear it is a sin to swear or lie, not to do it, though it be to save a man's life. We have heard it is a sin to profane the Sabbath, to misspend the time wickedly, and yet nevertheless, dare we go on and do it: Surely Pilate shall rise up in judgement against us at the last day, and condemn us for it. We see 1 Sam. 14. 33. when Saul heard that the people had sinned in eating of blood, he laboured to stop and to stay them: O that there were such affection in Christians to labour to stop others, but especially themselves in the course of sin! For it is Gods great mercy that any thing comes in the way to stop or stay us in the course of sin, whether it be 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 stayed by the neither, but whether that be true or no, this is; that there is such greediness in man to commit sin, that all would come to confusion, if God should not restrain him: 1 Sam. 25. 32. when David was in his heat, he thought to have killed Nabal, and all his household; but when he met with Abigail, and was come to himself, Blessed be the Lord God of Israel, saith he, which hath sent thee this day to meet me; And blessed be thy advice; and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand: So, when we be in our heat, than we care not what we do; but if we once come to ourselves, than we can say, O blessed be God for such a man and such a woman, that kept me from sinning against him. When Balaam went to curse the People of God for a bribe, if the Ass had not spoken to him and made a stop, the Angel of the Lord had killed him: The Ass saw the danger, but he saw it not; therefore the Lord gave Balaam cause to bless God for his Ass; even so if there be any thing that stops us from committing sin, and though it be but an Ass, we have cause to bless God for it. The fourth general point that we observed in Christ's condemnation was, 4 What made Pilate to condemn Christ? What made Pilate to condemn Christ. And that appears to be: 1. The importunity of the jews▪ 2. The fear of losing Caesar's favour. First, the importunity of the jews, for the more he pleaded for him, the worse they were; the more they cried out, 1 crucify him, crucify him. At last being wearied with their importunacy, The importunity of the jews. he yields to them and condemneth him. Here we may see what a wicked thing it is to yield to any bad thing for any importunity whatsoever. Adam yieldeth to his wife, and so brought death upon himself and his posterity, and was thrust out of Paradise: So Samson yieldeth to Delilah, and lost both his eyes. If a man yield because he would have rest, he shall be condemned for it: If it be good to stand out in the cause of Christ, the first and the second time, it is good to stand out to the end: Simile. As if one be set to keep away birds, he cannot excuse himself to say the birds are busy, and I cannot make them leave; but the more busy the birds be the more busy he should be to suppress them: So the more we be importuned to sin, and the more busy the Devil is to tempt us▪ the more busy we should be in Prayer and meditation, to suppress the temptations of the Devil. Simile. It was Joseph's glory, that notwithstanding his Mistress lay at him day by day, yet he yielded not to her: So this shall be the glory of a Christian, that notwithstanding ghee be tempted to sin from day to day, Simile. he yields not to it. It is noted of Christ that when the Tempter ended, the Angels came and ministered unto him: So when we have stood out in temptations, and they be ended, the Angels will come and minister to us a Cup of comfort, or a Crown of glory. But Pilate because he stood not out in the cause of Christ, as he had begun, but yielded; lost all his glory; therefore, it is said in our Creed, He suffered under Pontius Pilate, which is a mark of disgrace unto him, to the World's end. The second thing that drew Pilate to condemn Christ, 2 was fear of losing Caesar's favour: Fear to lose Caesar's favour. for when the jews told him, that if he let him go, he was not Caesar's friend, this did so perplex and amaze him, that he sins against his conscience, and inclines to the worse side: He had good affections and stood out in the cause of Christ, when all were against him, but when it came to this, that if he stood out still, he should lose Caesar's favour, or else God's favour; He makes choice of Caesar's favour: So it is with the world still, so long as God and Caesar go together, so long as the world and religion go together, so long they hold, but when it comes to this, that they must lose Caesar's favour, or God's favour, they will leave God, and choose Caesar's favour. But it is remarkable and worthy our observation, that he that will make himself a friend to the world, may have indeed Caesar's favour for a time, but he shall be sure to have God his enemy, and then perhaps Caesar too; as we may see in Pilate, who laboured for Caesar's favour, and chose that before God's favour, yet through the just judgement of God, he lost Caesar's also, for upon complaint made he was sent for, and put from his Office, banished the Land, and so through grief and vexation, laying hands upon himself, desperately killeth himself: Let men take heed of this, how they keep men's favour and lose Gods; for if it be so with them, they may look for pilate's judgement, to have neither of them both, because the do not choose God's favour above all. SERMON XIX. MATTH. 27. 31. And after that they had mocked him, they took the Robe off from him, and put his own raiment on him, and led him away to crucify him. HAving spoken of the sufferings and condemnation SERM. XIX. of Christ; in the next place we come to speak of his Crucifying, wherein diverse things are to be considered. 1. Why he must die the death of the Cross. 2. How he was led to be Crucified. 3. The place where he was Crucified. 4. The time and manner when. 5. How Christ carried himself upon the Cross. The first thing, Christ must die the death of the Cross for four reasons. First, why of all other deaths, He must die the cursed death of the Cross, for four Reasons: First, because of all other deaths, this was accursed by the Law of God, none else was: 1 burning, stoning, dying by the sword, or any other, there is no curse annexed unto, Because it was only accursed. but to this one only, Cursed is every one that hangeth on tree, Gal. 3. 13. Deut. 21. 23. So that he died not the least death, but the worst that might be, even the cursed death of the cross; and it was because he would take our curse upon him, for by reason of our sins, we deserved to be cursed both in life and death: that we might be blessed in our deaths, and freed of the curse, he was contented to take this same accursed death upon him. Let us therefore never forget this great love of Christ to us, yea, remember what Saint Paul saith to Philemon, concerning Onesimus, If he oweth thee any thing, set it on my score, I will satisfy thee for it; So Christ doth engage himself to God for us, to take our curse on him, that we may be blessed, to die for us that we may live, to be forsaken of God, that we may be received of God; therefore let us never forget this love of Christ to us, as john 13. Saint Peter wonders at Christ's humility, Wilt thou wash my feet? So we may much more wonder at the humility of Christ, that he that was the Son of God, higher than the Angels, would die the cursed death of the Cross, that we might be blessed, die a death temporal, that we might not die a death eternal. Secondly, because of all deaths, it was a shameful death, for it was not only a cursed death, 2 but a shameful death: therefore Paul saith, Hebr. Because it was a shameful death. 12. 2. Who endured the Cross, and despised the shame. The reason why Christ died this shameful death, was to sanctify all kinds of deaths to his dying members; so that let the death be never so shameful, if one die in faith, or in the pardon of his sins, in the fear God, his death is sanctified unto him: he is a happy man, Heb. 11. it is said of such, They all died in faith, they died not all in their beds, or of a linger disease, but some of them were racked, some stoned, some sawn asunder, but they all died in faith, and therefore they were blessed men, what death soever they died on: So let men labour to die in faith, and in the feeling of God's love, in the pardon of their sins, then let their death be what it will be, such a one, he shall be an happy and a blessed man. Thirdly, 3 because it was one of the painefullest deaths that was, Because it was one of the painefullest death's. Reasons 4. as appears by these four reasons: 1 First, because they that were to die this kind of death were whipped and scourged; for so Christ's blood was spent with whipping and scourging, 2 that he was not able to carry his Cross. Secondly, because they suffered in the most sensitive parts, in the hollow of the hands, and feet, for these places are the quickest and fullest of sense; As Galen saith, because there all the ligaments and sinews make a meeting, therefore it must needs be painful. 3 Thirdly, because they that were crucified on the Cross, were sore racked; For although they had a thing to rest their feet on, yet they did hang by the hands, with the weight of their whole bodies; Therefore Peter saith, Acts 5. The God of your Fathers hath raised up jesus; 4 whom ye slew and hanged on the Tree. Fourthly, because it was a lingering death, they were two or three days a dying. Now we may make these two good uses of this point, Christ dying such a painful death. First, to teach us that it is an easy matter to reconcile us to God; when we have sinned: Uses 2. we think it an easy matter to be reconciled to God, but it cost Christ a painful death; and therefore it is not a easy, but a great thing that must redeem souls. 1 Secondly, seeing Christ died such a painful death, and overcame that which was sorest, we know that he will comfortably raise us up from other deaths that we shall dye of; Athanasius giveth a good reason why Christ died not an ordinary death as others do, 2 but a painful death; he brings it in against the heretics, for they objected, Why did not Christ dye an ordinary death as others do? To this he answereth, that men of ordinary deaths die because of ordinary infirmities, Why Christ died not an ordinary death. that they can live no longer; sickness and diseases come upon them, which they are not able to withstand; but there can be no infirmity in Christ, he is the eternal word, the Son of God. ay, but why did he not make choice of some other kind of death, but would dye such a painful death? To this he answereth, that if he had made choice of some other death, than they would have thought that he had not had power to overcome any other death, but that; But now he taking any death that they could put upon him, even the most painefullest and sorest, and having power to overcome that; it is evident, that he hath power to overcome any other whatsoever. And so gives us comfortable hope that he will raise us up, his members, from all other deaths: Even as a Champion coming into the field, he will not make choice of the weapon, or the man he is to fight with, but will take that which is put upon him; so Christ doth not make choice of what death he will dye, but he takes that which the world puts upon him. This is the reason, why he died not by the sword, as john did; nor was sawn asunder, as Esaiah was, nor knocked on the head as Amos was, but was crucified: So that he triumphing over his death, we may know and have comfortable hope, that we shall be raised from other deaths. Fourthly, 4 because it was more eminent and apparent to be seen, for they that were to be crucified, were lifted up, that all men might see them. Of which two reasons may be given, why Christ must dye thus aloft. First, 1 to conquer the devil, the prince of the Air in his own country, and at his own door; And so dedicate a way to heaven, and rear a ladder in his death and bloodshed, that it might be a step or a scaffold, whereby we might climb up to heaven. Secondly, 2 Christ died aloft, that all the world might see and know he was the means of man's reconciliation and redemption; Therefore he died not in a corner, nor below, but that all men might see, and behold it aloft: as good Moses set up a Brazen Serpent on a pole, that so if any were flung with the fiery serpent if they could but creep to their tents, and cast up their eyes to the brazen serpent, they had help; so God hath set up Christ on a pole on the Cross, that men may see the means of their salvation and redemption, and so be saved: Therefore let us do as Mary and john did, creep to the Cross of Christ, as near as they could get, so that they heard the words of Christ, speaking to them upon the the cross; in like manner though we cannot hear the words of Christ speaking from the Cross, yet let us get as near as we can, that so some of the warm drop of the blood of Christ, may fall into our hearts, to comfort and refresh us, to cleanse and to wash away our sins. The 2. The second point how Christ was led to be crucified. point observed in his crucifying, was how they led Christ to be crucified; And to open it throughly unto you, let us consider these 2. cirunstances: 1. He was led in his own Garments. 2. They made him bear his own Cross. First, 1 he was led in his own garments, they put on him a purple robe to disgrace him; In his own garments. but it is said they plucked off that, and put on his own garments; and that chiefly for these two reasons. 1. That he might be the better known to the people. 2. To fulfil the scripture, that had foretold that his garments should be divided. Wherein we may consider, that God that a secret hand in it; the jews were in haste because of the preparation of the Sabath, & the 6. hour ere they could get Christ condemned, about noon; and yet they must needs tarry to put off the purple robe, Use 1. & to put on his own garments; which must teach us that the wicked for all their rage, heat, and malice, can do no more than God hath appointed: for God doth so bridle them though they be brutish, full of rage and run on in their courses, yet they can do nothing, but that God hath appointed: Simile. As a blind horse in a Mill, he knoweth not the end of his own motion, but his master doth, who hath determined it: so the wicked are like blind horses in a Mill, that go on and know not the end of their motion, but God he knoweth it, who hath determined what they shall do, and how far they shall go? And therefore this may be a comfort to us, that the wicked can do nothing, but that which he hath appointed them to do. Secondly, 2 that the least things that fall out in our estates, God hath appointed and decreed even the very garments we wear; as we see in Christ, that his garments were foredetermined that he should be led in to be crucified. This is a great comfort, that there is not any thing, that falls out in the course of our lives, but God hath appointed what shall be, what estate we all live in: yea and our Saviour saith, There shall not fall a hair of your heads to the ground, without your Heavenly Father: Hence a learned man infers, If the Lord hath such a care of the superfluities of his servants, that nothing shall fall to the ground but by his appointment; In what great safety is their souls in? Therefore, let a man labour to fear God, to repent his sins, and to be in Christ; and then let the rage of the wicked be what it will, they shall not be able to take a hair from his his head, nor the meanest coat off his back, without God's permission and appointment. Secondly, 2 They laid his cross upon him; and when he fainted under the burden of it, They laid his Cross upon him. they met with Simon of Cyrene, and compelled him to bear● his cross; not for any pity they had of Christ, but because they thought he would have fainted and died, before he came at the place: Here three things may be observed: First, 1 That every one that is Christ's Disciple, must take up his cross and follow him: so if we be Christ's Disciples, we must be carriers of the cross; for Christ hath determined this in his own person, therefore we must be contented to bear the cross; as it is exhorted, 1 Pet. 4. 13. But rejoice in as much as ye are partakers of Christ's sufferings, etc. So Heb. 12. 8. If ye be then without correction whereof all are partakers, then are ye bastards and not sons. Therefore every man must fit himself to bear the Cross of Christ. Secondly, 2 we must be contented to carry the Cross to Christ; for can a man see Christ fainting or grovelling on the ground, and yet go by and not be affected therewith? No, but he must set his shoulders to bear it: no man must make a cross to himself, but if it be laid on him by God, he must be contented to bear it. Thirdly, we must bear all crosses imposed: there be diverse crosses in the world. 3 Some be crossed in their children, some in their servants, some in their names, some in their goods: But whatsoever our crosses be, we should be contented to bear them. But it is a corruption in the world, that we think if our crosses were as such and such a man's, than we could bear them. Thus we are ready to buckle and take up another man's cross, but not willing to carry our own which Christ enjoins, Math. 16. He that will be my Disciple, must take up his Cross and follow me: we must not take up another man's cross, but take up our own; and when we do so carry the cross as well as we can, if we faint under it, God will send some Simeon of Cyren or other to help us bear it; under the Law if an Ass was burdened and fell under it, they were commanded to help him up again? Now if man were bound to show pity to an Ass, much more to Christ, when falls under his burden; Simile. But it is a pitiful thing to see that Christ is as it were fallen under his load and burden, yet there is none that will set to their shoulders, to help bear it; We see job complains of it in his time, job. 6. 14. He that is in misery ought to be comforted of his neighbours, but men have forsaken the fear of the Almighty; so Psal. 69. 20, 21 I looked for some to have pity on me, but there was none; and for comfort, but I found none; therefore it is a miserable thing, that Christ now in his members is under the cross, yet few there are that will help to bear up his cross. The third general point was, The third thing where Christ was crucified. The place where he was crucified, considered: 1. Generaly. 2. Particularly. 1 Generally, Without the Gate. the place was without the Gate, without the City, so the Scripture saith; And when they came out, they found a man of Gyrene named Simon; that is, when they came out of the city, out of the gate; So Paul Heb. 13. 12. Therefore even jesus, that he might sanctify the people with his own blood, Three Reasons why Christ suffered without the Gate. he suffered without the gate; and that for 3. Reasons. The first, To show he was the sin offering of the Church; for the sin offering was offered without the Host; Levit. 16. 27. So Christ was crucified without the gate, 1 to show he was the sin offering of the Church, the great propitiatory sacrifice thy should make expiation for sin; therefore as in the Law when they offered a beast, Simile. the laid their hands on the head of the beast, and so by humble confession put their sins on it which was killed, and they went free; so seeing Christ is the sin offering of the Church that should make expiation for our sins, we must carry them over to Christ and lay them on him: This is the deduction which S. Paul makes of it, Heb. 13. 12. That jesus might sanctify the people with his own blood, He suffered without the gate, and so show himself to be the sin offering of the Church. Here we may learn, as the people carried their sins unto the beast, so that must be our wisdom to carry our sins unto Christ, or else we shall answer for them. Therefore, consider with thyself whosoever thou art, what a burden thou hast laid upon Christ; it is not long since thou laidst a great burden on him, and thou art coming with another to day and to morrow, and so shalt every day as long as thou livest; and when all is together, consider what a load it will be, I do not speak this to forbid thee that thou shouldst not bring them being past recovery; for if they be on thyself, woe be to thee, thou art like to perish. Therefore, lay them still on Christ, bring to him still, but do it with the more shamefastness and humility: Simile. come with them as Noah's sons did, when they covered their father, they went backward, ashamed to look on their father's face; so we should go to Christ with the greatest humility, and the most shamefastness: In that we be the men and women that lay such a load on him. Secondly, To teach us that if we suffer with Christ, we must go out of the gates, and out of jerusalem; That is, we must go out of our pleasures and our sins, to suffer with Christ, as the Apostle saith, Christ suffered without the gate; so let us go forth of the camp bearing his reproach: many an one can be contented to have their part in the sin offerings of Christ, but they will not go out of the camp, out of their sins, pleasures, profits, and be contented to bear the reproach of Christ. But we have heard Christ suffered without the gate, that we should follow him, and come out of our sinful pleasures and profits; therefore let us be obedient and do so. We 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, Simile. 2 Sam. 19 30. Yea, let him take all, seeing my Lord the king is come again in peace unto his own 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, etc. 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 eternal Happiness. Thirdly, to teach us, that the casting out of Christ out of the earth from jerusalem, 3 and out of the society 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 he suffered without the gate, and was cast out of the earthly jerusalem, we 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 judgement: The first Adam lost the earthly Paradise, and the second Adam hath purchased for us the heavenly Paradise, where we shall eat of the Tree of life, that is in the midst of it, and of the hidden Manna, that is spoken of Revel. 2. as jonah 1. 12. saith unto the men that were in the ship in the great distress that fell upon them, when the Sea was troublesome, Simile. Take me up, and cast me into the sea, so shall the Sea be calm unto you; so Christ said to the Father in the great distress of all mankind, Take me and cast me into the Sea, away with me unto the cross, fling me into the grave, cast me from the society of men, and so shall heaven, and earth, and hell, be at peace with you, and God pacified and pleased with you: Simile. and as Cantic. 3. 11. Solomon saith, Come forth ye daughters of jerusalem, and behold king Solomon crowned with the crown wherewith his mother crowned him: so we are called out to behold Christ hanging on the cross, on mount Calvary, crucified and killed for thy sins. Secondly, 2 the particular place is Calvarie or Golgotha, the place of men's skulls; In Golgotha. Now some think it was so called because Adam was buried there, where his skull being found it gave name to the place; But this opinion Saint Jerome refutes as a fable; some again think it was called Calvary, because it was made round like a skull; Othersome think it was called Golgotha, because it was the place of execution, where commonly malefactors, suffered, and where were left the bones and skulls of such as were executed; which opinion I incline to. Now this we see could not choose but be a very infamous, loathsome, and fearful place, in which Christ was put to death: which may teach us these two things, the desert of our sins; that we deserve to die, in the infamous, loathsome and fearful places that may be; SERM. XX to have all the disgrace that can be put upon us: indeed in regard of men, it may be, we do not deserve it; but in regard of God we do; for as Christ died in Golgotha, so we deserve not only to die in Golgotha, but to die in Hell for ever and ever: therefore whereas we would have honour put upon us at our death, and desire to be as much graced as may be, we must think of this, that Christ died in Golgotha, in a loathsome place, to show the desert of our sins, that we do deserve to die in the disgracefullest places that may be. Secondly, 2 Christ died in such a disgraceful 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 pharisees, and his enemies, that we might dye amongst our friends; he on the cross, that we might dye in ease and comfort; for his condemnation is our acquitting, his death our life, Simile. his pains 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 noise; so it is with death which having stung Christ, hath now left her sting in the body of Christ, therefore though death may keep a buzzing and ado about a Christian, yet he can do 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, he also took part with them, that he might destroy through death him that had the power of death, that is, the devil. The fourth point was, Fourthly, the manner of Christ's crucifiing. The manner how, now before they did nail him to the cross, they gave him vinegar to drink mingled with gall, so Saint Matthew: but Mark saith they gave him wine mingled with myrrh; now how can these two agree together? Matth. 27. 34. I answer, the one speaks of the quality of it, and the other of the substance; Mark. 15. 25. Matthew speaketh of the quality, Mark of the substaine, for indeed it was wine in substance, but sour wine, as sour as vinegar, and it was myrrh, yet as bitter as gall in respect of the quality, for it was a marvellous distasteful and bitter cup which they gave Christ to drink; 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 pain: but it cannot be so, for there be two reasons against it; first, because the jews 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 vital spirits, the heart and brain: other think the reason was to hasten his death, and to rid him quickly of his pain, for myrrh doth open the veins; and in the margins of our Bibles, we find it so noted: Physicians say, that wine being taken inwardly, doth open the veins also, but being taken outwardly doth stop them: it is reported, that it was the manner of the jews, when they would hasten the death of any, they gave them some bitter potion to drink: but this cannot be the reason why they gave it Christ for they did it not, out of kindness or favour, but in cruelty, as we may gather by the words of David, Psal. 69. 21. where he saith, they gave me also gall for my meat, and in my thirst they gave me vinegar to drink. Prov. 31. Solomon willeth us to give wine to those that are weak, and strong drink to those that be afflicted; so the jews did give wine to Christ, but it was wine mingled with Myrrh, it had a tang, and a sour taste with it: so also many such mingled cups, we give to our brethren, it may be we relieve and help them, but it is with a tang, with bitterness and sourness: it is said in the Scripture that God gives to us a pure cup of comfort, and adds no sorrow to it, such pure cups of comfort we should give to our brother: I dare say there is not any man but would be ready to condemn the Soldiers and the jews, because in his extremity, they gave him a mingled cup; But let us look into ourselves, what do we? we give him such a mingled cup; for every sin we do commit, is as a drop of poison put into a cup for Christ to drink; therefore whereas we see, that we can complain of the soldiers and of the jews; we had need learn to complain of ourselves much more. Now Christ refused to drink of this. This may seem a strange thing in Christ, seeing he yielded his back to the whip, and his head to be crowned, his hands to be nailed, his face to be spitted on, and to be buffeted, refusing none of these things, Quest. Why Christ refused the bitter cup. What therefore was the reason that he refused to drink of this? I answer; first, to teach us the true latitude and extension of Christian patience; for there be two sorts of passions, 1 some there be that be of necessity, and some voluntary or arbitrary: now those that be of necessity, Sol. Division of Passion twofold. such our Saviour did not refuse, such as was needful for the salvation of man: but those that were arbitrary, and voluntary, those our Saviour refused, which may teach us this high point of wisdom, that those passions that be by authority, and those that come immediate from God, these we must with Christian patience bear: but if it be an arbitrary or voluntary passion, than we may refuse it: it is an opinion of the world, that a Christian must bear any thing that is put upon him, but we see in the example of Christ, how far our Christian patience doth extend. SERMON XX. MATTHEW 27. 34. They gave him vinegar to drink mingled with gall, and when he had tasted thereof, he would not drink. WE may behold the resemblance and similitude of a great tree in a glass, Simile. but not in the same proportion that it hath as it groweth, but a great deal less, for always the resemblance is less than the thing itself that is resembled; so the Gospel is a great glass that doth show unto us, the great love of Christ in the work of our redemption; but as resemblances be less than the things resembled; so whatsoever we say of the love of Christ it comes far short of the love itself, which Christ hath showed unto us; as it will easily appear by the due consideration of the manner of Christ's crucifiing: and therefore let us proceed in order from that which we left at. The last day we made entrance upon the point, when amongst other things we spoke of that bitter cup presented unto him, whereof he refused drink: one reason whereof we showed then, which was to teach us the extent of our Christian liberty, now we pass on to that which remains. The second was, 2 that we might more sensibly see the love of Christ to us: for all the suffering which were needful for our salvation he refused not, but did with patience endure them, but whatsoever was voluntary or did concern himself, those he refused. jonas he could not endure the heat of the Sun for himself, Simile. yet he could abide to be thrown into the sea for the good of others and for their safety; so Christ was contented for our good to be apprehended, condemned, and to be spit upon, to be crowned with thorns, whipped, nailed to the cross, flung into the grave; and yet he would not suffer any thing, that did concern himself, but refused it. Now the next general point to be observed, Fifthly, the crucifying of Christ. is, the very act of his crucifying, showed but in a word, He was crucified, and yet there is much pain, 1 much ado, a great deal of torment shut up in the belly and bowels of that word: 2 For, first, they threw down the Cross upon the ground. 3 Secondly, they drew or pulled out all the fearful instruments for that purpose. 4 Thirdly, they stripped him. Fourthly, they laid him on his back, and they stretched out his hands and his feet upon the Cross, 5 and nailed him unto it. Lastly, they did rear up the Cross into the air, as though he were unworthy to be upon the ground. And thus we see, what a deal of pain and torments, is shut up in the bowels of this one word: whence for our learning we may gather these good instructions following: First, Use 1. seeing Christ was crucified for us, this should make us bewail our sins with bitterness, that we should be the parties should bring all these pains upon Christ, forhe suffered not for his own sins, for he was innocent and holy, but for my sins, and thy sins, which we daily live in; Esay, 53. the Prophet saith, The chastisement of our peace was upon him; and 1 Pet. 3. 24. it is said, Who in his own body bore our sins upon the tree: therefore seeing our sins brought all those pains upon Christ, we have cause to bewail them, Simile. we can bewail the punishments we bring upon ourselves, but how much more should we bewail the punishment we bring on Christ; as the spickes and the nails being driven into the hands and feet of Christ, when he was crucified, made the blood run out at the holes; Simile. so the meditation and consideration thereof should cause our consciences to bleed. And now seeing our sins have brought Christ on the cross; what will we do? mock him as the wicked jews and the soldiers did; or be silent, as the Disciples were, or stand still? No, but we must after a spiritual manner go to the cross of Christ and say, Lord, wilt thou die for me, and suffer such great pains and torments? I have eaten sour grapes, and thy teeth are set on edge with them; It is I that have sinned, but Lord thou hast done nothing worthy of these great pains; therefore, O Lord, that I may never forget this great love of thine, though I cannot perfume thy body, as Mary did, with sweet spices, yet will I never cease to wash it with the daily tears of true repentance for my sins: But alas, we can weep for the loss of our wives, of our children, but we cannot weep for our sins; therefore we should do as the Physician, Simile. who when he findeth men dangerously bleeding at the nose, lets them blood in another place, and so turns the course of the blood another way; so our weeping for worldly losses, we should turn to weeping for our sins, and for the loss of God's favour, that thus Christ was crucified for them. Secondly, Use 2. seeing Christ was crucified, we should labour to see all our spiritual enemies crucified with him; for when Christ was upon the Cross, he pulled the Devil, sin, death and damnation to the Cross with him, and so also were crucified; so Christ was not crucified alone, but all the enemies of man's salvation with him: So the Apostle, Coloss. 2. 14. speaking hereof, saith, And putting out the hand-writing of ordinances that was against us, which was contrary to us, he even took it out of the way and fastened it to his cross; and having spoiled the principalities and powers, he made a show of them openly, triumphing over them in it: therefore the same Cross that served to crucify Christ, the same hath served to crucify our spiritual enemies; and though the jews saw none but Christ upon the Cross, thou that art a Christian must go further, and see all the enemies of man's salvation, the Devil, damnation, and sin, crucified with him. Thirdly, Use 3. seeing Christ was crucified upon the cross, we must be contented to crucify ourselves; and therefore after a spiritual manner we must go to the Cross of Christ, and nail our hands and feet unto the Cross, that we may not move a hand or a foot, to displease God; Nay, we must go further, and crucify our sinful and carnal lusts, and inordinate affections; for the Apostle saith, that they that are in Christ have crucified the flesh with the affections and lusts thereof: So that there is not a true Christian, but hath been upon the cross already, and hath carried his corruptions thither to be crucified; therefore look how busy the jews were in crucifying of Christ, be thou as busy to crucify thy sins and corruptions; howsoever men may talk of the crucifying of Christ, yet if thou have no care to crucify thy sins, and thy carnal lusts, thou canst have no comfort by it; be sure then, as the jews did apprehend Christ, condemned him, set a crown of thorns upon his head, spit on his face, nailed him to the Cross, killed him, and flung him into the grave; even so do thou by thy sins, labour thou to apprehend thy sins, to condemn them, set a crown of thorns upon them, spit at them, do all the disgrace that may be to them, nail them to the cross, and bury them in the grave of Christ, that so they never rise again. Fourthly, Use 4. seeing Christ was crucified, and suffered such extremities; This must teach us to see what extremity all unrepentant sinners must look for at the day of judgement; for if Christ suffered such extremity, that had but the imputation of our sins upon him, what shall become of them that live in their sins, inherit them? Our Saviour we know saith, If they do this to the green tree, what shall become of the dry? If they did so to Christ that had no sin, what shall become of thee? I will tell thee, if thou be found in thy sins, and have not repent them, thou must look for no mercy; for if he spared not his Son, then look that he will not spare thee: For (as the Apostle saith, Rom. 11. 21.) if God spared not the natural branches, but cut them off, take heed lest he spare not thee, who art a wild olive tree. Fifthly, Use 5. seeing Christ was crucified, and suffered such extremity for the saving of thy soul, than thou must be contented to suffer any thing to be saved: For, did Christ suffer for thee? And art not thou that art a Christian contented to suffer any thing, that thy soul may be saved? If men did know the true value of their souls, they would be contented to suffer any thing to save them, as the Apostle ssaith, Philip. 3. I count all things as dung and dross, to be found in Christ: And so the holy Martyrs, Hebr. 11. it is said, Some of them were racked, some were sawn asunder, and would not be delivered, that they might obtain a better resurrection. The third thing that the Evangelist shows in his crucifying, Of the stripping of Christ. is, how they did strip him; they did pull off his clothes, we see, first they put off the purple robes, and put on his own garments, and now when they nail him to the Cross, they strip off his own garments, and let him hang naked on the Cross. This showeth the merit of our sins, Use 1. that we deserve not the least bit of bread, nor the meanest coat that may be, to live or to die in; hence we may learn that every must labour to find this guiltiness in himself, for it is the Lords mercy that we have any thing; as Christ was stripped at his death, so we deserve to be stripped of all comfort at the day of death; and as jaakob said, Lord I am less than the least of thy mercies; so we may say, Lord I am not worthy of the least bid of bread, nor of the meanest coat, nor of the least comfort that may be. Thus the Prophet declares God's goodness, Lament. 13. It is the Lords mercy that we are not consumed; and it is God's mercy that we have a coat to put on our backs, that we have a bit of bread to put in our mouths, a bed to lie in, an house to put our heads in, and if we have any thing more than others, we must acknowledge it is the Lords great mercy to us, and we are to bless God for it, that he hath made our life any way comfortable to us: And the same Prophet jeremy complains of this neglect in his days, Chap. 5. 24. Neither say they in their hearts, let us now fear the Lord our God, who gave us rain both early and late, and appointed unto us the weeks of harvest: And even so the Lord bestows on us abundance of his blessings; O that men would fear the Lord for those his blessings, that from day to day they live in, but we have our hearts hardened like them, who, Mark 6. 52. had not considered the matter of the loaves, because their hearts were hardened. Secondly, Use 2. seeing Christ was naked on the Cross, this must teach us, how naked we are in the sight of God; that we have not a spiritual grace to cover our souls with, for Christ was not so naked in the sight of men, as we be naked in the sight of God; every man can see the nakedness of his body, and can complain of that, but they cannot see the nakedness of their souls; according to that which the Spirit of God saith, Revel. 3. 17. Thou sayest I am rich and enclosed with goods, and have no need of any thing, and knowest not that thou art wretched, and miserable, and poor, and blind, and naked. Thirdly, Use 3. seeing Christ was naked on the cross, this his nakedness doth serve to purchase and procure clothing for thee; therefore Christ was naked on the cross in the sight of men, that thou shouldest not be found naked in the sight of God, but that thou mayest stand with comfort before God at the day of judgement, covered with the righteous robe of Christ jesus. The fourth thing observed in the manner of Christ's crucifying, Next crucified betwint two thiefs. was, That he was crucified between two thiefs, and he was numbered amongst the wicked; they did hang him in the middle, as if he were the chief of them: Whereby we learn, 1 first, as it was the portion of Christ to be accounted and numbered amongst the wicked; so it is the portion of God's people to be numbered amongst the wicked still to this day. Secondly, 2 seeing Christ was crucified between two thiefs, this must teach us wisely to distinguish between the cross of Christ, and the crosses of the thiefs, for although the punishment was alike, yet the cause was not alike, for Christ he died an innocent man, but they died worthily, for that which they had done, and even so here we must learn to distinguish between the punishment of the godly, and of the wicked, for many times taste of the same punishment, but the cause is not alike. Yet let us beware of Popish superstitions which so admire the cross outwardly that they eat out the life of all internal devotion thereby: Five falsehoods of popish Crucifixes. and to this end let us take notice of these five falsehoods in their Crucifixes. First, they picture Christ hanging on the cross, 1 whereas he stood on his feet, and we have great authority for it, as Irenaeus, justine Martyr, Gregory, and Bellarmine; all these affirm he did not hang on the cross, but stood: this is the first falsehood. Secondly, 2 they affirm and make the wound to be on the right side of Christ, whereas it was on the left side, for when the souldlers pierced him, water and blood came out of it, now there is water no where about a man but at the heart, for that only wants cooling, which is the office of the water about it; therefore in probability it was on the left side, that being nearer the heart: and this is a second falsehood. Thirdly, they nail his feet but with one nail, whereas Christ had two nails, 3 in each foot one: the Heathen could say, Away with him to the cross, two nails to nail his hands, and two nails to nail his feet; and every man cannot choose but think more than one nail was needful to nail his two feet. A great jesuit was the first inventor of this doctrine, and he pictured Christ with one nail in his feet: this is the third falsehood. Fourthly, 4 Saint Paul saith, 1 Cor. 11. Doth not even nature itself teach you, that if a man wear long hair it is a shame to him? It was not lawful for a man to wear long hair, except he were a Nazarite; but they picture Christ with long shag hair. Now we are to think, that Christ would not sin against nature, for there was no sin found in him; again he was no Nazarite after the custom of the Law, (though he were of Nazareth or a Nazarene, by reason of habitation or the place where he dwelled) for he did drink wine and strong drink, which was not lawful for the Nazarite to do: therefore it is very probable, (if not certain) that Christ's hair was short: this is the fourth falsehood. Fifthly, 5 all the Evangelists say, that the titles that were set over the head of Christ, were written, in Hebrew, Greek, and Latin; but in their crucifixes, it is written in Latin only; this is the fifth falsehood. So that we see, they are so far from the true power and virtue of the cross of Christ, a● they have not a true form of it; therefore do thou whosoever thou art, leaving these dead images, labour in the cross of Christ to crucify the immoderate care of the things of this life, thy covetousness, thy impatience, thy sinful anger, thy uncleanness, and though thou have no wooden cross, nor no stone cross, as the Papists have, yet this cross shall be thy comfort and joy in life and death. The fifth point is, The behaviour of Christ on the cross, which of all other is most worthy to be considered, Fiftly, Christ's Behaviour on the cross. for though he did carry himself holily and patiently, the graces of God being fully seen in him in his life time, yet especially they did shine most bright and clearly when he came to dye; for as the stars do shine brightest in the darkest nights, so the virtues and graces of Christ did shine brightest, when he was upon the cross. Now this carriage of Christ upon the cross, must teach us especially to look to our behaviour in our crosses, for although a Christian man's speeches, actions, and behaviour, should be seemly and holy at all times, there being no time wherein we should not walk worthy of a Christian calling, yet especially when he is upon the cross, as it were, than he must show all his Christian virtues and holy graces, for (saith one) such as a man is in trouble, such he is indeed, because then for the most part he cannot deissmble, when trouble is upon him, as he may at other times, Simile. when he is in peace; let one put water into a glass, if the water be clear, shake and joggle the glass, and there is nothing but clear water seen, but if there be mud or dregges in the bottom, if then you shake it, it will fly all abroad and easily appear: so if a man's affections be pure, stir and shake him, and there will nothing appear, but that which is pure, but if there be dregges or mud in the bottom, sins or corruptions, then shake and stir him, and all will fly about and be seen. I have showed you heretofore that the devil is like a dog, whose quality is, if a man let fall a bone or give him any thing, when he is at meat with him, Simile. than the dog will wait for more, but if he give him nothing, let fall no bone or crumb, the dog will wait no longer, he will seek him a new master; so the devil doth; if a man be in trouble, afflicted with crosses, he will wait to see if a bad word or action do escape, if we let fall any, than he will wait still, but if none fall, the devil will seek him a new master: therefore as every man should look to his behaviour at other times, so especially he should when he comes to the cross and in affliction. Now the carriage of Christ on the cross is seen in the seven last words of Christ which he uttered on the cross. The seven last words of Christ upon the cross. The first word of Christ on the cross. The first is, Father forgive them, for they know not what they do. Here we may see, the love of Christ, that he prayeth for his enemies; and for such kind of enemies as were his sorest and greatest, such as did not take away his garments only, but took away his life; and that he prayed at such a time, when the blood ran down his hands and feet, when his shoulders were rend and torn with whipping, and his face was swelled with buffeting. Now from these first words of Christ on the cross we may observe these four things: 1. Whom it was he prayed for; for his enemies, his greatest and sorest enemies, such as did not take away his garments only, but his life also. 2. What he prayed for; that their sins might be forgiven them, and that they might not answer for them, at the day of judgement. 3. The time when he prayed, at that instant when the action was a doing, at that time when he did hang on the cross, when the blood ran from his hands and feet, when his shoulders were rend and torn with whipping, when his face was swelled with buffeting. 4. The reason why he prayed, that God would forgive them, because they knew not what they did. First, First, for whom Christ prayed. whom it was that he prayed for; it was, for his enemies; not such as did take away his garments only, but such who took away his life also in the greatest extremity that might be. Which teacheth us two things: First, 1 to love our enemies, and to pray for them, that hate and persecute us, such as do not only take away our garments, but our lives in the greatest extremity that may be; so we see 1 Pet. 2. 21. For even hereunto were ye called, because Christ also suffered for us, leaving us an example, that we should follow his steeps; and Col. 3. saith the Apostle, forbearing one another, and forgiving one another, even as Christ forgave you so do ye: this is the first lesson that Christ taught us on the cross, for as Augustine saith, Christ made a pulpit of the cross, and the lesson that he taught us was, that we should love our enemies. But in these days of sin and corruption, we are so far from loving our enemies, that we can hardly love our friends whom we are bound to love, both by the Law of nature and Religion, therefore how far are we from that example of Christ, which shows that every one is bound to love his enemies, and pray for them: I know a man shall have much ado to bring his heart to do this; neither am I a Pope to give you a discharge if you do it not; but this I say, that if you will take no more upon you than comes easily, ye shall never be true Christians, Simile. nor truly religious: a man must force and dress himself against the hair (as they say) against his nature; we see naturally water will run down the hill, but to make it run up we must force and drive it up by violence; so we must force ourselves, and go against nature, Simile. against the hair as it were if we would come to heaven: if a man come into a strange country, where he can have nothing but wine to drink, if his stomach will not bear it, the custom is to allay it with a little water; so seeing here is in us a great heat of sin, that we can hardly love our friends and our enemies, we must therefore labour to allay this heat in us, that so we may not only love our friends, but our enemies also: Five Considerations to move us to love our enemies. and that we may do this, there be five considerations to help us and to further us. First, the commandment of Christ, Math. 5. 44. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them that persecute you: I say unto you, I that am your Lord, I that am your Saviour, love your enemies, and although you cannot love them for your own sake, yet love them for the Lords sake, as Luk. 5. 4. Our Saviour bids Peter, cast down his net into the sea; saith Peter, we have traveled all night and caught nothing; as if he should say, it is against the hair, we are like to do no good of it, it is in the night time, yet at thy commandment I will do it: So ought we to obey the command of Christ, how unlikely soever the issue be, God will reward it, we shall have an happy end and issue. Secondly, 2 The example of God, Matth. 5. 45. He maketh the Sun to shine on the evil and on the good, and the rain to fall on the just and on the unjust: So because God's general goodness comes to all sorts men alike, to good and to bad, our goodness must extend itself to all sorts of men, good and bad; if we be the children of God, we must be like him; Balaam could say, Simile. when he was sent for to curse the people of God, How can I curse them, whom God hath blessed? So if God bid us bless them, we must not curse them, unless we will be worse than Balaam. Again, though they be our enemies, yet they may be God's friends, and them which he loveth; as also it is a gift that God doth bestow upon his children, to love their enemies. Thirdly, 3 Because it is the greatest love, to love that which is not capable of love: It is nothing for a man to love his friends, but it is a hard matter to love our enemies: Simile. The Philosophers could say, that which is the hottest fire burns up that which is not capable to burn as we see in the Kings, The fire that burned the sacrifices, did lick up water, and consumed that which was not capable to burn; so that is the greatest love, which works upon an object where there is least matter of love, as the love of God to us was. Fourthly, 4 Because it is the best way to make our enemies love us; Simile. as we cannot quench fire with fire, but must quench it with water; so we must overcome enemies with kindness, as the Apostles counsel is, Rom. 12. Be not overcome of evil, but overcome evil with goodness. Fifthly, 5 Because if it do not bring a blessing upon them, yet it will bring a blessing upon ourselves; as Matth. 10. our Saviour bids his Disciples, when they come to an house, Simile. they should say, Peace be in this house; and if it did not rest on the house, yet it should return to them again; so, when we pray for our enemies, and bless them, if it do not rest on them, it shall return to us again. Secondly, The second Lesson. Seeing Christ loved his enemies, and prayed for them, much more will he love and pray for his friends, servants and people. But how do we prove that? Quest. Sol. Because he loved his enemies, and prayed for them: The chief Butler forgot joseph, when he was lifted up and restored to his Office again: But Christ will not forget his servants and his people; but even as good joseph when he was exalted in Egypt, Simile. his father and brethren being in distress, he goeth to Pharaoh and said, Sir, I have a poor father in the Land of Canaan, and eleven brethren; there is a famine in the Land, and they are like to starve; Simile. Sir, you have bread and corn enough, I pray you let me send for them, and let them dwell in thy country and kingdom, even in the Land of Goshen: So Christ saith to his Father; Father, I have a great many of poor distressed servants in the world, afflicted and troubled with the temptations of the Devil, and their own corruptions, and with wicked and bad men; Father let us send for them, let them be in thy country, and come into thy kingdom, let them be in joy, and in all that glory which thou hast prepared for them: therefore labour thou to be one of God's servants and friends, and then thou mayest assure thyself, that Christ loveth, and prayeth for thee every day and hour, when thou art dead-hearted and heavy, and canst not pray, than Christ prayeth for thee, this may give thee comfort. Secondly, 2 What he prayeth for, for the pardon of their sins, that God would not lay them to their charge at the day of judgement? What Christ prays for. Now the pardon of our sins is the greatest blessing that we can have in this world; this it was that Christ prayed for. Thirdly, 3 When he prayed for his enemies, even in the very act, when they drove the nails into his hands and feet, When he prayed for them. when the blood did trickle down, when his shoulders were rend and torn with whipping, when his face was swelled with buffetting, even when all his pains were upon him: In which observe two things: First, 1 that it was in the heat of sin, when admonition and good counsel would do no good to them, than he prayed for them: which must teach us, when we should pray for our enemies, when admonition and good counsel can do them no good: Simile. When a clock runs riot, what, will a man go and pull down the plummets? No, than it may be, he may have his load, even to lay all on his head, but they will go to the great master-wheel that stirs all; So we should do when we see men go headlong to sin, that nothing will stay them, we must not run to the plummets to stay them, to the men, but we must go to the great master-wheel of the clock, to him that carries all things and ordereth all things, that is, to God, as 1 Sam. we see in the example of Abigail. Secondly, 2 in the very act of his crucifying, when they were in the very heat of their malice, when the blood did trickle down from his hands and feet, than he prayed for them: It may be some can pray for their enemies when the heat is over, and there is a calm, but see, Christ prayeth in the very act of their malice; so Act. 7. Steven did, in the very act, when a shower of stones came about his ears, he kneeled down and said, Lord, lay not their sins to their charge. Fourthly, the reason why Christ prayed for his enemies, because they did they knew not what. Now the words were; 1. Words of Compassion. 2. Words of Extenuation. First, 1 of Compassion, as if he should have said, Lord, they know not what they do; Of Compassion. for if they knew what an high sin, and great offence it were to kill the Son of God, they would not do it; so we may say, when we see men run into all kind of sins, of drunkenness, breaking the Sabbaths, swearers and whoremongers, etc. Alas, they know not how highly they sin against God, for if they did they would not do so, they do not know that it is the Devil that blindeth them, and leadeth them down to hell by these means, therefore good Lord spare them, good Lord forgive them. Secondly, words of Extenuation; Lord, what they do is not or knowledge, but of ignorance, 2 therefore good Lord spare them: which may teach us, Of Extenuation. That sin of ignorance be less, than sins of knowledge: therefore when men swear, and know it is a sin to swear, it is a greater sin than if they did it ignorantly, for there is no kind of ignorances wor●e than sins of knowledge. SERMON XXI. JOHN 19 26, 27. When Jesus therefore saw his mother, and the Disciple, standing by, whom he loved, he saith unto his mo-mother, Woman, behold thy Son. Then saith he to the Disciple, Behold thy mother. And from that hour that Disciple took her unto his own home. WE began to speak the last day of the holy carriage of Christ on the Cross, many testimonies he showed in his life time, of faith, humility, patience, and of piety, but especially when he came to die, and was upon the Cross, than all his graces did shine forth most clearly; which carriage of his (I showed) must teach us to look to our behaviour, when we are under the cross, in any affliction and trouble, for howsoever the speeches, actions and carriage of a Christian should be seemly and holy at other times, yet especially, when he is under the cross, in trouble and in affliction, than he must show all his Christian graces and virtues, as job did, job 1. 22. when he was on the rack, it is said, In all these did not job sin, nor charge God foolishly. So the holy people, Psal 44. 19 say they, Thou hast smitten us in the dens of Dragons and covered us in the shadow of death, yet have we not forgotten the Name of our God, etc. Thence we came to speak of the first words of Christ on the Cross, and diverse other things which we will not now repeat, but come to that which follows. The second words of Christ on the Cross; wherein we observe three things: 1. The occasion of the speech. SER. XXI 2. The speech itself. 3. The effect of the speech. First, 1 The occasion of the speech, was, that he being on the Cross, saw his Mother, Occasion of the speech. and john the Disciple whom he loved; for when others fled away from Christ, these tarries with him, and followed him to the Cross, to see what would become of him, and got as near it as possibly they could: this was the occasion, of which there be two Uses: 1. A moral, and 2. A spiritual Use. First, First a Moral. the Moral use, that as Mary and john gathered to the cross of Christ, when he came to suffer; So we should gather to our good friends when they be in any trouble or affliction, especially when they be in their last extremity, ready to die, that we be there to help and to comfort them: It is Joseph's blessing, Genes. 46. 4. That he should put his hands upon his father Jacob's eyes, that is, that he shall not leave them in the time of death: It is the tenderness of many, that they cannot abide to be with their friends at the time of death, but we that be Christians must labour to overcome this, and perform this good duty, to help and comfort them, as much as we can: It is said of Abraham, Gen. 19 16. That when the Angels came to his house, and were to go from him, he brought them on the way: the consideration of which duty, should put us in mind to perform another, namely, that when we see them ready to depart, we should attend them, with good speeches, with our prayers, and never leave them, till we have brought them as far as we can: we read 2 King. when God would take away Elias, Elisha would not leave him, Simile. but attended him till a fiery chariot came, and took him away, and so carried him to heaven; so we should not leave our friends and neighbours, but attend them with good speeches and prayers, till God hath received them into heaven, a place of glory, the very seat of God. Secondly, Secondly a Spiritual use. the Spiritual use is, that as Mary and john gathered to the Cross, as near him as possibly they might; so every man should gather to the Cross of Christ, as near as possibly he can, that when others attend their pleasures, profits and their sins, yet thou mayest get as near the cross as thou canst, and join thyself to Christ, that every drop of blood there may fall upon thy soul and conscience: Simile. If a man come where there is a fountain of water, if he be a-thirst, he will make way to it, upon his hands and knees; so seeing God hath opened a fountain for us in the blood of his Son, as it is, Zech. 13. 1. If we be a-thirst we will creep upon our hands and knees, to make way to this fountain and drink of it, that so we may be nourished to eternal life: The Papists run to jerusalem to see the wooden cross of Christ, which when they have done, they are never a whit the better for it; but do thou labour to mortify thy sins in the cross and death of Christ, join thyself to him by a true faith, and then thou shalt partake of his cross, eat his body to live eternally, and to drink his blood to thy everlasting comfort. Thus much for the spiritual use. The second thing that was observed, 2 is, The speech of Christ, wherein we observe two things: The Speech itself. 1. The tenor of his speech. 2. The time of it. First, 1 The tenor of it, is, Woman, behold thy Son, and to his Disciple, behold thy mother, as if he should say, take this man for thy son, and he shall perform the duty of a son unto thee in my room, take him to be thy son, and take this woman to be thy mother. Secondly, 2 The time when he spoke it, when he was in pains and torments upon the cross; wherein diverse things are to be observed. First, 1 we may see the care of Christ for his mother, that he provides carefully for her, and therefore commends her to john: Which must teach us to be careful to provide comfortably for those we leave behind us in this world, our wives and our children; we read to this purpose, Hebr. 11. 21. that jaakob blessed both the sons of joseph, by faith, when he was a dying; It is a heathenish saying, when I am dead let heaven and earth run together; such care for no body but themselves; but we who are Christians must have a care of the good of those we leave behind us: So Isaak did, Gen. 27. 2. I am old (saith he) and know not the day of my death, come and let me bless thee before I die: So likewise Elias saith to Elisha, when he was to ascend in a fiery chariot, What shall I do for thee before I be taken from thee? Object. Sol. ay, but some may say, I have no body to commit my wife and children to, I have no friend nor kinsman: I answer, If thou have no body to commend them to, neither friend nor kinsman, then commend them to God, and he will provide for them; if thou layest them down in the arms of God, he will keep them: So saith our Saviour Christ, john 17. 11. having none but God to commend his Disciples to, when he was to depart this world, (saith he) And now I am no more in the world, but these are in the world, and I come to thee; holy Father, keep them in thy Name: So Paul, Act. 20. 32. when he had no body to commend the people to, he commends them to God, when he was to depart from them, (saith he) And now brethren, I commend you to God, and to the Word of his Grace, which is able to build you up further, and to give you an inheritance amongst all them who are sanctified: Therefore, if we have no friend nor kinsman to commit those we leave behind to, we must commit them to God, and he will provide for them; this must be our care, when we are to depart this world. Secondly, 2 this care of Christ may teach us, that he is not only the Saviour of our souls, but of our bodies; therefore Luk. 22. 35. our Saviour saith to his Disciples, When I sent you out without bag, and scrip, and shoes, lacked ye any thing? And they said, nothing: so we see Christ did provide for the body and soul: this is the reason why Christ did not only teach the people, but he did feed them too, to show that he was not only the Saviour of the soul but of the body too, he did not only take care of their souls but of their bodies also: this meets with the common corruption of these days, in that men commit the care of their souls to God, but they are afraid they shall want food, raiment, and things needful for this life, therefore they will take care for their bodies themselves; but it is certain, that if Christ have care of our souls which is the greater, he will have a care of our bodies which is the lesser, this Christ teaches us in reason, Matth. 6. Is not the life more worth than meat, and the body more worth than raiment; and is not the kingdom of glory more worth than the things of this life; therefore if he give the greater, let us not doubt he will stand for to give us the lesser, which are the things of this life. Thirdly, 3 this care of Christ must teach us that we must so perform our duty to God, as we do not neglect it to men, and we must so perform our duty to men, that we do not neglect it to God; therefore the Lord hath joined both together, as Mic. 6. 8. He hath showed thee, O man, what is good: and what the Lord requireth at thy hand, surely to do justly and to love mercy, and to humble thyself, to walk with 〈…〉. As Exod. 25. the Cherubins that did stand upon the Ark, did 〈…〉 upon the mercy seat as they did look with their faces one towards another; so we must perform our duty to God, that we do not neglect our duty to men; but in what order must this be performed? First, Order of our Duty. we must do our duty to God, than we must do it to men; Chri●● was careful for his mother, but it was from the cross, for first he did submit himself to the will of his father, Simile. and was obedient to the death of the cross, after that he was careful for his mother: so we must do, when we have done our duty to God, we must be careful to perform duty of love and kindness one to another. Fourthly, 4 if Christ were careful for his mother, let us not doubt but that he will be careful for his church; joseph when he was in Egypt, and his father in Canaan, saith unto Pharaoh, Sir, I have a poor father, and eleven brethren, that are like to starve, you have corn enough, I pray Sir, Simile. let me send for them, and let them dwell in the land of Goshen, so Christ saith to God his father, I have a company of poor distressed servants in the world, afflicted and troubled, I pray thee send for them, bring them home unto thee, that they may behold thy glory. I but, some men may say, indeed Christ was careful for his mother, because she was his mother, and his good mother too; Object. but what is that to me? How may I assure myself, that he will be careful for me too? To this I answer, Ans. that if we do the will of God, than we are his brother, his sister, and his mother, so Christ saith, Matth. 12. For whosoever shall do the will of my heavenly father, he is my brother, my sister, and my mother, so if we do the will of God, we are his brother, his sister, and his mother; and as he was careful of his mother, and did commend her to john when he was to depart this world, so he hath given a charge to this whole world concerning his church, to heaven and earth he hath given a charge; to his Angels, Psal. 91. 11, 12. For he hath given his Angels charge ever thee to keep thee in all thy ways, they shall bear thee in their hands, that thou hurt nor dash thy foot against a stone. Which although it be especially spoken of Christ, yet there is not a member of Christ, but it concerns too; so he hath given a charge to the whole world concerning his Church, Psa. 105. 15. Touch not mine anointed, and do my Prophets no harm: so also he hath given particular men a charge to do us good, even a number we know not of, Simile. as 1 King. 17. 8. When Elias was in distress at the river and wanted meat and drink, the river being dried up, The word of God came unto him, saying, arise, get thee to Zarephath, which is in Sidon, and remain there: Behold, I have commanded a widow there to sustain thee: so God hath given a charge to a number of men we know not of to feed us, and sustain us; therefore as Christ commended his mother to john; so God hath given a charge concerning his Church, to Angels, to the whole world, to particular persons. Secondly, Secondly, the time when he spoke. the time when he spoke, when he was in pains and in torments upon the cross: which may teach us when bodily pains be upon us we should stir up ourselves to do good, to those we leave behind us; so Christ 〈◊〉 forgot his pains and trouble, that was upon him, and stirred 〈◊〉 himself to do good; I know through frailty of the flesh, Simile. we shall have little mind to think or to speak of any good, but Christians must not give place to the flesh, but stir up the graces of God, which is in them; so Steven Act. 7. coming near his death, when a shower of stones came about his ears, kneeled down, and called upon the Name of God; old jaakob also when he came to dye he gathered up himself, and worshipped towards the end of his staff, and bowed himself; Heb. 11. 21. so a Christian must rear and stir up the spirit of grace which is in him; if a man fill a bottle of ale, and fling it into the sea, howsoever a man may pull down the bottle, it will rise again, if it be not held by plain strength; so howsoever a Christian man may be held down through the pains that be upon him, yet as long as there is a Spirit of grace in him, it will show itself at one time or other. Thirdly, Thirdly, the effects of his speech. The effects of the speech, that from that time forth he took her home to himself, that is, he took her for his mother, which must teach us, 1 that every one must be careful to perform the will of the dead: if it be the will of the dead, we must be careful to do it, Gal. 3. 15. (saith Paul) Though it is a man's testament, yet if it be confirmed, no man does abrogate it, or add any thing to it; so the will of a dead man is not to be disannulled: and this is seated in nature, that it is an injury and wrong to a dead man when they do not perform his will, as jer. 35. 6. And I set before the children of Rechab, bottles full of wine, and said unto them, Drink wine: But they said, We will not drink wine; for jonadab our father commanded us, saying, Ye shall drink no wine, you nor your son's foe ever; which they observed only, because it was the will of their dead father: much more we that be Christians, how careful should we be to perform the will of the dead, seeing we believe the Resurrection, that we shall all rise again? and then with what faces can we look on them at that day? with what face can the wife look on her husband, and the child on his father, and one brother on another, when we have not done their wills, but have rather done injury and wrong to them. Secondly, as john was obedient to Christ, in the estate of his humility when he was upon the cross, much more we should be to him, in the estate of his glory: let us be careful to remember his will and commandments, and do them, for although he hath not laid, it may be, the care of wife, or of children on thee, or of servants, yet he hath laid the care of the preserving of thy own soul, and conscience; take heed therefore, do not starve or famish it, for if we do neglect that he puts us in trust to do, how shall we look upon him at the day of judgement? we see in experience, if a man commit a child to one to nurse, if she shall neglect, starve, and famish the child, how can she look on the party that did put the child to her? so it is a greater sin, to starve thine own soul, for this is the last charge that Christ gave to us to feed and to nourish our souls, but if we neglect, starve and famish them, how shall we be able to look on him at the day of judgement? Now we come to the third speech of Christ on the cross, The third speech of Christ on the Cross. which was to the Thief that was crucified with him; wherein two things are to be observed: 1. The occasion of the speech. 2. The speech itself. First, First, the occasion of the speech. the occasion of the speech; it was concerning the conversion of the Thief: for there were two thiefs crucified with him, of whom the one blasphemed and railed on Christ, because he would not save his body nor assuage or mitigate his pains; the other applied himself to Christ for the saving of his soul, and did not care what became of his body, so his soul were saved he did not pray Christ, to pull out they spickes out of his hands and feet, nor to assuage his pains, but his prayer was for the saving of his soul. In which two are figured out all men when the come to die, some desire to have their body saved, and to have pains mitigated, to be restored again to their health, and because they be not, some of them murmur against God, the other sort desire to have their souls saved, and care not what become of their bodies, so their souls may be saved, they desire not so much to have health and ease, but let all go, so they may have their sins pardoned, and have the salvation of their souls, to come into God's kingdom. Now in the occasion of the speech, which was the conversion of the thief, we may observe three things: 1. The Party that was converted. 2. The time when he was converted. 3. The fruits and effects of his conversion. First, First, the party who was converted. the party that was converted, it was a Thief, a notorious offender and a bad liver, and a naughty man, all his life time, yet now he is converted unto God, and saved, therefore let no man despair of God's mercies, whatsoever thy sins be, it may be thou hast been a vile liver all thy life time, haply thou hast lived a whoremaster, a drunkard, haply thou hast been a scoffer of Religion, a hater of good things, a covetous person, a coozener of thy neighbours, do not despair of God's mercy, if thou canst repent, and turn to God, thou shalt be saved: so Paul saith, that it is a worthy saying, and worthy of all men to be embraced, that Christ came into the world, 1 Tim. 1. 15. to save sinners; of whom I am the chief: therefore seeing Christ came into the world to save sinners, no man must exclude himself from God's mercy; so likewise jer. 3. 1. saith the Lord, If a man put away his wife, and she go from him, and become another man's, shall he return again unto her? shall not that land be greatly polluted? but thou hast played the harlot with many lovers, yet return again to me saith the Lord: In like manner, 1 Sam. 12. 20. The Prophet speaketh unto the people, Fear not, ye have done all this wickedness, yet depart not from following the Lord, but serve the Lord with all your hearts, etc. So howsoever men have lived wickedly, and done badly, yet let them not turn away from serving the Lord, but let them be desirous to please him, to repent of their sins, and they shall find mercy with God; when Cain had killed Abel, he cries out, My punishment is greater than I can bear: upon which words Augustine, Simile. Thou liest Cain, the Lords mercy is greater than any man's sins, if he can repent. Bernard saith well, We know right well, O Lord, thou dost not reject the Thief that confessed, the sinful woman that wept unto thee, nor the Canaanitish woman, that did humble herself before thee; nor the wicked Adultress brought unto thee, nor the Toller or Tribute gatherer that did follow thee, nor the Publican that repaired unto thee, nor the Disciple that denied thee, nor Saul that did persecute thee, nor thy Tormentors that did nail thy sacred body to the cross; O Lord, all these are fragrant fruits of thy most sweet mercy, and by the sent of these sweet ointments, we run unto thee and do follow thee. And from hence we conclude, that no man must wilfully exclude himself from God's mercy. Secondly, Secondly, the time when he was converted. The time when he was converted, which is to be considered in three circumstances: first, it was when others did scoff and scorn Christ, and when the jews did mock, rail and revile at him, with his fellow thief, 1 then at that time he was converted: This should teach us, that we be not carried away with the bad examples that be amongst us, that although others set not a fly by Christ, nor care for his precious blood which he hath shed for us, but rather despise it, yet we must regard it, and set it at a high price, and desire to have our parts in him, as Gen. 6. the Lord said unto Noah, Make thee an Ark, when the world attended their pleasures and profits, and did what they would, he provided an Ark; so do thou, make thee an Ark, labour to repent thee of thy sins, and to turn unto God, and to get faith in Christ, that thou mayst be saved though all the world does otherwise: we see (by experience) when a flood comes, Simile. loose things, and such as are not rooted, and unsettled or light things are carried away with the stream, but such as are rooted and settled these remain, the poor thief was then converted, when others did mock at Christ, railing at him and reviling him. Secondly, 2 when Christ was on the cross, in his greatest humility and abasement, not when he was walking on the sea, or on the water, or working of miracles, giving sight to the blind, making the dumb to speak, the deaf to hear, cleansing of Lepers, casting out devils, raising the dead; not when he was giving life to others, but when others were taking life from him, even than the thief was converted: Hereupon Augustine saith well, Moses believed God, but when was it? when he spoke out of the fiery Mount; and Abraham was obedient to God, to go out of his country, and from his kindred into a strange land, when God spoke from heaven; the patriarchs believed when he spoke in dreams and visions; the Disciples and Mary saw the wondrous miracles; the Centurion he was converted and believed, when the veil of the Temple rend, when the rocks did fly asunder, and when the graves did open; but the poor Thief he was converted, when he saw none of these wonders, but when Christ was in the greatest abasement that might be: now if the Thief was converted to God when Christ was on the cross, in his humility and abasement, how shall we answer to God at the day of judgement, that we are not converted to him, now he is in his glory? As Matth. 12. 41. our Saviour saith, Simile. That the Ninivites shall rise up in judgement and condemn the jews, because they repented at the preaching of jonas, and behold, a greater than jonas is here: they would not repent at Christ's preaching: so say I, the Thief shall rise up in judgement and condemn this world, in that he repented, and turned to God, when Christ was in his abasement, on the cross, and they have not repent and turned to God now he is in his glory. Thirdly, 3 he was converted at the last hour of the day, when he came to dye, all his life time he had neglected it, and had not a thought (it may be) of it, yet now at the last gasp he did repent him of his sins, and turned to God: which may teach us, howsoever we have neglected our repentance and conversion in our life time, and have not looked after it, and it may be, we had not a thought that way, yet when we come to dye, it is high time to look after it then or never: but I dare not wish any man to defer his repentance till the last gasp, for that is dangerous, but the best way is to repent as soon as may be: the reasons I will not stand to show now, because I have sufficiently spoken of them heretofore: the world abuses this example of the Thief, and will therefore defer their repentance till the last gasp that they come to die, and so make of a precious ointment, rank poison. Now that it is a dangerous thing for a man to defer his repentance till the last hour, Danger of late Repentance. I make it clear, first, because this is a singular example; for there is but this one in all the Book of God, that repented at the time of death, of so many thousand spoken of that have died without repentance; therefore this is a dangerous precedent for any man to follow: saith one, There is but one example that no man may presume, and there is one, that no man may despair. Secondly, 2 he repented no sooner, because he was called no sooner; for if he had been called sooner in probability, he would have repent sooner and turned to God: as Augustine saith, no man must defer his repentance, for he that was called the first hour of the day, came the first hour, and he that was called the second hour of the day, came the second hour, and he that was called the sixth hour, came the sixth hour; and so he that was called the first hour did not defer his coming till the fourth hour, nor he that was called the sixth hour, did not stay till the last hour, but they came at the same hour of the day, that they were called. Which must teach us that when God calleth us, we must not defer the time or delay it, but straightway turn to God; saith Chrysostome, God hath promised the pardon of thy sins, if thou do repent, not when we will, but when God will give it thee: and to that purpose Heb. 3. it is said, To day if ye will hear his voice, harden not your hearts, etc. never defer it till to morrow, nor while the next day, for it is a dangerous thing to defer repentance, but more dangerous to defer it till the last gasp. Thirdly, Thirdly the fruits and effects of the thiefs conversion. the effects and fruits of his conversion; which are four: 1. He reproves his fellow thief. 2. He confesses his sin, and the punishment due unto it. 3. His apology, and defence for Christ. 4. His prayer that he made to Christ. First, First, the reproof of his fellow thief. the reproof of his fellow thief; hence we observe three things: 1. Of what he reproved him. 2. Upon what ground he reproved him. 3. With what affection he reproved him. First, for what he reproved him; for the want of the fear of God, saith he, 1 fearest thou not God? as if he should say, if thou didst fear God, thou durst not speak as thou dost, nor do as thou dost, it is the want of the fear of God, that makes thee do so: hence we collect the reason, why men run into all disorder and sin, because they want the fear of God, therefore men swear, be drunken, run into all profaneness and vileness, because they are not afraid of the power of God, nor of his wrath, they think not of condemnation or of hell; for if they were afraid of these things, they durst not so do: therefore it is that the want of the fear of God, makes men run into all disorder: of such Paul complains Rom. 3. 15. Their feet are swift to shed blood: and a number of other sins he reckons up that men run into for want of this fear, which the Apostle sets down as a cause of all; the fear of God is not before their eyes, ver. 18. for where this fear is not, there is no sin so vile but men will be ready to run into it: so Deut. 25. 17. saith the Lord, Remember what Amaleck did unto thee, in the way when ye were come out of Egypt: how he met thee by the way, and smote the hindmost of thee, even all that were feeble, faint and weary amongst you: and he feared not God: so it is the want of the fear of God, that makes men run into all disorder; therefore it is a good sign, when men be afraid to sin against God, afarid of his power, wrath, dispeasure, hell, and damnation; but when men thus fear God, this stops them in sin; so Nehem. 5. 15. saith he, I durst not do as the governor's before me did, because of the fear of God: we read job. 31. 19, 20. the holy man making his Apology, thus, If I have seen any perish, for want of clothing, or any poor without covering: if his ●ynes have not blessed me, and if he were not warmed with the fleece of my sheep; If I have lift up my hand against the fatherless, when I saw my help in the gate; Let mine arm fall from my shoulderblade, and my arm be broken from the bone: and presently he giveth a reason of it, For destruction from God was a terror to me; and by reason of his highness I could not endure: Therefore it is a good thing to be afraid to displease God. A man that dwells by the sea side, Simile. as long as there is a wall or a bank, though it flow fearfully, yet thinks himself safe, so long as the wall holds, but if it be once broken down, than he thinks himself in danger of drowning; so, as long as we have the fear of God, to be a bank or a wall about us, we be safe, but if we once break this wall, we are ready to be drowned with sin and all disorder; therefore it is good and profitable to have the fear of God always before our eyes. Secondly, 2 On what ground he reproved him; because he was ready to die, aswell as he, and yet it was not long before they should both come before God in judgement, to answer for all their sins; therefore now it is high time to fear God: In like sort, although our case be not yet come to that extremity as theirs was, that we are ready to die presently, yet because sentence is passed upon us; for as the Apostle saith, Rom. 8. The body is dead because of sin; let us, though death hath not already taken the castle and tower of our hearts, yet seeing he is entered within the walls and suburbs of the city; let us, I say, therefore be careful to fear God, and to walk conscionably before him; for we know not how soon death will take the tower and the castle of our hearts, and then we must come to judgement: This use Isaak made of this uncertainty of life; Simile. I am old (saith he) and I know not the day of my death, come and let my soul bless thee before I die; so because we know not the time of our deaths, how soon we must come to judgement; therefore, before we stir or move a foot, let us labour to repent us of our sins, and convert and turn to God. Thirdly, Out of what affection he did it; out of love to do good to him, for this is the nature of one that is truly converted, to draw others to Christ: So we see, john 1. 41. Andrew said to Simon, We have found the Messias, which is by interpretation, the Christ; And john 4. 28. The woman of Samaria, when she had been talking with Christ, goeth into the City and saith to the men, Come, see a man which told me all things that I ever did; Is not this the Christ? and so many came to be believers. In nature we see all natural things desire to make other things like themselves, as fire doth desire to make all thigns that comes near it fire, Simile. so water; and other living things, when they be come to strength of nature, than they beget things like unto themselves, as a man, to beget a man, a beast, a beast like to himself; even so it is with a Christian, he will labour to make others like to himself, when he comes to his strength and ripeness; indeed in his weakness he doth not, but when he cometh to his strength he labours to make others like to himself. Secondly, 2 The confession of his sin, and the punishment due thereunto; for first, His confession of sin and punishment due thereunto. he doth not say, thou art here justly to receive things worthy of that thou hast done; 1 but he brings or takes in himself; We are indeed righteously here, for we receive the due reward of our deeds: This is a note of a man truly converted to God, to confess his sins, to shame himself and give glory to God: So if men be converted to God, they will not talk of other men's sins, but they will enclose themselves with others, and make confession of their own sins also; therefore when men cloak and hide their sins, it is a shrewd sign that they are not sound converted. Secondly, 2 he confesses that all these punishments and judgements of God are justly upon them; this is a good sign of a man that is truly converted to God, to clear the justice of God: as the Church, Micha 7. 9 I will bear the wrath of the Lord, because I have sinned against him, until he p●●d my cause, etc. So Ezek. 20 43. saith the Prophet speaking of sound conversion, And there shall ye remember your ways, and your works, wherein ye have been defiled, and you shall loathe yourselves in your own sight, for all th● evils which ye have committed. So we must labour to clear the justice of God, in all our punishments that befall us; therefore when men will wrangle and dispute with God, and do not labour to bear with patience the judgements of God that do befall them, it is a sign that such an one is not rightly converted unto God. Thirdly, 3 His apology and defence for Christ; But this man (saith he) hath done nothing miss: His apology and defence for Christ. when every man was against him, the Governor, soldiers, and jews, this poor Thief could not be silent: This is a sign of true conversion, when men can bear any thing, concerning themselves, with patience and silence, but if it be against God, and his honour, they cannot bear it: this affection was in Moses, for it is said, that he was the meekest man on earth, when things concerned himself; but when the people committed idolatry, he broke the Calf in pieces and stamped it, and made them to drink 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 own quarrel must be silent: But when the cause concerns God, than silence is dangerous, and a very great sin against God. Fourthly, 4 The prayer that he made, was, Lord remember me when thou comest into thy kingdom: The prayer which he made. The other thief desires to have his body saved, to have his pains assuaged and mitigated; of which, because he was not eased, he railed on Christ; but this Thief did not desire to have his body saved or his pains mitigated, or to have the nails and spickes pulled out of his hands and feet, but he was contented to suffer any pain, he cares not what become of his body, so his soul may be saved, and he may come into God's kingdom: Which must teach us, that when we come to die, we should not take care of our bodies, but for our souls, Lord remember my soul, I beseech thee give me the truth of thy faith, give me patience, let my body feel and suffer what it may, yet let my soul be saved, and bring it into thy kingdom, and then no matter what become of my body, any thing shall content me. SERMON XXII. LUKE 23. 39, 40, 41, 42, 43. And one of the evil doers, which were hanged, railed on him, saying, If thou be the Christ, save thyself 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 we receive the due reward of our deeds; but this man hath done nothing amiss. And he said, Lord remember me when thou comest into thy Kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in Paradise. IN these words we proposed two things to be considered; first, SERM. XXII. the occasion of the speech; secondly, the speech itself; the occasion of the speech was upon the conversion of the thief, at the time of his death: Now in the conversion of the thief we consider three things; first, the party that was converted; secondly, the time when he was converted; thirdly, the effects and fruits of his conversion: from whence we then spoke of many things we will not now repeat, but come directly unto that which follows. The fourth thing we began to speak of was, Fourthly, the thiefs prayer. his prayer he made unto Christ in that extremity: wherein two things are to be considered: 1. The ground of his prayer. 2. The prayer itself. The ground of his prayer is threefold, first, that he was persuaded he had a kingdom prepared for him, 1 howsoever he did hang on the cross basely, and contemptibly; and that he had the dispensation and disposing of it. The second is, a persuasion that he will not keep it to himself, but that he will impart it unto others. 2 The third is, 3 that he will impart it to others who are poor penitent sinners, not only to the just, but to the penitent, and this was the ground of his prayer. Now every one of us must lay this ground of prayer. First, 1 he must be persuaded that Christ hath a kingdom, and that he was come into it, and hath the power and dispensation of it; so Matth. 28. 18. All power is given we in heaven, and in earth; so joh. 5. 22. For the Father judgeth no man, but hath committed all judgement to the Son. Secondly, 2 a persuasion, that he will not keep it to himself, but will impart it to others; even as a conduit receiving water, doth not keep it to itself, Simile. but conveys it to others; so Christ received this kingdom, not to keep it to himself, but to convey it unto us: as Luk. 22. 29. therefore I appoint unto you a kingdom, as my Father hath appointed unto me: so Christ doth not retain it to himself, but he doth impart it to all others. Thirdly, 3 that he will impart it to poor penitent sinners; Matth. 9 13. our Saviour saith, that he came not to call the righteous but sinners to repentance; and therefore if men will repent of their sins, let them not fear but that Christ will bestow it on them, for he will not bestow his kingdom on the just only, but on poor penitent sinners: this is the ground of his prayer. Now for the prayer itself, and herein we observe two things: 1. What he prayed for. 2. The time when he prayed. First, First, what he prayed for. for what he prayed: he prayed to be remembered when Christ came into his kingdom, he did not pray Christ to pull the nails and spickes out of his hands and feet, to have his body saved, or his pains mitigated or assuaged, but he desires to be remembered when he comes into his kingdom, so he lets all the care of his body go, and applieth himself to have his soul saved, to be remembered when Christ comes into his kingdom. Now with the other, all his care was for the saving of his body and to have his body eased of his pains, which because Christ would not assuage, he rails on him; but this man is contented to let all go, so his soul may be saved: now in these Thiefs are figured out all the men in the world, when they come to dye, with some all their care is to have their life prolonged, their bodies saved, to have their pains assuaged and eased; so we see it was the care of Ahaziah king of Israel, shall I recover my fall? all his care was to know whether he should recover of a bodily cure; so it is with the world, all their care is to know whether they shall recover or no; but the Saints care not so much for the saving of their bodies, as their souls; let the body suffer what it will, they are contented to suffer any pains, so they may have their souls saved: I have showed you heretofore, that if an house be on fire, Simile. they will fetch out all the best things, so that if any perish, it shall be the worst, because if all cannot be saved, it is wisdom to save the best; so if our souls and bodies be in danger, that we cannot save both, let us labour to save the best, which is our souls, as this thief did, not desire to have the spickes pulled out of his hands and feet, to have his pains assuaged and eased, but his desire is to be remembered, so what pains soever we endure, we must say, I am contented to bear it, save my soul only. If a man by a shipwreck be cast into the sea, a plank coming to him, Simile. will he not let go his gold and silver and catch hold on the plank to save his life? so we are all floating in the sea of this world, ready to be drowned with the pleasures and profits thereof, ready to be sunk as low as hell, therefore how much more had we need to castaway every thing that doth hinder us, and take hold on the means that God hath appointed for saving of our souls. ay, Object. but what is it that he prays for? he prays to be remembered: why should he be remembered? he was a thief, a bad liver, a notorious fellow, one would have thought, he would have desired Christ to have forgotten him. To this I answer, that there be two kinds of Remembrances. 1 Remembrance of God in judgement. Ans. 2 Remembrance of God in Mercy. First, there is a remembrance of God in judgement; as Psal. 9 12. For when the Lord maketh inquisition for blood, 1 he remembreth them: he forgetteth not the complaint of the poor. So likewise in Host 7. 2. And they consider not in their hearts, that I remember all their wickedness. The Lord remembreth all the others they have sworn, all the lies they have told, all the Sabbaths they have profaned, all the hours they have misspent; and so all their sins the Lord remembreth to punish them. Secondly, there is a remembrance of God in mercy, as Gen. 8. it is said, The Lord remembered Noah: 2 that was in goodness and mercy; Psa. and 132. 1. Lord remember David, and all his afflictions, and so the Thief desired to be remembered, not in judgement but in mercy; in like manner, David desired not to be remembered in judgement; where he saith, Psa. 3. 25. Lord, remember not the sins of my youth, nor my rebellion; he desires God to remember him in his tender mercy, and his loving kindness; as also here the Thief prayed Christ not to remember him in his sins, and in his transgressions, but to remember him in the multitude of his mercies. Secondly, the time when he prayed; and it was, when he was upon the cross in pains and torments, ready to dye, than he stirred up himself to prayer: and this must teach us that when we come to dye, we must stir up ourselves to prayer, and to repentance, and to other Christian duties: I know when pains be upon us, we shall have little mind to speak, or to do any thing, but we must then stir up ourselves to prayer, and gather up ourselves; so we see Stephen did, in the 7. of the Act. even when a shower of stones came about him, than he stirred up himself, and called on the name of God. Now the next thing we are to speak of is, the Answer of Christ: and that is a Promise, wherein we observe four things. 1 Upon what his promise was made. 2 Unto whom it was made. 3 What was promised. 4 When he would perform his promise. First, 1 upon what he made his promise: upon his prayer, which may teach us, that, true prayer shall not want his due fruit; so Matth. 18. 32. saith the lord, I forgave thee thy debts, because thou didst pray me. And David Psal. 120. 1. I called upon the Lord in the time of my trouble, and he heard me: so Psal. 11. I love the Lord, because he hath heard my voice, etc. This is a great encouragement for a Christian man to pray unto God, because prayer shall not want his due fruit, but the Lord will hear him, and make a supply of his wants, as shall be meet for his glory and our good. Secondly, 2 to whom he made his promise: to a poor penitent Thief, one that was a vile liver. This is a sweet comfort and encouragement that Christ will promise heaven to a poor penitent sinner, upon his repentance, and put him in possession of it. All the comforts and commodities in this life, all pleasures and delights cannot do it; let the wantoness set their minions before them, the worldly man his goods, the covetous man his money, the hateful man his revenge, and the proud man his fine apparel, all these cannot do it; but upon repentance Christ promises heaven, and puts us in possession of it: nay, the king's favour cannot do it, he may put us in possession of lands and goods while we live here, after death he cannot: but repentance will put one in possession after death. Thirdly, Thirdly, what he promised. what he promised: he promised two things: 1 Paradise. 2 His own company. First, First, Paradise. he promised Paradise: there were two Paradises spoken of in Scripture; an earthly, and an heavenly Paradise: now it was not the earthly paradise, for that was laid waste many thousands years before Christ was borne; but it was the heavenly Paradise, of which Paul speaketh 2 Cor. 12. 2. I knew a man in Christ above fourteen years' 〈◊〉, whither in the body or out of the body, I cannot tell, God knoweth which was taken up into the third heavens. Hence arise two points of instruction: First, First, instruction. we may see what a goodly change a Christian makes at the time of death; for all the while he liveth here he hangeth on the cross, (as the thief did) in trouble and affliction, in pains and in sickness, but when death comes it sets an end of all; it takes a man off the cross, it enters a man into heaven; therefore a Christian hath no cause to be afraid of death; for if a man be profane and live in his sins, he hath cause to be afraid of death, because it is an ugly gate to let him into hell; but if he be a man of repentance than death is only a gate to let him into heaven: therefore a Christian hath no cause to be afraid of it. If a King should promise one that if he would come unto him he would bestow some great office, Simile. or place upon him, if there should be at the palace gate an ugly and grisly Porter to let him in, he would not cast his eye on the ugly porter, but upon the King's palace; even so death is as this ugly and grisly porter, to let a man into heaven, let us not therefore look upon the ugly face of death, but upon heaven, the place we are going to. We see when Elias was taken up into heaven, there came a fiery chariot, and horses of fire to fetch him, and yet he was not afraid, because it was the chariot and horses that should carry him to heaven; Simile. So death, though it came like a fiery chariot, and bring horses of fire with it, yet let us not be afraid of it, because it is the chariot and horses which shall carry us to heaven. The second instruction is, 2 That a Christians estate is better than adam's was in the time of his innocence; Instruction. for he had an earthly Paradise, but a Christian shall have an heavenly Paradise: therefore seeing we would be contented to take any pains, to be put into possession of the earthly Paradise, if it were possible; how much more than should we labour and take pains to be put into possession of the heavenly Paradise? Secondly, 2 He promises him his company, that he shall far no worse than he fares, His own company. and shall go where he goes: And this is a sweet comfort to a Christian, that Christ hath made such a promise, that he shall have his company; as john 17. 24. Father, I will that they which thou hast given me, be with me, even where I am, that they may behold my glory: So joh. 14. 3. And if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there you may be also: Therefore let a man labour to be joined to Christ here in the use of good means, in the kingdom of grace, and he shall be joined to him in the kingdom of glory, he shall go where Christ goes, shall far as Christ fares, and shall be where Christ is. Fourthly, 4 The time when he promiseth Paradise, and his company; This day, he would not defer it, The time of fulfilling this Prophecy. for months and for years, but This day: Which may teach us, that the souls of the faithful, when they die, go into heaven immediately; the Papists say, that there is a middle place, that their souls must go to, where they must stay a time, till they be throughly purged from their sins; but this error is refuted in the example of the Thief, for when he died, his soul went into Paradise immediately. ay, but some object and say, that this was a special privilege of the thief, and to none other. Object. Sol. To this I answer, that the same privilege is to every faithful man; as we may see, Luke 16. 22. when Lazarus was dead, he was carried by the Angels into Abraham's bosom, into a place of rest and joy: And the Richman when he died, was carried into hell, a place of torment; there are but these two places to go to, when a man is dead, that the Scripture makes mention of, there is no middle place; when men die, they go either to Heaven or to Hell, for we know that all men that die in the state of repentance, go to heaven; they which die impenitent, to hell: and therefore it is a vain thing to pray for them, for their estates cannot be altered. ay, Quest. Sol. Object. but is there any hurt to pray for our dead friends? I answer, if thou knowest not, I will tell thee what hurt there is by it; it shows thy infidelity and unbelief, that thou dost not believe the Scriptures. ay, but may I not speak of my dead friends, would you have me say nothing of them? If thou dost not know what to say of them, Sol. say as Paul saith of the godly, that they are asleep in the Lord; so we see what we may say of our friends, that they be now asleep in the Lord: Or as Solomon saith, that the remembrance of the just are blessed, such an one is of holy remembrance, such an one was an holy man. The use of this point is, Use. seeing after death the godly go to heaven, a place of glory and happiness▪ we therefore must labour to be obedient to God to do his will, and to be content to endure the troubles of this life with patience; as the children of Israel walked in the wilderness forty years 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 do his will, and be contented to endure the troubles and afflictions of this life, be it forty or fifty years together, till we come to this heavenly Canaan. The fourth words of Christ on the Cross, Matth. 27. 46. were, My God, my God, why hast thou forsaken me? But having spoken of these words not long since, I shall not need to speak of them again at this time: Only I will give you the heads of them, which are four: 1. What it is to be forsaken of God. 2. How far 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 himself, when he is forsaken. First, 1 What it is to be forsaken of God, that is to want the grateful and the acceptable presence of God, which is twofold: 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 goodness and grace; to want this presence, is to be forsaken of God. Secondly, 2 How far 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 far 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 moan to it was the complaint of Saul, that the Philistines were come upon him, and God was departed from him: we 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 ●●ndred, our friends, and the world forsake us, yet pray to God that he do not forsake us. Fourthly, How a Christian is to carry himself when he feels himself forsaken; which was showed in the example of Christ: First, he carried himself mournefully: Secondly, he carried himself holily: he rested himself on God by faith. Thirdly, he laboured to recover himself by prayer. SERMON XXIII. SERM. XXIII. JOHN 19 28, 29. After this, jesus knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: And they filled a sponge with vinegar, and put it upon hyssop, 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 Cross: He did not all as the price of salvation only, but also as an example of holy life, and Christian virtues: therefore look how Christ carried himself when he was on the Cross, so we must carry ourselves, when we be under our crosses in any affliction or trouble. Many testimonies Christ showed in his life time, of love, patience, humility, zeal, piety, Simile. and number of other virtues, yet when he comes to die, and was on the Cross, than all his graces were gloriously dispersed and displayed: So, howsoever a Christian is to show many testimonies in his life time of faith, patience, and of piety, yet especially when he comes to die, than all his graces must be gloriously displayed, and made to shine forth. Now the Holy carriage of Christ is seen in the seven last words of Christ on the Cross. The first was, his prayer for his enemies. The second, the care he had of his friends. The third, the promise he made the thief upon his conversion at the hour of his death; whereby all the people of God have assurance of a blessed and a happy change after death, though they hang on the cross, in trouble and affliction, in pains and in sickness here; yet death shall take them down from the cross and shall transform them from men to God, from earth to heaven; from mortality to immortality, from pains to ease, from sorrow to joy, from shame to glory; and as he said to the Thief on the Cross, This day thou shalt be with me in Paradise; so he saith to his servants on their sick beds, this day shalt thou be at ease and rest. Of these I have already spoken; as also of the fourth, His desertion; when he 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 Cross, containing a complaint that he made of bodily thirst: wherein we are to consider four things: 1. What were the causes of his thirst. 2. How he carried himself 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. Natural. 2. Moral. The Natural causes were these: 1 The first was long abstinence from meat and drink, The natural cause of it. he was a whole night and day without any refreshing; He never ate bit from the time he ate the Passeover, till this time; this was a great matter especially in that Country: for we read, Luk. 13. 15. How the jews did lose their Oxen and their Asses on the Sabbath, and had them to the water, they could not well tarry a day without drinking; therefore it was a great matter for a man to tarry without meat and drink so long, especially being so tossed and tumbled as Christ was; indeed if he had been idle and done nothing, he might the better have borne it: But Christ was in action and in employment, for they pulled 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 back again to Pilate, and then to the Cross. So Christ was in action and motion, and yet all that while took no sustenance, he was without any refreshing; this could not choose but make him thirsty. Simile. When Samson had killed a thousand Philistines, he cried out, give me water, or I shall die for thirst: so when Christ had encountered not with the Philistines, but with our spiritual enemies, the Devil, Sin, Death, Hell and Damnation, and had overcome them all, he cried out, I thirst. The second reason was, 2 Exiccation or dryness within him; for he had lost much blood; By exiccation, or dryness. some in the Garden, and some in pilate's Hall, and on the Cross for (as the Philosophers say) the blood is the Chariot of the Spirits, which wanting moisture drieth up, and then the spirits must needs fa●le, as we see many times men fall in the Streets, by reason of the want thereof; according to that Lament. 4. 4. where it is said, The tongue of the sucking Child cleaveth to the roof of his mouth for thirst. Thirdly, 3 Extremity of grief and sorrow that was upon him, for man's sin: for the Schoolmen say, Extremi●●e of grief. that a sorrowful heart drieth up the bones. And these were the Natural causes of his thirst: All which was to show that it was not a light matter to redeem us, but it cost him a great deal of pains and sorrow. The Moral causes of Christ's thirst. Therefore we must take heed we do not cast away that for a little ease, pleasure, or profit, that cost so much to redeem us. The Moral causes were: 1 First, he thirsted that we might not thirst; for such is our sinfulness, that we deserve not when we lie on our sick beds and come to die, That we might not thirst. to have a drop of wine; nay, we are not worthy of a drop of wine to refresh us, nor of cold water to cool us: we that have so many pots to drink by the pound, or by the dozen, by the yard, the time may come that we cannot have a drop of water to cool us with. We see the rich gluiton that in all probability had his tasters, and all variety of daintiest dishes and rarest wines to please his palate in this life, being in Hell, desires but a droop of water to cool him and could not have it; and this is the desert of our sins. But Christ thirsted, that we might not thirst: And therefore we may say, O blessed be God for the thirst of Christ, for it hath procured many a sweet drop for us. The second cause that Christ thirsted was to fulfil a Scripture. 2 This is a point very observable, To fulfil a scripture. that all that Christ did was to fulfil the Scriptures; which is a phrase very common through the whole Book of God: I will instance only in the Gospel by Saint Matthew; Christ was borne of a Virgin, to fulfil the Scripture, chap. 1. 22. So also he was borne at Bethlehem, chap. 2. 5. He dwelled in Nazareth, vers. ult. Went and dwelled in Capern●um, chap. 4. 13. only to fulfil the Scripture: and so in many other places both of this and the other Evangelists, it is said, Christ did so and so, that the Scriptures might be fulfilled: whence we learn this point of instruction; That all that Christians do, must be to fulfil a Scripture: we must not look to our own ease, and to our own content, but we must carry our eye to the Scripture to fulfil that. This must be the reason why we read, why we hear the Scriptures, or come to hear the Word preached, why we pray and come to Church, why we do give to the necessity of the Saints, and why we do the duties of our Callings; all to fulfil the Scriptures. As Mariners when they be at Sea, howsoever the winds blow here and there, yet look to their Card and Compass, and eye that, because it is their direction; so Christians must do, how ever the winds blow here and there, yet they must eye the Scriptures, because it is their direction, and keep close to them, when profane wretches, the sons of Belial, be swilling and drinking; do they eye the Scriptures? do they that they do to fulfil the Scriptures? No verily, except it be this Scripture in the 1 Corinth. 10. 7. They sat down to eat and drink, and rose up to play: or this, job 21. 13. They spend their days in wealth, and suddenly go down to the grave; so they shall have but small comfort of such fulfilling the Scriptures. But let us fulfil the Scriptures, as Christ did, and then we shall have comfort in life and death. He fulfilled many Scriptures before, and had but this one to fulfil; so that he could not be at rest till he had fulfilled it: So when we have fulfilled many Scriptures, and be upon our sick beds, if there come one more into our minds, there is such a Scripture to be fulfilled, such a neighbour to be reconciled unto, or there is some wrong to be righted, we should not be at rest till we have done it. It is the manner of the World, if they have fulfilled one or two Scriptures, they take a dispensation for the rest, if they come to Church in the forenoon, they think they need not come in the afternoon; If they pray in the morning, they may live loosely all the day after; If they have done one duty or two, they have done enough? But a Christian must do all the Scripture commands, and have an eye to all the commandments of God, to do them: As David did, I have respect to all thy Commandments, and Psa, I'm 18. for saith he▪ His Laws are before me, and I did not cast away his Commandments: Therefore if a man hath done a number of good duties that the Lord commands him, and he remembers one thing that he hath not done, he must labour to do it; for we must not make conscience of some duties, and neglect others; but aught to make conscience of all the Commandments of God. The third cause is, 3 that by his thirst, we might learn to be a thirst; for all the Actious of Christ on the Cross, That by his thirst, we might learn to thirst. are for our example: Therefore as Christ thirsted for water, so we should thirst for the Spirit of grace. As he said, I thirst, so a Christian man must say, O good neighbour I thirst; but what dost thou thirst for? not for wine and strong bear, but I thirst for jesus Christ, for sanctified graces, faith, repentance, the pardon of my sins, for Heaven and happinessse, and for God's favour. Augustine saith, there be diverse thirsts in the world, some thirst after wine & strong drink, some after goods and lands, some after honour and preferment, some after pleasure, and some after blood: But thou O man, do thou thirst after Heaven and happiness; be athirst for God's favour, for the pardon of thy sins and for righteousness, and then thou shalt be satisfied; for our Saviour saith, Math. 5. Blessed are they that hunger and thirst after righteousness, for they shall be satisfied. Indeed there be a number of Christians in the World, every one of whom hath his thirst; the covetous man after his goods, the hateful man for revenge; but the Christian man he must thirst for God's favour. So David saith, My soul thirsteth after thee, etc. therefore howsoever the men of the world thirst after lands and livings, thou that art a Christian, must thirst after jesus Christ, and for the pardon of thy sins, and thou shalt be satisfied, when they with the rich glutton in Hell shall thirst, and have not a drop of water to refresh them or cool them. Secondly, 2 how Christ carried himself in his thirst, he complained and cried out and said, Christ's carriage in his thirst. I thirst: which may teach us, that the people of God are not stocks and blocks, but they have sense and feeling of their wants. We see Christ complained of his thirst, so we may complain to God of our wants: And is it not also as lawful to complain to men? Yes, but we must be sure to use no unlawful means to ease ourselves, but wait on God where we may see the difference between a true christian and a man of this world● for the one may desire peace, ease, wealth and such like, but there is a moderation in their desires, not to have it with any condition, but by good means; which if they thus obtain not, they can rest contented with the good will of God; so we may desire these things, but not against the peace of conscience; but the other, the men of this world care not what means they use, to have their desires, as Matth. 4. when Christ was hungry, the devil came to him, and bade him turn stones into bread; Simile. so the devil doth still, when Christians are in want and necessity he will come to them, and bid them turn stones into bread; that is, use unlawful means, put themselves upon bad courses, to come out of it; but we must take heed of this, if we have not our desires, yet we must wait on God and be contented with his good will: So Psal. 123. the Church doth, As the eyes of a servant look to the hands of his master, and as the eyes of a maiden to the hands of her mistress, so our eyes wait on the Lord our God till he have mercy on us. In like manner if we be in want or in any trouble we may desire to come out of it, but we must use no unlawful means, only wait we must on God, and be contented with his good will whatsoever it be, in the use of good means. Thirdly, the time of his complaint; When all things were accomplished, when he had lost a great deal of blood, and endured a great deal of pain; All this time he held it to himself till he had set man's salvation in safety, and made that sure, he never complains of his thirst. Wherein we may consider the marvellous love of Christ, that till he had made man's salvation sure, did not look to himself; such a careful eye he carried for our good, and safety: Which love of Christ to us, must teach us to show the like love to him again, to forget our own ease, profit and pleasures, that we may do service to him: as Io● did, I have (said he) preferred the words of his mouth before my appointed food: So joh. 4. Christ being weary set himself down on a Well when his disciples were gone into the city to buy meat; Simile. in which time came a woman to draw water, whom he did convert, after which when his disciples came again with meat, and would have had him to eat, he made this answer, That it was meat and drink to him to do his father's will: He had not so much regard to himself as to his Father's will; so it must be with a Christian, he must pass by himself, and care not what become of him, so God may have glory: We may see a worthy example hereof in Abraham's servant, Gen. 24. 33▪ who being sent to get a wife for his master's son, when there was mea●e ●et before him, he could not eat till he had done his business he came about: Now if a servant have so much care of his master's business, that he would not eat or drink till he had done it, much more should we be careful to do Gods will; therefore when men have so much regard to their own case, and profit, and pass by that which tends to God's Glory, this doth show that there is not the like love to Christ, we see in experience, if a child fall into the fire, or water, if the mother hear of it, Simile. what business soever she hath, she lets all alone, and cannot be at rest, till she hath set her child in safety again; so it was with Christ, he forgot himself till he had set our salvation in safety, and then he did thirst; and we should show as near as may be the like love to Christ again. The fourth was, 4 The Event of his thirst; Christ being on the cross complains of thirst; The event of his thirst. Now is there any that brings him wine, to comfort him, or drink to refresh him, or water to cool him? No, but they give him vinegar to drink: And because it was not afflictive enough, they gave him it with Hyssop to make it more bitter and sour. Here we may see the vileness of the soldiers to give such a draught to jesus Christ, our Lord and blessed redeemer in his extremity, we are all ready to condemn them, and that justly for it, but I pray God we be not the men and women, that do the like. For as Christ said upon the cross, Sitio, I thirst; so be saith now to all the men and women by his spirit in the world, Sitio, I thirst, what wilt thou stand still and gaze upon him, or wilt thou not regard him? I dare lay, that there is never an one here but would be ready to say, Lord, what wouldst thou have, what is it thou thirstest for? Why, I thirst not for the wine, nor for the strong drink, nor for thy honey or thy milk; But, O man, I thirst for thy salvation, thy conversion, thy Repentance, and for thy faith. And therefore seeing we hear that Christ doth thirst, what wilt thou do, O man, wilt thou give him vinegar to drink, as the soldiers did? or wilt thou give him wormwood to drink, or temper a cup of poison and give him? Now the truth is, There is no wormwood or gall so bitter to our taste, Simile. as thy impenitency, hardheartedness, and the sins thou livest in are unto Christ, for every sin we commit, we do as it were, put a drop of poison into a cup for Christ to drink; therefore whereas we condemn the soldiers, we had need condemn ourselves, and come home to ourselves; Let us therefore temper a better cup for Christ to drink on than this, let us repent us of our sins, convert and turn to him, this will satisfy Christ. We read in the English Chronicles of a Monk, that got a Toad, and pricked and pressed her in●● a cup of wine, and gave it to his Liege-lord to drink; Now I dare say there is never an one here but doth detest the fact. But the truth is, every sin we commit, we do, as it were, temper such a cup of poison for Christ our blessed Saviour and Redeemer; therefore I pray God, whereas we condemn them for this vile fact, that there be not just cause to condemn ourselves. SERMON XXIIII. JOHN 19 30. When jesus therefore had received the vinegar, he said, It is finished. AMongst the seven last words of Christ, this is the sixth in order; And it is a Song of Gratulation, and a triumphing Song, for the work of man's Redemption and Salvation. When Moses had led the children of Israel through the red sea, and had drowned their enemies, than they sung a song of thanksgiving for their deliverance, Exod. 15. And so likewise Deborah and Barak, judges 3. 1. when they had overcome Sisera, Simile. sang a song of thanksgiving: so also the holy people, Revel. 15. when they had passed through the glassy sea, mingled with fire, and were delivered out of trouble, than they sang a song of thanksgiving to the Lord: in like manner here, Christ when he had conquered all our spiritual enemies, death, hell, sin, and the devil, sung this song on the cross, SERM. XXIIII. to the joy of the world, It is finished; Now is man's salvation accomplished and perfected: As if he should say, All this while it hath been but a working out: For this cause was I nine months in the womb of the Virgin, borne in a stable, laid in a ●anger, fasted forty days together, prayed on the mount, sweat in the garden, and did hang three hours together on the cross in pains and torments; but now I have finished and perfected man's salvation, now it is at an end, sin is abolished, death is destroyed, hell is conquered, the devil is subdued, heaven is opened, God is pacified and pleased, this is that he uttered in these words. Now for the better understanding of them, we are to consider three things: 1. What he meant, when he saith, It is finished. 2. The time when he saith, It is finished. 3. By what actions it was finished. First, First, what is meant by finishing. what he meant, when he saith, It is finished: The full meaning is not expressed in this place, but it was some secret and close action, that was in the mind and thought of Christ, that he had an eye to the perfecting and fulfilling of. Now what was that all these Scriptures show us, Luk 19 10. The Son of man is come to se●ke and to save that which was lost; Mat. 20. 28. The Son of man came not to be served, but to serve, and to give his life for the ransom of many; and Hebr. 9 12. Neither by the blood of Goats and ●alves; but by his own blood, entered he once into the holy place, and obtained eternal salvation and redemption for us: these were in the heart and mind of Christ, therefore it is out of question, that Christ, by saying It is finished, meant the finishing and perfecting of the great work of man's Redemption, which the Apostle intimates, Hebr. 10. 14. With one oblation and offering hath be consecrated for ever them that are sanctified: Alluding to this very action of Christ; so that by this saying of Christ, It is finished; is to be understood the finishing and perfecting of man's salvation and redemption. Now besides this consummation or finishing, there is another consummation, that is spoken of Gen. 2. Thus the heavens and the earth were finished and all the ●ost of them; which finishing is of the work of Creation, but what comfort could a manhave, that God hath made the heavens to cover us, and the earth to bear us, sea and land to feed us, the sun and moon and the stars to give us light, if Christ also had not finished and perfected man's salvation and redemption on the cross. There is also another consummation and finishing, which is spoken of, Revel. 10. 7. That the mystery of God shall be finished, as he hath declared to his servants the Prophets. Now what is this mystery of God? It is the end of the world. But alas, what avails it us for the world to have an end, if this redemption and salvation be not finished and perfected by Christ; therefore all other consummation is nothing without this: for what is it to finish a great building, or to finish one's estate in greatness, or to finish all his days in joy and delights, unless he have finished his salvation, and applied Christ unto himself? This is the happiest consummation that is, this is the joy and content of a Christian when he lieth on his deathbed; he can say, Lord I thank thee, I know my salvation is finished in Christ, I have applied him unto myself, and I find by the merit of his death and passion my salvation to be perfected: Therefore, into thy hands will I commend my spirit, steadfastly believing, that at the latter resurrection I shall enjoy the blessed presence of my Lord and Saviour jesus Christ. Happy, yea thrice happy is the estate of such a man that shall thus depart in the Lord. The uses to be made hereof are these following. First, Use 1. seeing our salvation and redemption is perfected and finished in Christ, as the Apostle concludes, Rom. 8. 1. There is no condemnation to those that be in Christ jesus: Why? because Christ hath answered the justice of God, and hath been condemned already; therefore, he that is in Christ, shall not be condemned: As Esay 53. 5. It is said the chastisements of our peace is upon him, and with his stripes we are healed; and vers. 6. All we like sheep have gone astray, we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. We see john 18. when the soldiers came to take Christ, saith he, If ye seek for me, let these go: let me suffer, and let these go free: So Christ doth interpose himself to the justice of God, and saith, Father, let my people go free, let me suffer that which they should suffer, and bear that which they should bear. Thus we see our salvation is made sure in the holy Person of Christ, and there is no condemnation belongs to them who are in him; therefore let us labour to be in Christ, that we may say with the Apostle, The life which I live now in the flesh, I live by the faith of the Son of God, etc. and then there is no condemnation belongs to us, but life and salvation is sure, because all is finished in the holy person of Christ. Secondly, Use 2. seeing our salvation is perfected and finished in Christ, all our care must be to apply and to lay hold on Christ; for though he hath purchased salvation for us, yet if we do not apply him, and lay hold on him, we are never the better for it. If a man should stand in the cold stark naked, Simile. and one come by and see him, who should show compassion to him, and get clothes and put it to make for him; how would this man carry his eye all the while to the workman; and when he saw it all was finished, would lay hold of it with both his hands, and put it on his back to cover his nakedness: so we ought to carry our eyes on Christ, seeing salvation is wrought in the midst of us; as the Psalmist saith, therefore we ought to put forth both our hands, and to lay hold on this salvation finished and perfected by Christ. It is a strange corruption, that many know it and hear of it, that it is finished; but they so attend their pleasures, profits, and ease, that they never regard it. Therefore, it must be every man's care, seeing salvation is finished by Christ, to apply and lay hold of it. Thirdly, Use 3. seeing salvation and redemption is finished and perfected by Christ, we may see what a hateful and a detestable doctrine, the doctrine of Popery is: for they say that every one may finish his redemption without Christ, and merit something at the hand of God by his own works: Notwithstanding, all the pains that Christ suffered to redeem man, and so they make the work of man's redemption of none effect; nay the moderatest of them saith that salvation is begun in Christ, but they must finish and perfect it in themselves; whereas the Scriptures doth attribute all to Christ only, 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 than we may see that Christ is a perfect Saviour. Quest. But why then are we commanded to work out our salvation with fear? I answer, Sol. Christ hath wrought salvation by himself alone, but we must apply it. Secondly, the time when he said it is finished; which is to be considered in two circumstances: First, 2 when he was ready to die, The time when he said it is finished. and to part with this world, than he said, It is finished, and never till then; as if he should say, all this while it hath been a working, and a doing, and now by my death it is finished. 1 Four thousand years the World was in expectation of it; all the patriarchs and Prophets have looked for it; and thirty three years he himself upon earth was a working of it, and never till now when he comes to die, to the closing of his life, did he cry out, It is finished. Thus we may see what a deal of labour and pains it cost Christ to redeem us: He was four thousand years a preparing it, and he was three and thirty years a working it; which doth show what a great work the work of man's redemption was. God was but six days a making the World, but he was three and thirty years, a long time of redeeming it. Hence let us be instructed, that when we have spent our days in Prayer, in hearing of the Word, reading of the Scriptures, in meditation, and in much labour and toil; If we can stand before God with comfort, and say at the last gasp, Lord, I thank thee; my salvation and redemption is finished and perfected in Christ, I have laid hold on him, my salvation is sure, than we may have much comfort. Therefore, should we not think much though we spend all our life time in labour and pains, if we can say at the last gasp, It is finished: for all our pains then are well bestowed. Simile. We see the Children of Israel wandered up and down in the Wilderness forty years together; sometimes in the day, and sometimes in the night; sometimes they wanted bread, and sometimes water; and they met with fiery Serpents by the way which did sting them, yet they went on still till they came to the land of Canaan: so we should be contented much more, though we live in much trouble and affliction, and do travel in the Wilderness of this World, twenty or forty years together, till we be brought to the heavenly Canaan. Secondly, 2 when he had encountered with our spiritual enemies, with sin, the Devil, Death, Hell and damnation, and had overcome them, had made man's salvation, and had finished it, though all the world were in a conspiracy against him, and he had many combats with the Devil, yet he overcame all; and at the last gasp crieth out, It is finished. Which must teach us, that although all the men in the world should conspire against us, and though we endure many temptations, of the Devil, yet we should break though all, and apply Christ to ourselves. so Revel. 2. He that over cometh shall not be hurt of the second death; and Matth. 11. 12. Hitherto the kingdom 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 Soldiers that seek to enter in upon a Town, Simile. that though the enemy come and beat them down upon their hands and knees, yet they will up again, Simile. and never give over, till they have gotten their purpose: So such violent people only take the kingdom of Heaven, that though they be cast down upon their hands and knees, by the temptations of the Devil, yet they should get up again, and never give over till they have gotten the kingdom of Heaven. Thirdly, 3 By what actions it was finished. Now it hath not relation to that which went before the giving of him vinegar to drink, By what actions all was finished. but to the action immediately following; and how was it finished? In the death of Christ; So there is the consummation and finishing of man's salvation and redemption, according to the testimony of the Scriptures; Heb. 2. 14. Forsomuch then as the children were partakers of the flesh and blood, he also himself likewise took part with them, that he might destroy through death him that had the power of death, that is, the Devil; and that he might deliver all those who for fear of death, were all their life time subject to bondage. And again, the same Apostle, Rom. 5. 10. For if when we were enemies, we were reconciled to God by the death of his Son; much more being reconciled, we shall be saved by his life. Now although the Scriptures do attribute man's salvation and redemption to the death of Christ, yet we are not to exclude his life, for he was a working of it all his life time, even from his very birth to his death. So we see Philip. 2. 5. He took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto the death, even the death of the cross. 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 half, Simile. and so till the last drop come, and make the cup run over; so Christ all his life time, by little and little, finished man's Redemption, and by his death he did perfect it, which was as the last drop, for all the sufferings of Christ were for man's salvation. And his death was that which did finish all. The use is twofold. First, Use. that seeing our Redemption and salvation is finished in the death of Christ, we should be thankful for it; for it is a great mercy that God hath made us reasonable creatures, and hath given us eyes to see withal, hands to handle, and feet to go with, but it is a greater mercy, that God hath redeemed us by his Son, not only by his life, but by his death also: And therefore (as S. Andrew saith) I am more beholding to thee, O Lord, for the work of my redemption, by the death of thy Son, than for the power by which I was created; therefore if a man should be thankful for his creation, much more should he be for the work of his redemption, for it was a marvellous love of Christ, the he took our nature upon him, to come into the world, to work our redemption, to lose his life, to finish and perfect it, and therefore how thankful ought we to be for so great a mercy. Secondly, Use 2. seeing our redemption and salvation is perfected and finished by the death of Christ, we may see the grievousness and greatness of our sins, that when we had sinned against God, all the powers in heaven and earth could not do it, but it must be Christ, that eternal Son of God, and it was not with his life only, but with his death: we think much of suffering any little affliction or trouble; SER. XXV. but Christ must die to expiate sin and to abolish it, whereas neither Angels nor Archangels, nor all the Saints and holy men in the world could have done it, therefore seeing Christ paid so dear for it, we must take heed we do not account it a light matter to sin. Therefore let us take heed how we grieve him by our sin, seeing he was contented to lose his life, and to shed his heart blood for us. SERMON XXV. LUKE 23. 46. And when jesus had cried with a loud voice, he 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 spoke on the cross, this is the last; which contains an holy Resignation of the soul and spirit of Christ into the hands of his Father: wherein something in general, and something in particular is to be considered. The general is this, That all the speeches and words that Christ did speak on the cross (from the first to the last) were holy and good: so he did not only 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 sickness and trouble, not only 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. He that continueth unto the end shall be saved; and the spirit of God Revel. 2. 10. Be thou faithful to the death, and I will give thee a crown of life. An Archer though he aim and draw well▪ yet if he in the loose let his hand slip or sink down, Simile. he will be wide of the mark; so though we begin and aim well yet if we start aside or sink down, when we come to die we lose all our glory: therefore it must be our care, not only to begin but to end well also: It is in sanctified motions, as it is with wheels that be swiftest at the first and afterwards slower and slower, till the wheel stand still; so it is in sanctified motions, they be swiftest at the first, and afterward by little and little they abate, till at last they die, if they be not supplied by good means; therefore it is good not only to begin well, but also to end well too, when we breathe out our last breath, john 2. Christ set out the best wine at the last; But quite contrary, it is the manner of the world to be best at first, and worst at last, with the people of God it must not be so, for if there be any worst it must be 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 do so, they must not only 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 kingdom of heaven. The next thing to be considered is the practice of Christ when he 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. Upon what ground he commended his spirit: upon a persuasion that he was his Father. 5. What comfort we may have by the commending of his spirit into the hands of his Father. First, 1 to whom he commended his spirit: the Text showeth, to his Father: When we be alive we commend ourselves, To whom He commends his spirit. to our friends in hope of comfort, but when we come to die, we must commend ourselves to God only; therefore as Christ when he came to dye, shut up his eyes, and did not look upon his mother, nor his disciples, nor upon any beloved: but he did wholly commend himself into the hands of his Father, in hope of comfort; Simile. so when we come to dye, we must shut up our eyes, and not comfort ourselves in our wives, children, friends, and those we love deareliest: but we must commend our souls into the hands of God: Yea, the people of God have good cause to do 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 he cast himself upon God, in hope of comfort, so a man while he liveth, may have many friends to commend himself to, but when he cometh to dye, there is none but God that we can commend our souls to. Therefore, seeing no man hath any body to commend his soul to at last but God only; it must be our wisdom to keep 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. Simile. We read judge, 10. 14. when the Children of Israel, had forsaken the Lord, and followed Baalam and Astaroth, and served them, in their distress when they came and cried to God to save them out of the hands of their enemies, the Lord said unto them, Go and cry 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 we have despised him in the time of our health, and have followed our pleasures, profits, and our old sins, go and cry unto the gods whom ye have served; see if your money will save and help you; you that have made your pleasures, your belly, and your sins your God; now see if these will help 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 whilst we be alive: This is the counsel that Christ giveth us, Luk. 16. 9 Make to yourselves friends of the Mammon of unrighteousness; the Fathers take it for the poor, that we should make friends of the poor: 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 himself to God when he dies, it is good to please him, and to walk holily in all our courses that we may commend with boldness our soul to him at the last gasp. Secondly, Secondly, what he commended. what it was be commended into the hands of God, His Spirit: his body he left to pilate's mercy, but all his care was for his soul, therefore he commends that into the hands of God: which may teach us two things; first, though our bodies dye, yet our souls do live; all the Scriptures show this, 1 Eccles. 12. 7. Then shall the dust return to the earth as it was, and the Spirit shall return to God who gave it: so Revel. 6. 9 And when he had opened the fifth seal, I saw under the Altar the souls of them that were killed for the Word of God, and for the Testimony which they mainetained; so also Heb. 12. 22. For ye are not come to the mount that might be touched, etc. but ye are come to the mount Zion, and to the city of the living God, the celestial jerusalem, 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 plain truth in Christianity that though our bodies dye, our souls are immortal, therefore seeing our souls never dye, but shall live for ever, how careful ought we to be for them, and to pass our time in holiness and fear before God, as they may live with God for ever in heaven? Indeed if our souls might dye, our care might be the less, but seeing they shall never dye, it is a wondrous corruption amongst most to see how▪ they cloth the body, feed and physic that, run from market to market, to make provision for it which yet must dye, and their immortal souls they take no care for; therefore one saith well, O man, of all thy parts take care of thy immortal part that which never dieth. Secondly, 2 it teacheth us, that seeing Christ commended his Spirit into the hands of God, we see what the especial care of a Christian should be, not to care so much what become of his body, so his soul may be saved: Christ he left his body to pilate's mercy, but he commended his soul into the hands of God; so a Christians care must be especially that his soul 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 thief, Lord remember me when thou comest into thy kingdom; all his care was for the saving of his soul, it being provided for, he cares not what become of his body: we see when a man's house is on fire, if he have a precious jewel, he will labour to save that, though the rest perish; so seeing the soul is the most precious jewel, whatsoever thy labour and pains be, labour to lay up thy soul safe, in the hands of God; as Steven did, when a storm of stones came about his ears, he bowed himself down and said, Lord jesus receive my soul, 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 soul, I care not what becometh of my body, so that thou save my soul all shall be well, this will content me. Thirdly, Thirdly, the time when he commended his soul to God. 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 practice when he comes to dye, to be sure to make a holy close of his life, than it is a time to commend his soul to God: Now there be other times for a man to commend his soul to God, as first in the time of danger and peril, so David did, when he was in peril of Saul, Psalm. 31. 5. saith he, First, danger. Lord into thy hands do 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 poor committeth himself unto the Lord; seeing no man regards him, nor cares for him, he commends himself to the care of God, so that the time of distress and danger, is a time to commend our souls to God. There is also another time that we should commend our souls to God, Secondly, daily. and that is daily, because our life is uncertain, therefore we should every morning when we do rise, and every night when we go to bed, (not knowing not what will befall us in the day,) commend our souls to God: there be a number of men in the world, that be greatly overtaken in this, they never commend their souls into the hands of God; if a nurse go abroad and leave her child, and do not commit it to the care of some body to keep, Simile. and to look after it, if the child catch any hurt, they will blame the nurse for it; so, if we do not commit ourselves, our wives and children to God, in the morning and at night, if any hurt befall them, we may thank ourselves for it, the blame lieth upon ourselves; 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 sheep? So we should commend our temporal 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 we should commit our souls to God, yet more especially we must do it, when we come to dye, because the devil will then be busy, and we have a long journey to go; if a man were to pass into France, and to carry all his goods with him that he hath scraped together all his life time, Simile. he would look into what ship he did commit his goods, and if he had a rotten bottom he would beware how he committed his goods to it, so seeing we are to pass from earth to heaven, a long journey, we must take heed we do not commit our souls to a rotten bottom, but be careful to lay them up into the hands of God that so they may remain safe there. Fourthly, 〈…〉. upon what ground he commends his soul into the hands of God, upon a persuasion of the Fatherly care of God, that God was his Father: this made him bold to commend his soul into the hands of God, and may teach us, that all that commend their souls to God, must commend them upon a good ground; we must not commend them upon a merry conceit without a ground, but we must have a ground for it. Now there be three grounds, upon which a man may comfortably commend himself too God. First, Three Grounds whereon to commit our souls to God. because he is the Father of Spirits, and the God of all men's souls; our bodies we have mediately from our parents, but our souls immediately from God; therefore he is called the Father of Spirits, Heb. 12. and Eccles. 1 12. it is said, The soul goeth to God that gave it: therefore, seeing God gave them and made them, we may be bold upon this ground, to commend our spirits back again unto him: for every workman will preserve his own work, therefore let us commend our souls to God, as a faithful Creator, for seeing he made them, he will preserve them, if we will commit them to him. Secondly, 2 a persuasion that God is our Father, by the means of Christ; if God be our Father, we may be bold to commend our souls to him, for with whom may one be bold, if a child may not with his father; therefore as he is the Father of Christ's, so labour to make him thy Father, and then mayst thou with comfort commend thyself into the hands of God, Christ when he would comfort his Disciples, saith to them, Tell my brethren, I go to my Father, and to your Father, to my God, and 〈◊〉 your God; when we can find this, that he is not only the Father of Christ, but my Father, we may be bold to commend out souls into his hands upon this ground. Thirdly, 3 we may be bold to commend our souls to God, upon the former experience we have had of God's favour and mercy towards us▪ this made David bold to commend himself to God, Psal. 31. 5. Into thy hands Lord, I commend my spirit; because thou hast redeemed my soul, O Lord God of truth; I have had experience of thy love and mercy, therefore into thine hands I commend my spirit: In like manner, when we have experience of God's goodness and mercy, it makes us bold to commend our souls into the hands of God. And these be the grounds, for we must not do it of nothing, or of a mere conceit, but of a good ground, as Christ did, so must we. Fifthly, 5 What comfort we may have by the practices of Christ in commending his soul into the hands of God? I answer, What comfort we may have by Christ's commending his soul to God. we may have a twofold comfort. First, as Christ did not commend his own soul only into the hands of God, but my soul, thy soul, and all the souls of the faithful men in the world, because all the souls of the faithful are bound in a bundle with his, 1 therefore deposing and laying down his soul in the hands of God, all the souls of the faithful are deposed and laid down with it; Simile. for as his body was a pawn and a pledge for our bodies, so his soul is a pawn and a pledge for our souls: therefore Athanasius saith well, Our Lord jesus when he did commend his soul into the hands of God, he did not only commend his own soul, but with it, all the souls of the faithful men in the world, for as they die in Christ's death, and rise in his resurrection, and ascend by his ascension; so by his deposing and laying down his soul into the hands of God, he doth with it commend all the souls of the faithful men in the world: which may be a great comfort to a Christian at all times, that his soul is safely deposed in the hands of God when he dies. Secondly, 2 seeing he laid down his own soul in the hands of God, and with it our souls; therefore when men die, their souls do not sleep in their bodies, nor wander about the graves, nor pass up and down in the world, nor are in a place of torment, as the Papists say, but they be in the hands of God. I think there is no man here, but takes this speech to be a metaphor and borrowed speech, for God hath no hands, but by hands is meant that they are under God's protection, in safety and security: Simile. For as a man that hath a jewel will not lay it down at his friends feet, but he will put it into his hands for the more safety; so Christ hath put all the souls of the faithful into the hands of God, to be kept in safety till the resurrection, and the last day of judgement: Act. 5. We may see when the people had sold their possessions, they laid down their money at the Apostles feet; but the souls of the faithful servants of God, are not laid down at the feet of God, but are put into the hands of God for more safety and security; as Revel. 1. it is said, that Christ holds the seven Stars in his right hand; to show that he that pulls away a preacher, he must pull him out of the hands of God; and so, joh. 10. 29. saith Christ, My sheep hear my voice, and I know them, and they follow me, and I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hands; neither wicked man nor devil, no power can pluck them out of my hands; therefore it is a sweet comfort, that when a Christian dies, his soul goeth into the hands of God; if it were in our own keeping, than it were subject to the temptations of the Devil, and a number of troubles, and much hurt; but being in the hands of God, they shall be kept from all danger, all the powers in heaven and earth shall not be able to hurt them. And thus we have heard briefly, and with a great deal of weakness, the seven last Words of Christ expounded, which he spoke on the Cross. SERMON XXVI. JOHN 19 30. When Jesus therefore had received the vinegar, he said, It is finished; and he bowed his head, and gave up the ghost. HAving spoken of the Crucifying of Christ, SERM. XXVI. now in the next place we are to speak of his Death, for when he had hung three hours in pains and torments on the Cross, He bowed down his head, and gave up the ghost; that is, he died, as we do, his soul and body were parted. Now in the Death of Christ, there be diverse things to be considered: 1. Why it was needful that Christ should die. 2. The time when he died. 3. The manner of his death. 4. The manifestation of it. 5. The power of it. 6. The effects of it. First, 1 Why it was needful Christ should die; of which there was three causes that made a necessity of his death: Why it was needful that Christ should die. First, To satisfy the justice of God for man's sin; for such was the heinousness of man's sins (sentence being passed) that heaven and earth could not reverse it; therefore, either we must die in our own persons, or Christ must die for us, he took our nature upon him, died for us, and so gave satisfaction to the justice of God. In the Law we see, Simile. when lots were cast for the Goats, he that the lot fell on was killed, and the other escaped; so there were lots cast whether we should die or he; it pleased God that the lot fell on Christ, he was killed and we escaped: wherein we may see the infinite love of Christ, that died to satisfy the justice of God, that we might not die; we read, 2 Sam. 10. 33. David cried out, O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon, my son, my son; wherein he showed the true affection of a father: Now that which David desired for his son, Christ hath performed for us; and therefore when we think of the death of Christ, we may think of the infinite love of God to us: Simile. If one should commit such a fault against the King, that he should lose his head or his eye, or some part of him, how far should a man go to find such a friend, to take his punishment upon him, and so free him? But Christ doth more for us than this, he hath not only lost an eye or an hand for us, but he died for us; therefore as often as we think of the death of Christ, so often we should think of the love of God: The Centurion, Luke 7. sent the Elders of the jews to Christ, to tell him of one that loved their nation, and builded them a Synagogue; but Christ hath done more for us, than to build a Synagogue, for he hath loved us, and wished away our sins in his blood, as Saint john saith, Revel. 1. 5. And therefore as often as we think of the death of Christ, so often let us think of the infinite love of Christ, that he would die for us, to satisfy the justice of God for sin. Secondly, 2 it was needful that Christ should die, that our sins might die in his death; for he took all our sins upon him, as Saint Peter saith, Who in his own body bore our sins upon the Cross; when he went to die on the cross, all our sins were bound unto him, who carried them up with him unto the cross, that they might be crucified with him, and die in his death: this was another thing that made a necessity of the death of Christ; therefore if we live in sin, what do we but pull down our sins from the cross of Christ, Simile. bring them to the fire, rub and chafe them, as it were, put Aquavitae into the mouth of them, that they may live again: josua 7. we read, that Achan stole away a wedge of gold, and a Babylonish garment, of the spoil, when jericho was destroyed, and that proved his own destruction in the end; Simile. so if we steal our sins from the cross of Christ, notwithstanding Christ died, that sin might die with him, than these same stolen sins will be our destruction. Thirdly, 3 it was needful that Christ should die, to seal unto true believers, the promises that God hath made in the Gospel; God hath bequeathed life everlasting, and Christ heaven and happiness to those that repent and believe. In the law there is nothing but death and destruction promised to those that did transgress and break it, but in the new testament God hath promised to them that repent and believe, life and salvation, heaven and happiness; Therefore that these promises might be sealed and confirmed, Christ must die, for as long as the testator liveth the testament is of no force, As it is Heb. 9 16. For (saith he) the testament is confirmed when men be dead, because it is of no force, as long as he that made it is alive; therefore that the promises of God might stand good unto us, it pleased the son of God to die for us, and to seal it with his blood: all which is to sustain and comfort us, for although we have nothing here, but misery and trouble, yet one day we shall be put in possession of heaven and happiness: Simile. as a man that hath a patent or a sealed deed, that he shall have such lands and livings one day, though he have not any thing to help himself, yet he will comfort himself with that which is to come; so though we be put in possession on these promises presently, yet let us comfort ourselves, that one day, they shall be verified unto us, and although we endure troubles and afflictions in this world, yet we may bodily stand up and say, Lord I thank thee, I have a sealed deed to show, that one day I shall enjoy the promises that thou hast made in the Gospel; here we see for the comfort of a Christian, it was needful for Christ to die, and to seal with his blood the promises that are made in the Gospel. Secondly, Secondly, the time when 〈◊〉 dye●. the time when he died; when he had finished the work of man's redemption, and done the work he came for; a long time did he hang on the cross in pains and torments, yet he died not till he had done the work he came for: which must teach us that we should be willing to die when we have done our work, when we have repent of our sins, and made Christ sure to us, than we should be willing to die, and never till then: so it is said of David, Act. 13. 36. After he had served his generation, by the counsel of God, he fell on sleep, and was laid unto his fathers, and saw corruption: so the Lord said to Moses, Numb. 31. 2. Avenge the children of Israel of the Midianites; and afterwards shalt thou be gathered unto thy people: in like manner we must do the will of God, and fulfil the work he sent us to do, and then we shall be willing to dye, Simile. and never till then. If a master should send his servant beyond sea to deal for him in his business, if he come home and do the half only, and leave the other half undone, he must look for a cold welcome home; so God hath sent us into this world, to do his business, whereof if we do but the half, leaving the rest undone, we may look for a cold welcome when we come to dye: 1 King. 19 4. we read that Elias laid him down under a juniper tree, Simile. and desired that he might die, saying, it is enough, O Lord, take away my life, for I am no better than my fathers: at which time an Angel came unto him and said, Up Elias, eat and drink, for thy journey is too great for thee: so many times a Christian may have a desire to dye, when troubles and griefs are upon him, but the Spirit of God comes unto him, and bids him arise, for God hath another service for him to do. We see Christ was not willing to dye, till he had done the work of God which he came for; and what was that? the work of man's salvation and redemption; Christ if he had pleased, he might have died at the very instant as soon as he was on the cross, but he would not, because he had not done that he came for: which may teach us the time when we should be willing to dye; and that is when we have finished and perfected the work of our salvation and redemption, and have made that sure, when we have repent of our sins, and laid fast hold on Christ, than we should be willing to die, and never till then: we see a number of men are contented to creep out of the world, but if they have not first finished their salvation, and made that sure to themselves, and repent of their sins, they can have no comfort, for it is a fearful thing for a man to dye in his sins, as our Saviour threatens the jews, Ye shall dye in your sins: O, it is a fearful and lamentable thing, when men do thus dye, as we heard in the forenoon, out of Matth. 12. 41. that the men of Nineve shall rise up in judgement to condemn the jews, because they repented at the preaching of jonas, when as the jews did not repent at the preaching of Christ; for if we do not profit by the preaching of the word, and by the good means amongst us, even dead men that have lain rotting in their graves an hundred years together, shall rise up in judgement against us, and condemn us, therefore it is a fearful thing for a man to dye in his sins: old Simeon had a desire to live till he had seen Christ, Simile. and when he had seen him, and embraced him in his arms, than he saith, Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation; so we should have a desire to live till we had seen Christ, and made heaven and happiness sure to ourselves, and then when we have seen Christ by the eyes of our faith, and embraced him, we may be willing to dye, and to say as old Simeon said, now Lord let thy servant depart in peace. Thirdly, Thirdly, the manner of His death. The manner of his death; which may be considered two ways: 1. That it was a violent death. 2. That he died willingly. First, 1 that it was a violent death, he died not an easy death, but a very painful one: now there be diverse reasons, why Christ died such a painful death; which I have handled before, and therefore will repeat in this place only the heads, thereby to imprint them the better into your minds. First, Four reasons why Christ died a painful death. To teach us, that it was not an easy matter to redeem man; for Christ must therefore dye, not an easy, but a violent, a painful death to redeem us; therefore Saint Jerome saith well, that a man of all wounds, will take heed of such as one as will ask much ado to heal; 1 therefore seeing sin makes such a wound, that Christ must dye to heal it, and that such a violent and painful death, we should be careful to decline it. Secondly, 2 To show the desert of our sins; for when we come to dye, we deserve to dye the violentest, and painefullest death that may be; we do not deserve to dye in our beds, but on the cross, not amongst our friends, but amongst our enemies; therefore look what death soever we die on, the most painful and most grievous, yet we may say, as the Thief said, We suffer things worthy of that we have done, we deserve all the extremities in death that may be. Thirdly, 3 Christ died such a painful death, to purchase a more easy death for us; he died on the cross, that we might dye in our beds; amongst his enemies, that we might dye amongst our friends; with all extremity and pain, that we might have ease and comfort in our deaths, therefore look what ease and comfort we find in our deaths, it is purchased to us by the painful death of Christ; for there was a deadly cup of poison of God's wrath put into our hands to drink, and Christ hath taken all the malignity and sourness out of it, and hath given us the sweet. Fourthly, 4 To sanctify all kinds of deaths to his dying members; for if any one should have died an easy death, than we might have thought that he only had been the holy man that died such a death; but Christ died a painful death to sanctify all kinds of deaths to his dying members; so that let the death be what it will be, if one dye in God's favour and in the pardon of his sins, he is a blessed and happy man, as Heb. 11. it is said, All these died in faith, they died not all in their beds, some were stoned, some sawn asunder; yet because they died all in faith, they were all happy men; so let us look to our conscience, and to our cause, and then let the death be what it will be, we are happy men: the heathen men could say, we would not dye on sea, nor suddenly, nor of such or such a disease; but thou that art a Christian, let thy death be what it will, if thou die in the favour of God, penitent for thy sins, thou art a blessed and an happy man: it is reported of the beasts of the wilderness, Simile. that they are afraid to drink of the waters, because they have poison in them, till the Unicorn come and wash his horn in it; so men were afraid to drink of the bitter waters of death till this same true Unicorn Christ jesus, had washed his blessed body in this same painful death. And these be the chief reasons why Christ died such a painful death. Secondly, 2 he died willingly, for he did not only dye, but it was also willingly, as is showed by two actions; He died willingly. First, in that he bowed down his head, and then gave up the ghost. 1 Men when they die, do first give up the ghost, and then they bow down their heads; But Christ quite contrary, he first bowed down his head, even ready to meet with his death, and then he gave up the ghost; so it was a voluntary death that Christ died. Secondly, 2 in that he cried with a loud voice; When men die they languish by little and little, their speech fails them, they rattle in the throat, and so weakness comes upon them by little and little, till their breath be quite gone; But Christ at his death cried with a loud voice, so that nothing of his strength was abated: to show, he died voluntarily, and willingly: as john 10. 17, 18. I lay down my life, that I might take it up again: No man taketh it from me. Quest. But why did Christ dye a voluntary death? Sol. That it might be the more grateful and acceptable to God. For actions that be done in obedience to God and voluntarily, are grateful, acceptable, and more precious than those we do nill we will we, against our minds and intentions; therefore that Christ's death might be the more acceptable to God, he died voluntarily and willingly: which must teach us, that if we would have our actions grateful and acceptable to God, we must do them willingly and voluntarily, and if we would have our deaths acceptable to him, we must be willing to dye, when God would have us; and to live, when God would have us to live, therefore it is a pitiful thing to see how men hang on the world, when God would have them to die: It is said, Psal. 116. 5. Precious in the sight of the Lord is the death of all his Saints, therefore when we die willingly, it is precious in the sight of God, when one is not only contented to part with his pleasure, goods, lands, wife & children, but also is contented that his soul and his body should part; therefore if we would dye well, we must dye voluntarily and willingly in obedience to God: As two subjects beyond sea, the king sends for them home, the one he meaneth shall attend upon him, upon whom he will bestow some honour, and the other he will keep in perpetual imprisonment: both these come home, but there is great difference in their coming, for the one cometh home joyfully, but the other sorrowfully and heavily, and would shift the matter if he could; so the wicked and the godly live both in this world, when the Lord sends for them they come both, but there is a great difference in their coming, for the one when he dies, he dies with comfort, because he knows that God will bestow a crown of life on him, he shall be in heaven and happiness for ever; but the other though he come, yet it is unwillingly, if he could shift the matter he would, because he knoweth he shall go to a place of torment; therefore if we would dye well, we must be careful to live well. The fourth thing was, 4 the manifestation of his death, set forth unto us by two evidences, The manifestation of Christ's death. which with your patience I will now handle, because all hope of salvation hangeth on the death of Christ. First, that when the soldiers had taken the legs of the thief, 1 and broken them, they came to break Christ's, but did not because he was dead before they came. Secondly, that a mad fellow one of the soldiers standing by, 2 did thrust a spear through the side of Christ, & forthwith there came forth blood and water; so that if there had been left any little life in him, they had done enough to have taken it away; For it is a rule in Physic, that if a man be pricked in the heart with the least prick of a pin, it is present death. Therefore it was a plain evidence to the world, that Christ was truly and really dead. But Why did they not break Christ's legs, Quest. as they did the thiefs? I answer, for two reasons: First, Sol. Of the Paschall Lamb. to fulfil a Scripture, that saith, that a b●●e of him shall not be broken, Psal. 34. 20 to show that he was the true paschal Lamb. First, the Pascall Lamb was male without blemish, to show that jesus Christ, 1 he that should redeem us should be without any spot of sinne● Secondly, 2 as they did keep the blood of the Lamb in a Basin, and did sprinkle it on their door posts, that so the Angel of destruction might pass over their houses: So we should get the blood of Christ, and sprinkle our consciences with that, that so the Angel of destruction might pass over us. 3 Thirdly, the jews when they did eat the Lamb, put away Leaven from them, and this must teach us to put all maliciousness from us. 4 Fourthly, they did eat the Lamb with sour herbs, to teach us that Christ will never be truly sweet to us, unless we eat him with grief and sorrow for our sins. 5 Lastly, they did eat the Lamb with their staves in their hands, their loins girded, their shoes on their feet; they did eat it in haste, ready to take their journey: so we must eat of Christ also, that we may take our journey to Heaven, and therefore must take our dinner and Supper often in this kind, feeding on him by faith. Secondly, to teach us that the wicked jews could not do any thing to Christ, but by God's appointment: They took Christ, and did crucify him, but they could not break a bone of him; and this is a comfort to a Christian, that howsoever the wicked rage and take on, yet they cannot break a bone without God's appointment, they cannot do the least thing that may be to him. SERMON XXVII. MATTHEW 27. 50, 51, 52, 53. Jesus, when he had cried again with a loud voice, yielded up the Ghost. And behold, the veil of the Temple was rend in twain, from the top to the bottom, and the Earth did quake, and the Rocks rend. And the graves were opened, and many bodies of Saints which slept, arose, And came out of the graves after his resurrection, and went into the holy City, and appeared unto many. BEcause all the hope of salvation dependeth on the death of Christ, SERM. XXVII. as being the price to satisfy the justice of God for man's sin: It pleased God therefore, to show two evidences to the World, that He was really and truly dead. First, that the Soldiers did not break the legs of Christ, as they did of the Thiefs, because they found him dead before they came; for if he had not been dead, then as they did break the legs of the thiefs, so they would have broken the legs of Christ: but in that they did not, it was a plain Evidence that Christ was truly dead, so that his greatest enemies gave an evidence to the World that he was truly and really dead. The second was, that a barbarous Soldier finding Christ dead, takes a Spear and thrusts into his side near his heart; so that if there had been but a little life left, this had been enough to have bereft it; for all know that a wound at the heart is deadly, if it be but with a prick of a pin; for the blood and water coming forth of the side of Christ, did show that the Pericardium was wounded, and his heart pierced. Some of the schoolmen cannot tell from whence this blood and water should come, as being ignorant of Anatomy; others take it to be a miraculous thing, as Thomas Aquinas, for he saith in other dead bodies it is not clear blood that cometh from them, but their blood is congealed, and clear water doth not run from other dead bodies, but it is mixed with blood; and therefore miracles did not cease in the dead body of Christ: But we need not doubt but it is a natural thing that blood and water did come from the side of Christ, only the manner was miraculous in it: There was something that was natural, and there was something that was miraculous. That which was Natural was that blood and water that came out of the side of Christ: 1 for as Physicians say, there is a film containing water about the heart, which serves to cool it and keep it in temper, which they call Pericardium; therefore Christ's heart being wounded, there came forth blood and water: blood from the wound in his heart, water from the Pericardium or film involving the heart, wherein is contained water. That which was Miraculous, 2 was that the blood flowed apart by itself, and the water apart without any mixture together; therefore, seeing the heart was wounded, it is an Evidence to the World, that Christ was truly and really dead: and yet these two things had a further mystery and meaning. First, 1 whereas we see the legs of Christ was not broken, as the legs of the thiefs were; this was to teach us that all the wicked of the World could do no more to Christ than God had appointed; they could take him, and buffet him, and whip him, and crown him with Thorns, and nail him to the Cross, and kill him at last, but yet they could not break a bone of him. Hence we may learn for our own comfort, that all the wicked in the World can do nothing to a Christian without God's appointment; they may trouble and molest them, but they cannot break a bone of them. so we see, Psal. 34. 20. Many are the troubles of the righteous; good people may have many troubles, and they may put them on the Cross, but they cannot break a bone of them; For the Lord keepeth all his bones, so that not one of them shall be broken. Secondly, 2 there was not a bone of him broken, to show he was the true Paschall Lamb: As 1 Cor. 5. 7. Christ our Passeover is sacrificed for us, as the Passeover did keep the Israelites from the stroke of the devouring Angel; so this same true Paschall Lamb doth keep us from the wrath of God, falling upon us at the day of judgement; and as the Lamb was taken up four days before they killed him; So we should labour to get Christ into our hearts before death cometh. The second Evidence is, that water and blood did flow out of the dead body of Christ, to teach us that God hath opened a fountain of grace and life, as Zecharie had foretold, for sin and for uncleanness. But what comfort have we by it? Zech. 13. 1. Is there any power or virtue in the dead body of Christ? ay, saith the Lord, there is power and efficacy in it; or from these two streams that issued out of the dead Body of Christ, there is infinite comfort that doth arise, as 1 john 5. 6. saith he, This is that jesus Christ, that came by water and blood, not by water only, but by water and blood. There were two streams that did issue out of the dead Body of Christ; there issued a stream of pure blood to wash away the guilt of sin, and a stream of clear water as clear as Crystal, to wash away the filth of our sins: for these be two main things that trouble the people of God. 1. The guilt of sin, binding us to punishment. 2. The filth of sin, making us hateful and loathsome in the eyes of God. First, 1 therefore dost thou feel thy heart troubled with the guilt of sin? run unto the Cross of Christ, For the guilt of sin. and catch hold of some of the drops of blood that came from the side of Christ; offer them to God and say in thy meditation, Lord, behold the blood of thy Son; and sprinkle it by the hand of faith upon thy Soul and Conscience, and God will be pleased and pacified with thee. Secondly, 2 If thou be troubled with the filth of thy sin, run unto the Cross of Christ, The filth of sin. and get of the water that issued out of the side of Christ, and besprinkle thy soul and conscience by the hand of faith▪ and so thou shalt be clean in God's sight. To make this plain, suppose there were a man that had a foul yard, who laid stones and gravel on it, yet still it remained dirty; Simile. in which time there came a friend to him, who seeing him labour in vain to make his yard clean, gave him this Counsel, saynig, you have a Spring in your yard, open it, and it will carry all your soil and baggage away, and so your yard will be clean: So if we find our hearts unclean, we must get to one of these same Springs that come out of the dead body of Christ, and this will carry away all the baggage and soil: this is the benefit we have by the dead body of Christ; therefore, blessed be God that hath opened such a Fountain for sin and for uncleanness; and as David longed for the waters of the Well of Bethel, 2 Sam. 23. 15. much more should we long for the blood and water that did issue out of the side of Christ, Simile. and labour for it, although it be with the hazard of our peace, and loss of our lives. The next thing we are to speak of is, 5 Of the power of Christ's death; for although there seemed to be nothing therein but weakness, The power of Christ's death. yet there was power in the death of Christ: for the veil of the temple was rend in twain from the top to the bottom, without any hands: The earth did quake, and the stones rend in sunder: Hammers and other instruments could not do it, but the death of Christ did it: The graves did open, and the dead bodies of the Saints did rise, and did go into the holy City, and showed themselves to many. so we see there was great power in the death of Christ; as great Princes, and Kings, and great monarchs when they live, are able to do great matters; but when they die, there is no power nor might in them, they are able to do nothing, never a Cloud will move, a Stone stir, or Grave open at their deaths; but at the death of Christ they did: Therefore, this doth show there is great power in the death of Christ. First, 1 it is said, that the veil of the Temple did rend in twain from the top to the bottom: The Temple veilerenting. Christ did hang in Mount Calvary dead, and yet the power of his death did pierce into the City and Temple, and did rend the veil without hands from the top to the bottom. Now they which know the Scripture, know that the Temple was divided in two parts, in the first was the Table, the Shewbread, and the Candlestick, this was called the Holy place; and in the other was the golden Censer, the Ark of the Testament, over-laid with gold round about wherein was the golden Pot, which had Manna, and Aaron's rod which had budded, and the Tables of the Testament, and over the Ark were the glorious Cherubins, shadowing the Mercy seat; which two places were separated by a veil: Now at the death of Christ this same veil was rend in twain from the top to the bottom; whereof there be diverse Reasons: First, Reason 1. Of the veil of the Temple reuting. That an entrance might be made into heaven by his death; for this was the golden Key that did open heaven to all true believers, our sins did shut up heaven, but the death of Christ is as a Key to open heaven: therefore 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 he seeth heaven open, and Christ standing at God's right hand ready to receive him: If a man should come to a King's Palace, Simile. and find all the doors shut and locked up fast, and a friend should come and put into his hands a key that he might go from chamber to chamber, till he came to the King's Presence, this would be a great comfort; So the death of Christ is as a golden key to open heaven to us, that we may come into the Presence-chamber of God; therefore blessed be God for the death of Christ. Secondly, Reason 2. it was to show that the Ceremonial 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 canceled 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 down the middle wall of Partition between us; Having abolished in his flesh the enmity, even the Law of Commandments contained in ordinances, for to make in himself, of twain, one new man, so making peace; therefore, who ever shall bring in again any of the levitical ceremonies, either in whole or in part, he doth set up the veil that Christ hath taken down: Act. 15. 28. the Apostle saith, It seemeth good to the Holy Ghost and us, to lay no other burden upon you than that which is necessary; therefore it is a dangerous thing to bring in the levitical ceremonies again. Saint Jerome saith well, Thou sayest that it is not a dangerous thing to bring in the levitical ceremonies, but I tell thee, and proclaim against thee, that that man which shall bring in these ceremonies, he casteth himself headlong into the pit of hell. The Schoolmen do distinguish the Ceremonies into three times; First, Three times of Ceremonies. (as Thomas Aquinas saith) there was a time when the ceremonies were profitable, and that was before Christ, 1 because they were commanded of God. Secondly, after Christ's death they were dead, 2 but not deadly till the Gospel was planted. 3 And then lastly, they were both dead and deadly; and therefore it is a dangerous thing to bring in these ceremonies again in whole or in part. Thirdly, Reason 3. to show that by that he had canceled or torn down the veil of our sins, that made a separation between God and us, that we could not see the face of God; as Esay 59 2. But your iniquities have made a separation be● ween you and your God, and your sins have hid his face from you, that he will not hear: Now they are taken down, and he hath hanged up another veil in the room thereof, that though our sins have hid God's face from us, yet in the death of Christ they are taken down, he having hanged up another veil in place of the other, to look thorough and behold us, the veil of his flesh, as Saint Paul saith, Hebr. 10. 20. for when God looked on us, he looked thorough the veil of Christ's flesh, or else if he had looked upon us in ourselves, there is such a deal of sin and corruption, that it would have made God to abhor us, and to that end Christ with the veil of his flesh hath covered all our sins, as the Prophet David speaks, Psal. 85. 2. Thou hast forgiven the iniquities of thy people, and covered all their sins. The fourth Reason was to show, Reason 4. that the veil of ignorance was taken away in the Law, for the Law was covered with a veil, which was the reason why M●ses face was covered with a veil, as Saint Paul saith, 2 Cor. 3. 13. but by the death of Christ this veil is taken away in the preaching of the Gospel: And therefore seeing this veil is taken away, if men remain ignorant, how will they answer it at the day of judgement? The Papists hang up another veil, and what is that but the veil of an unknown tongue, they read the Scriptures to the people in a tongue they do not understand, and so set up the veil again that Christ hath taken down; therefore let them look how they will answer this to Christ at the day of judgement. The second thing is the rending of the stones, 2 how the stones did cleave asunder at the death of Christ, The rending of the stones. which hammers and other instruments could not cleave; therefore we may see what stupidity and hardness 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 be powerful to move and to stir up our hearts. Thirdly, 3 The graves were opened, and the bodies of the Saints which slept arose and went into the holy City, The graves opened. and appeared to many: even men that had been dead along time, that were dissolved to dust and ashes, by the power of Christ's death the graves did open, and they did rise again, to show us, that all the Saints one day shall rise by the power of Christ's death, the graves shall open, Death cannot keep them down, but they shall rise again; which is an excellent comfort to a man in misery, all that the world can do is to take away life, which when it is gone they turn 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 Christ's death; Simile. for as jonas was three days and three nights in the Whale's belly, and then was cast upon the dry land, when the Lord spoke unto the Whale; so Christ will speak 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 Christ's resurrection to everlasting happiness and glory. The next thing is, 6 The effects and fruits of Christ's death; whereof, because I have spoken often heretofore, The effects of Christ's death. I may be the shorter in it at this time. The first is, that Christ's death doth free us from eternal death; john 3. 1 God so loved the world, that he gave his only begotten Son to die for us; that whosoever believed in him should not perish, but have everlasting life: So also, john 5. 24. Verily, verily I say unto you, he that heareth my Word, and believeth in him that sent me, hath everlasting life, and shall not come unto condemnation: And therefore howsoever a Christian may be condemned in the court of man, yet he shall not be condemned in God's court; this may be the stay of a Christian, Rom. 8. the Apostle saith, There is no condemnation to those that be in Christ; so if a man be in Christ, he is freed from eternal death. 2 Secondly, The death of Christ hath freed us from the sting of death; for (as we have heard) ever man hath a death's cup put into his hands, but Christ hath taken the sour out of our cups, and put it into his own, and we have the sweet. Thirdly, He hath altered the nature of death; for it was a curse unto us, 3 and now he hath made it a blessing; as in the Revelation, Blessed are they that die in the Lord, for they rest from their labours, and their works follow them. 4 Fourthly, We are freed from the power of death; it was seize upon us for a little season, but it cannot keep us under; it is impossible that death should hold him under; so it is said of Christ, Act. 2. 24. He hath loosed the sorrows of death, because it is impossible he should be holden of it. So it shall be with every true Christian, death shall not hold them. 5 Fifthly, By his death he hath destroyed the Devil, sin, hell, damnation, and all other spiritual enemies, and hath not only conquered them for himself, josua 10. 24. but for us; therefore, as josua, when he had conquered the five Kings, he called his servants, and made them set their feet in their necks: So Christ will call forth his servants to set their feet on the necks of their spiritual enemies, and so make them conquerors: Therefore let us lay hold on Christ, if we have him, we have all things, and if we want him, we lack all things; let us roll and wrap up ourselves in the death of Christ, and then his pains shall be our ease, his shame our glory, his life our death. SERMON XXVIII. JOHN 19 38. And after this, Joseph of Arimathea, (being a Disciple of Jesus, but secretly for fear of the jews) besought Pilate that he might take away the body of jesus, and Pilate gave him leave: he came therefore and took the body of jesus. BEloved, ye have been at the burial of many your good friends, SERM. XXVIII. and I must entreat you to be at one more; and that is at the burial of Christ, and not so much to honour him with your presence, as Christ may honour you: and I must further entreat you not only to bury Christ, but to bury yourselves, to lay your body upon his body; I mean your vile lusts and sins, and then as Christ lay three days in the grave and then rose again, so we shall rise at the time appointed to glory and everlasting happiness. Now in the burial of Christ we observe diverse particulars: 1. What were the causes why he was buried. 2. Who were the parties that buried him. 3. The place where they buried him. 4. The manner of his burial. 5. The fruits and effects of it. The reasons why Christ was buried are in number four: First, the reasons why Christ was buried, are four. first to give us further assurance of the death of Christ, because all the hope of a Christian dependeth on his death, as being the very price to satisfy the justice of God for man's sin; and it is (as we heard) the golden key to open heaven to the true believers; Reason 1. therefore there must be undoubted evidence of his death; and what better can there be than this, he was buried? for let a man be dead and strait way they bury him, if Christ had been alive, Pilate would not have given leave to joseph to have taken him down: and therefore before he would give licence to bury him, he enquired of the Centurion to know whether he were dead or not; and finding that he had been dead an hour, Pilate gave leave to joseph to take him down: and again, if Christ had not been dead, joseph would not have buried him, because he was a friend to Christ, if there had been but a spark of life in him, he would not have buried him, therefore this is another evidence that Christ was truly dead, for men (if there be any humanity or compassion in them) do not use to bury living men but dead men: therefore Abraham saith in Gen. 21. Give me a place that I may bury my dead in: so that Joseph's burying of Christ was an evidence that Christ was truly dead, and God's justice fully satisfied, death and hell conquered, the devil subdued, and God pacified and pleased. Matth 12. our Saviour saith, that he will be the sign of the Prophet jonas to them; Simile. Now what was that? when they were at sea there arose a great storm, and the men were in danger of drowning, so that they were fain to cast out their goods, but when that would not do, they took jonas and cast him into the sea, and there was a great calm: so in the general distress of mankind we were all like to perish, till Christ was killed and cast into the grave, and then heaven and earth were at peace, God was pacified and pleased: therefore in all the distresses of a Christian let him go to the grave of Christ, behold him killed and crucified for thy sins, this will make fear to fly away, and comfort will spring from it. Secondly, Reason 2. that he might conquer death in his strongest hold, even in the cabin and house of death; as job saith Chap. 17. 13. for the grave is the house of death; and there be the chambers and rooms of death, and there is the greatest power that death hath to subdue mortal men; therefore Christ was buried that he might conquer death in his strongest hold. Simile. Brave Conquerors and Captains are not contented to overcome their enemies in the field, but they will pursue and follow them into their strongest holds and castles, and so will conquer them there, thereby to make their victory the greater; so Christ did not only conquer death on the cross, but followed him into his den, and strongest hold and overcame him there. Simile. Sampsons' victory was the greater, that he suffered his enemies to bind him, and then did break in sunder his bands and overcame them; so this made the victory the greater that Christ would suffer himself to be bound with the chains of death, and to be laid in the strongest hold of death, yet there to overcome him. Now as Christ conquered death, so must every Christian conquer death, not by flying and avoiding it (for that we cannot do) we may not look to do as Henoch did, go to heaven without death, but we must go to the place of death, and into his dens and conquer him there. Thirdly, Reason. 3. to sanctify and to sweeten the grave for us; for in itself it is a place of rottenness and filthiness; and therefore David saith, Psal. 59 that their throats are an open sepulchre, even like an open grave, a stinking place, a place of rottenness; and Matth. 23. 27. our Saviour saith, that the Pharisees were like painted graves, that look gloriously without, but within were loathsome and filthy; therefore because the grave is the lothsommest and filthiest place in itself, Christ was buried that he might perfume and sweeten our graves: so we see that Christ hath altered the nature of the grave, for that whereas it was a place of rottenness, now he hath made it a sweet resting place to his servants: Chrysostome saith well, Simile. that which was a prison house of a severe judge he hath made a storehouse to lay up his treasure in; for the grave was a prison house, wherein men lay bound under the chains of death until the day of judgement, now he hath made it a storehouse to treasure up his servants till the time of Resurrection, as Esay. 57 2. saith the Prophet, He shall enter into peace; they shall rest in their beds, every one that walketh before me: so the grave is as the bed for his servants to rest in till Christ bring them to glory and happiness. Simile. If a man were to pass into another country, and must go through dens, graves and hollow places in the earth, if one could espy the footsteps of one of our dear friends that had passed that way, this would give a man comfort to follow after; so we are to pass into another country, to heaven, and we must go through the dens, caves and hollow places of the earth, if we can see by the eye of faith that Christ hath gone the same way, there be footsteps and marks that he hath left behind him, this will give a man courage and comfort; therefore howsoever death may be terrible and dreadful to the eye of sense, and to be trodden and trampled under feet of death is a fearful thing, yet by the eye of faith we may see that Christ hath perfumed the grave, and made it a sweet resting place to his servants, and therefore this may comfort us. Fourthly, Reason 4. that we might have power and strength to bury sin; for we must not only have power to kill sin, and work the death of it, which is much; Simile. but there must also be (as it were) a burial of sin, there must be a consuming of it, by little and little till it be utterly wasted: as a dead man when he is laid into the grave and buried, consumes by little and little; so we must bury sin till it be consumed and wasted; for as it is with man, so it is with sin; in a man, there be two things, Simile. the life and the body of man, take away the life from the body and that is nothing but a lump of earth, if it remain unburied it will poison the air: so there is in every man the life of sin, and the body of sin, the life of sin is the reigning of it, and the body of sin is the lump of lust and corruption: therefore when the life or rather reigning of sin is taken away, still there remains the body sin; this we must bury or else it will infect us: so the Apostle Paul faith, Rom. 6. that we do not only dye to sin in the death of Christ, but we are also buried with him; therefore let us carry this same body of sin unto the grave of Christ, Simile. and bury it in his grave. And you that have been at the burial of your friends, turn again to bury your sins, every one must address himself to this burial, that so it may be wasted and consumed: we read Ezek. 39 14. of a strange speech that there were scearchers appointed to go through the land, who if they found any dead men's bones, they were to set up a stick till the buriers did come and bury them: so a Christian must do, his conscience must be the scearcher, it must find out our sins which be as dead men's bones, and when we have found them, we must set sticks up by them for marks, and never be at rest till they be buried, and may rot and consume to nothing; therefore seeing Christ was buried that we might have power and strength to bury sin, we must take heed that we do not root them out of the grave again, and uncover the moulds; to this end let every man pray for grace, that he may suffer his sins to be buried. Simile. If a man should rake a man out of the grave that had lain there four days as Lazarus did, he would poison the air and infect the country; so our sins if we should root them out that have been buried these hundred years, they would be ready to infect all the country, therefore we must pray to God that our sins may be buried, and kept down by the power of Christ's burial, that so they may never rise again. The second thing observed was, Secondly, the Parties who buried Christ. the parties that buried Christ, joseph of Arimathea and Nicodemus: now these were great rich men, Senators, honourable men, and Counsellors, who buried Christ with their own hands; 1 they did it not by a servant, joseph he begs the body of Christ, and took it down (in all likelihood) with his own hands, and Nicodemus brought an hundreth pound of sweet odours, of Myrrh and Aloes, to imbalm the body of Christ. It is a strange thing that these honourable persons would stoop to so mean a service as this, but it was the love that they bore to Christ that made them; and it may teach us, that if we truly love Christ we will stoop to any mean duty and service for Christ or his members, as Gen. 18. when the Angels came to Abraham's house, he made them a feast, and he waited on them: as if he had been a servant, because of the love he did bear to them, so in Exod. 2. 11. we read Moses was the adopted son of Pharoahs' daughter, and yet he did not scorn to go out and look on the burdens of his brethren, and when there was injury offered unto them, he did labour to right it; so also Zacheus, he was a rich man, who when he did hear that Christ came by, gets himself into a figtree to see Christ; now one should have thought that such a man would have scorned such a thing to climb up into a tree amongst boys and girls, and yet love to Christ made him do it: in like manner our Saviour Christ, john 13. did rise from the Table and took a towel, and girding it about him, washed his Disciples feet, and after he had done, he said, ye call me Lord and Master, as I am indeed, if I than your Lord and Master have washed your feet, ye ought much more to wash one another's feet; if there be any love in us to Christ we will stoop to any mean duty or service for Christ or his members: one would have thought that such an honourable person as joseph, would have been squeamish to have taken down the dead body of Christ in his own arms, to have soiled and foiled himself with the blood that came out of his wounds, but the true love he did bear to Christ made him do it: so if there be true love in us to Christ, we will not be squeamish to do any mean service and duty for him and his members; we will not be squeamish to come to their sick beds to comfort and relieve them: Simile. we see a mother through the love she hath to her child, will stoop to do any mean service and duty that another woman would be somewhat squeamish of; so if there be true love to Christ in us, it will make us do any service and duty to the meanest of Christ members, even to do that which another would scorn: S. jierom saith, O man, when thou goest to the sick beds of thy neighbours, thou art somewhat squeamish, and thou makest a sour face at it, consider with thyself that thou art made of the same element, and the same thing that is befallen him, thou mightest have suffered, think his sorrows and pains to be thine own, and then thou wilt not be so squeamish. Secondly, 2 they were Disciples, yet but weak Disciples; joseph was a secret Disciple, but for fear of the jews he durst not show his face openly in that profession, and Nicodemus he came to Christ by night, now these were weak Disciples, and yet in the greatest disgrace stood to Christ, when judas had betrayed Christ, and Peter had denied him, and all the rest of the Disciples were fled from him: which may teach us, not to despise our weak brethren, but to think humbly of ourselves, and to carry ourselves lowly, for these weak ones may stand to Christ and to the profession of holy Religion, when great learned men shrink, men of great graces, therefore we should not despise our weak brethren, as Paul exhorts, Rom. 14. 4. who art thou that condemnest another man's servant? he standeth or falleth to own Lord and master; yea he shall be established, for God is able to make him stand. Now I do not speak this to nourish any one in his weakness, for it is a good thing to speak boldly in the cause of Christ; who saith, he that denyeth me before men, I will deny him before God. There is a pretty story in the book of Martyrs of two Protestants, that were doctors of Divinity in the days of King Edward, saith one of them, I am afraid I shall not have courage to stand out for Religion in the time of persecution, I think I cannot burn for Religion: saith the other, knowing that I do know, if I had one hundred lives, I would give them and be contented to lose them in the cause of Christ: well the time of persecution came, and the strong man became a Papist, and the weakest remained a Protestant, although he did not burn for it, but died in his bed; therefore the strong must carry themselves humbly and lowly, and not despise their weak brethren, but pray to God, that they may show love to Christ in the time of greatest troubles. Now what was it that made them perform this duty to Christ? this consideration that they had heard Christ preach unto them, and had not profited by it, that he was entertained into many of their houses, but not into their hearts, and now that they had taken Christ and killed him, if ever they will show their love to him, now they must do it or never; this consideration made them hold and stand to Christ when others did shrink. Now the same thing must work upon us the like effect, we have heard the Gospel a long time, yet have profited little by it, whereas we might have grown in grace, and have been teachers of others, still we remain ignorant the more shame for us; we should rather reason thus, I grow old, and I know not how soon the day of my death will come: now is the time where in I should get grace, the time wherein I should get knowledge, it must be now or never; this consideration may stir us up to show love to Christ and to his members. The next point is, Thirdly, the place of his burial. the place where Christ was buried; and this is to be considered in diverse circumstances: 1 That it was another man's grave. 2 That this grave was Joseph's grave. 3 That it was a new grave wherein never any man was laid. 4 It was in a Garden. First, First, another man's grave. it was another man's grave that Christ was buried in, for he was so poor that he had not a grave of his own; we see that poor men though they have not an house to hide their heads in, Reason 1. yet they have a grave to bury themselves in, but Christ was so poor he had not a grave of his own to bury himself in; neither was it only in his death, but also in his whole life, for when Christ was borne, he was borne in another man's house, when he preached, he preached in another man's ship, and when he prayed he prayed in another man's garden; when he eat, the women ministered unto him, when he did ride to jerusalem, he did ride on another man's Ass, when he was buried, he was buried in another man's grave, he had nothing peculiar to himself but his cross; which no man would touch, much less take from him, for they compelled Simon of Siren to bear it; all which may teach us that Christ hath sanctified a poor estate to us, so that if a man be never so poor and mean, let him be contented with it, and labour to be God's servant, that he may say of him, Behold my servant, and behold my son, than this poor estate is sanctified to thee. Secondly, Reason 2. Christ was buried in another man's grave, to show that he would come in a nearer conjunction with us, That he would not only take our nature upon him, come into our houses, and eat at our Tables but he would also lie in our graves with us; it is a great love that a woman hears to her husband, Simile. that she will be contented to forsake her father's house and leave her kindred, and go and dwell with her husband; but it is a far greater love when she will follow him into the prison, and down into the dungeon; so it is a great love of Christ that he would take our nature upon him, come into our houses, and feed at our tables, But it is a far greater love that he would go into the grave with us, and lie there trodden down of death, that so he might give life to our dead bodies. Secondly, Secondly, Joseph's grave. this grave was Joseph's: now joseph was a rich man as we have heard; and this was to fulfil that Scripture Esay 53. 9 where the Prophet foretold it, He made his grave with the wicked, and with the rich in his death; on the cross contemned and despised, but in the grave he was honoured: so it is with a Christian, so 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, than he is honoured; as we see the jews did persecute the prophets in their life time, but▪ when they were dead they did paint and garnish their tombs: therefore our Saviour saith, ye are witnesses unto yourselves, that ye are the sons of them that murdered 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 memorial 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 he hath his honour whiles he liveth, here every one doth applaud him and speak to him fair, but let him dye and then his name rots, as job 21. 17. it is said, How oft is the candle of the wicked put out; and how oft cometh 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 look on it, but let it be put out, and it leaveth a stinking snuff behind it; even so it is with a wicked man, as long as he liveth every man seeketh to him, and many do applaud him, but if he be dead, than he leaveth nothing but a stink 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, 3 it was a new grave, wherein never man lay: and here was a special providence of God in it. A new Grave. Now there were two causes why he was buried in a new grave: First, Two causes why Christ was buried in a new Grave. lest the jews should surmise that it was not Christ that did rise again, 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 jews should think he did not rise by his own power, but by the power of some holy man that had been 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 again; so lest they should think that some holy Man had been buried there, and by touching of his dead bones life came into him again, therefore wisdom of God appointed that he should be buried in a Grave wherein never man was, so that God would stop all occasions of surmising to the contrary. In Host 2. 6. Behold (saith the Lord) I will hedge up the way with thorns, and make a wall that he shall not find her paths: some take this way to be the way of affliction, but it is a Metaphor taken from men that do enclose beasts in a pasture, that do thrust bushes into every gap, because they should not creep out; even so, because we are ready to creep out at every gap, therefore the Lord doth stop them, that so we may not wander here and there. Fourthly, 4 it was in a garden that as the first Adam did commit sin in a garden: It was in a garden. so the second Adam came to bury sin and utterly to destroy it in a garden. ay, but why did joseph make his grave in the midst of his garden, seeing the garden is a special place of delight? the reason is, that he might remember death in the midst of his pleasures, and to put him in mind that he must lie there and be dissolved to dust, which doth teach us a special point of Instruction, that we 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, Simile. and Moses and Elias talked with him, it is said, They appeared in glory, and spoke of his decease, Luk. 9 31. so in the midst of our mirth and of our delights and pleasures, we should think of death: Saint Jerome saith it was the custom amongst the Romans, that in the midst of their triumphs there was one at the back of them, who cried out, Remember thou art a mortal 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 pulled off the bones, and one said unto them, Eat and drink, and be merry, for thou shalt be such an one after death: Now if the Romans in their Triumphs had their remembrance of death, and the Egyptians at their merriments, then how much more should we that be Christians think of death? they had but the light of nature, and we have the light of God's grace. We read Genes. 22. When Abraham saw the place afar off where he should sacrifice his son, he took the wood of the burnt offering and laid it on his son Isaac, and he took the fire in his hand, and a knife; and they went both together: so when we see afar off the place of death, or the time when we shall dye by contemplation or meditation that we are old or that sickness is upon us, Simile. we should fit and prepare ourselves for it, that so we may dye in faith and in the favour of God, in assurance of the pardon of our sins, that so when we part with this world we may enter into joy and happiness. Fourthly, we are to observe the manner of Christ's burial, wherein diverse things are to be considered: 4 The manner of Christ burial. As first, that joseph before he would take down the dead body of Christ would ask leave of Pilate: for the bodies of the condemned be in the hands of the Magistrates. 1 This was the reason why he would not take down the body without leave. Secondly, when he had leave, 2 he goes and pulls the nails and spicks out of the hands and feet of Christ, takes his body down and gets it on his back, and in this meditation it is likely said, Lord, thou hast borne the burden of my sins, and now I will bear the burden of thy body. 3 Thirdly, that Nicodemus did bring an hundred pound of sweet odours of Myrrh and Aloes, to imbalm his body, and lest the jews should think it were superfluity, it is said, It was the manner of the jews to do so. 4 Fourthly, when they had imbalmed his body, joseph gets a kircher, and tied upon his jaws, and wrapped up his wounds and sores with fine linen, and laid him in a fair sheet and wrapped him in it. Fiftly, when this was done they laid him into the earth, the one at the head and the other at the feet, 5 and then they rolled a stone upon the grave that no body might do any hurt unto the dead body of Christ. Now from hence diverse things worthy our observation offer themselves unto us, but for the present we will content ourselves only with these two observations. First, Obser. 1. Their readiness to bury Christ. The readiness of these men to bury Christ, wherein they showed their true love to him; the one he brought fine linen to wrap up Christ in; the other, an hundred pounds of ointment to anoint the dead body of Christ: these men thought nothing too much to bestow on him: But where are the men that are so ready now to do service, or to bestow any cost on Christ? These men did but a little in his life time; but now he is dead, they stand at no ●ost, they are ready to do any service unto him; which may condemn us that now live in the light of the Gospel: now when Christ is not dead but alive in glory, and amongst us in his lively members, and are no more ready to show our love to Christ, who is yet to be clothed and helped: therefore, (as a learned man saith) Let us go with these two Disciples and buy fine Linen, and wrap the body of Christ in it, and let us bring an hundred pound of sweet spices to imbalm him with, and if thou canst not buy an hundred pound, then buy ten pounds; if thou canst not buy ten, buy five; if not five, than one pound; and if not one pound, then buy one ounce: ye know what Christ saith, That which ye do to of these little ones, ye do it to me; and if thou hast nothing to give Christ, yet take heed how thou take away any thing from Christ. As the fine linen and the sweet spices that joseph and Nicodemus had prepared for the burial of Christ; therefore, if there be any money, or bread, or any thing else to be bestowed on Christ in his poor members, let us take heed how we do take it away: If (I say) we have nothing to bestow on Christ or on his poor members, yet let us take heed how we take away from him that which joseph and Nicodemus hath given, I mean that which Gods people hath bestowed. Secondly, 2 we observe in the manner, that as too much sumptuousness is to be avoided, Observation so too much sluttishness: there is a golden means if one could hit it; there be some too fine, and there be some too sluttish; and therefore, if we have no better rule than this, let us follow the manner and custom of God's people; we see here it was the custom of the jews so to bury. Now there be foolish toys used amongst us, I know not from whence they came, but I am sure it is not the ancient manner of Christians so to bury. The fifth is, 3 The fruit and benefit we have by the burial of Christ, which is, The fruit and benefit of his burial. That sin may be buried in us; and therefore as every man would be contented to bring something to the burial of Christ, if thou canst not bring fine linen with joseph to wrap the body of Christ in, 1 nor an hundred pound of sweet spices with Nicodemus to imbalm his body, yet do thou bring thy sins and thy corruptions, let them die in his death, and be buried in his grave; this is acceptable to God, and seeing he looks for thy sins and my sins, and hath waited three days together being trampled and trodden down of death, therefore what may we look for if we do neglect it. Now that sin may be buried in us, there be four things required: First, 4 that we labour to kill sin, for if we have not killed it, we cannot bury it; Ways to bury sin. as long as their is life in it, it will rise again, and therefore let us slay sin and labour to kill it: this is that which Paul speaketh of, Colos. 3. 1. Mortify therefore your members which are on earth, that is, kill your sins, and your lusts: We see when the Soldiers went to bury the thiefs, finding them alive, Simile. they first broke the legs of them and killed them; so when we go to bury sin, if we find sin to be alive still, we must first break the legs and kill it, and then we must bury it. Secondly, 2 We must hate the loathsome face of sin; for if we like it and love it, we will never bury it: and this is the reason why we are content to bury our friends though we loved them & liked them well, Simile. because after they are dead, ARTI. IV. they become loathsome: so when sin is loathsome and we cannot abide to see the ugly face of it, than we should endeavour to bury it. Simile. Therefore, when men will swear and lie, and profane the Sabbathes, and be drunken, it is certain they do not see the loathsome face of sin, and then they care not for the burying of it. Thirdly, To remove it out of our sight, and out of our houses, as we remove a dead man out of our houses; therefore Abraham said, 3 Let me bury my dead out of my sight: Ez●. 39 14. There is related a strange story, that there were searchers appointed to go through the lan●, who if they did find any dead men's bones after a great slaughter, were to set up a mark or a stick by them, Simile. till the buriers came; so every man's conscience must be the searchers to find out his sins, which when he hath found out, than he must set a mark by them, and never leave till thou hast buried them out of thy sight. Fourthly, When we have buried sin them we must rake moulds on it, which if we do not, the Devil will come and put life into it again: therefore it must be every man's wisdom by prayer and meditation to rake moulds over his sins, that so they do not rise again, and his latter end be worse than his beginning. SERMON XXIX. ACTS 2. 27. Because thou wilt not leave my soul in Hell, neither wilt thou suffer thy holy One to see corruption. HAving spoken of the death of Christ, now we come to handle a further descent of Christ's humiliation, for there were certain steps thereof, on which he descended, till he came at the lowest step; and it was (as all Divines agree) His descension into Hell. Genesis 28. 12. We may see that on the ladder that jacob saw in his vision, there were Angels ascending and descending: Simile. so on the ladder of man's redemption, there was Christ descending lower and lower till he came to the lowest step, and sinful man ascending higher and higher, till he came to the highest top of glory; it is an experience in nature, that those would carry water up to high Towers and Steeples, must let it fall exceeding low, Simile. ere it can rise: So our Saviour Christ the most cunningest Artificer in the World, that he might raise the frail nature of man to the highest top of glory, SERMON XXIX. was contented to fall exceeding low, to the lowest step of humiliation, that so he might raise man to the highest glory: This is generally the mystery of Christ's descension into Hell, as all do agree. Now for the particulars, I must grant there be diverse opinions of it; some think one thing, some another yea there is not only diversities of opinions between the Protestants and the Papists, but in both sides even in the bosom of their Churches, and amongst themselves. It is the opinion of some Papists that Christ was not in the place of the damned of Hell, but they say he was in the skirts and brims thereof; but Bellarmine, he dissents from them, and affirms he was in the vaults and chambers in Hell; and another saith, he was not in Hell bodily, but by efficacy and virtually: so we see the Papists be not all of one mind, but there be diverse opinions amongst them. Now before we go any further, there be two sorts of men that must be satisfied. First, 1 such as say seeing there is such a diversity of opinions, they will believe nothing till all be agreed. To such I answer, if thou wilt believe nothing till all be agreed, than thou wilt never believe at all, and so thou shalt never be saved, because there have been dissensions in all ages; Moses was withstood by jannes' and jambres, Elias with Baal's Priests, jeremy with the false Prophets, Christ with the pharisees, and the Apostles with Simon Mogus: so there hath been diversity of opinions from the beginning, and will be as long as there is the seed of the woman and the seed 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 glass; and therefore if thou wilt not believe till all agree, thou wilt never believe, and so thou shalt never be saved; as in Chrysostom● time many heathen came unto him and told him, that they would be 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 be a Philosopher? some of them be of one judgement, and some of another, and there is an hundred opinions amongst them: Wilt thou be a Physician, 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 dissensions in judgement one from the other; and therefore if thou wilt do nothing till all be agreed, thou canst not be of any calling. It is a strange thing that men should do more foolishly in religion, than in any thing else: If a man hath his lands to sow, and he go and ask his neighbour when it is best to sow; Simile. some will say at such a time, and some at such a time, and every man will speak 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 diversity of men's opinions concerning the season, thou wilt not omit the time of sowing; much more do not thou neglect the saving of thy soul: This is the madness 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 souls. Another sort of men that must be satisfied, 2 are such who say, if great Doctors and learned men are not able to settle themselves; how shall we be able that are unlearned? I answer, that if a man make conscience of plain truths, God will reveal the other so far forth as shall be needful 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 reveal even the same thing unto you. Nevertheless, in that whereunto we are come, let us proceed by one rule that we may mind one thing. Now there be some truths that we all generally agree in, we hold that whoredom is a sin, that drunkenness, swearing, lying and slandering our neighbour be sins, and dealing unjustly is a sin, and if we make not conscience of these known truths, it is just we should care and wander in the great matters, therefore let us make conscience of known truths, and God will reveal the other to us; As we see Acts 10. in the example of Cornelius, he being ignorant in a main point, fasted, prayed, made conscience of known truths, and God did inform 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 top, and making conscience of that known truth, God did reveal the other to him in a vision. So likewise Apollo's, Acts 18. knowing nothing but the Baptism of john, went on and preached life and salvation by Christ, and making conscience of that known truth, God did reveal the other; he stirred up Aquila and Priscilla, and they informed him; therefore let us make conscience of known truths, and God will reveal the other as far form as shall be needful for us. Simile. If a man powre water into a glass, if the glass foul the water and mud it, he will stay his hand and will pour in no more, but if it remains clear, he fills it up to the top: so if God power knowledge into a man, if he mars his knowledge or soils it, than God will stay his hand, but if he with his knowledge labour to glorify God, and make conscience of his ways, than God will fill him up to the top. This may be the stay of a true Christian when great Doctors err and wander, and be unsettled, if thou make conscience of thy ways, and walk in the plain truths, God will reveal unto thee the other. Now having satisfied these two sorts of men, I will show you first what I allow not of; secondly, what I take to be more probable, and come more near 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 certain truth of this, yet it is good to avoid the dangerous opinions: Simile. 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 rocks and sands it is well; So although we cannot know all certain truths, yet it is well if we can avoid uncouth and false opinions. Now there be four opinions which I allow not of. First, That his body descended into hell; this in my judgement stands not with the Scripture, for Christ's body was in the grave three nights and three days, Four opinions of Christ's descension into hell. as Christ speaks, Matth. 12. 40. As jonas was three days and three nights in the Whale's belly; so the son of Man shall be three days and three nights in the body of the earth; 1 therefore the body of Christ was no lower than the grave, it descended no further: And this may be a sweet comfort to us, that the bodies of Christians descend no lower than the grave; therefore when we see a Christian laid into his grave, he is in the worst estate we shall see him in; but the wicked descend lower and lower till they come at hell, though their bodies do not descend when they be buried, yet when they shall rise again at the last judgement, than not only their souls, but also their bodies shall go to hell; as Psal. 9 The wicked shall be turned into hell, and all the nations that forget God; but when a Christian is buried and laid in his grave, here is the worst estate shall befall them, for where the body of Christ rested, there the bodies of Christians shall rest after death, to wit, in the grave. The second is, 2 That Christ went down in his Spirit into hell (or descended thither) to preach to the damned to convert them: The second Opinion. This opinion seems more unreasonable than the former; but Bellarmine confutes it, for he saith, that life is the time of grace, there is no repentance nor converting unto God after death, according as Christ saith, john 9 Work while it is called today, for the night cometh on when no man can work: And 2 Cor. 5. We shall all appear before the judgement seat of God, to answer for that we have done in the body, whether it be good or bad: So there is no repentance after death, but then we must come to judgement to answer for that we have done in our flesh: And Galath. 6. Whiles we have time do good; here in this life-time is the doing of good, and therefore it is a sure thing that if we do not repent and turn unto God while we live here, we shall not repent after death, because this life-time is the time of grace, and of repentance; therefore it must be the wisdom of men to repent of their sins, to turn unto God, lay hold on life and salvation while they live here, for if they be dead and laid in the grave, it is impossible that they should repent, because this life time is the time of repentance: S. Chrysostome saith, there be two kinds of Repentance, fruitful and unfruitful, or penal repentance: Fruitful repentance is in this life, Penal repentance after this life in hell, for it is true (saith he) the damned in hell shall repent them of their sins, the whoremaster of his whoring, the drunkard of his drunkenness, the swearer of his swearing, but this repentance shall be unfruitful, though it be an afflictive repentance; therefore if we would have fruit and benefit by our conversion, we must repent whiles we live here. The third is, 3 That Christ descended into hell to suffer the pains and torments of hell in his soul, The third Opinion. where we should have suffered: I answer, the Scripture is plain for this, that Christ did not suffer for us in hell, for he suffered on the cross, where all was finished; therefore he did not need to descend into hell to suffer pains and torments there; as Hebr. 2. 14. Forsomuch as the children were partakers of the flesh and blood, he also himself having taken part with them, that by death he might destroy him that had power ever death, Object. that is, the Devil; so Christ did overcome the Devil by dying. But it may be objected and said, that we deserved to have suffered the pains of hell for ever; and therefore Christ descended into hell for us. To this I answer, Sol. that if this reason were good, than he in soul should not only have suffered the torments of hell, but his body too, for we deserve not only to have our souls tormented, but our bodies also; therefore this cannot stand us in stead: Christ suffered the pains of hell, but not in the place of hell, but partly in the Garden, and partly on the Cross, which was sufficient for man's offence; as a man that hath a sum of money to pay, if he pay it (though it be not in the same place) all is well, it cannot be required again; so Christ hath paid and satisfied God for our sins, though not in the same place where we should have suffered, but partly in the Garden, when he was in the bloody sweat, and partly on the Cross, when he made that bitter complaint, My God, my God, why hast thou forsaken me? And therefore this may give us comfort that God is satisfied and will not require any more at our hands, if we be in Christ. The Fourth is, 4 That Christ went not down to hell, but he went to the upper skirts and brims of hell where the Fathers were floating, The fourth Opinion. so to fetch them thence. This is the opinion of the Papists, and is more unreasonable than any of the former, for the Fathers were not in the upper skirts and brims of hell, but were saved by the same faith we be; as we see, Act. 15. 11. But we believe through the grace of the Lord jesus Christ to be saved as they do; so the Fathers were saved by the same means we are, for the same means were in the Old Testament that is in the New, but that there was a veil before it: To this effect we have Psal. 102. 24. I said, take me not away in the midst of my days; but there is a plainer place than this, Eccles. 12. 7. Then shall the dust return to the earth as it was, and the spirit shall return unto God that gave it. So the souls of good men, we see, went not to the border of hell, but to God, as Luke 16. when Lazarus was dead, his soul was carried into Abraham's bosom, and Dives into hell. Now there be two evidences that Lazarus was not in the border and skirts of hell: First, 1 because his soul was carried by the Angels, who do not carry men's souls into hell, 2 but into heaven: Secondly, because that he was in a place of comfort and joy, but there is poor comfort in hell; therefore we may see that the Papists opinion is very erroneous and false. But there is another Scripture to be answered, Object. where it is said, Heb. 9 12. that the way to the holiest of holy, was not made by the blood of Goats and Calves, but by the blood of Christ; and than it follows, there was no way to heaven, but by the death of Christ. To this I answer, sol. first, that there was no way to heaven by the legal sacrifices, only the virtue and power of Christ's sacrifice laid the way open to us. Secondly, all that came to heaven must come by the virtue and power of Christ, for his death was as virtual and effectual to save men from the beginning, as it is now; therefore in the Revelation, it is said, He is the Lamb slain from the beginning, because it was effectual and virtual in God's account; As when a man is arrested and carried to prison for a great sum of money, and meets with his friend, who asks him whither he is going; Simile. he tells him he is going to prison, who thus pleads with the man that this party was indebted to; If ye let him go I will pay the debt, I have not so much money about me as will pay thee now, but at such a time I will pay all that money; well, he keeps the day and pays the money, and all is well; So we be infinitely indebted to God, and were going to prison, Christ promiseth to God he will satisfy him, at the time appointed he brought him a bag of money, that is, of his merits, than we were discharged, God was pacified and pleased. Thus ye have heard of those four opinions that I cannot assent unto, now we are to speak of that which in my poor judgement is nearer the truth, and carries some probability for it. First, Two more probable Opinions. That Christ descended into hell to subdue the Devil, and conquer him in his own house; this is more probable than any of the other, and there be learned men that do hold so, 1 but I dare not yield to it, because I have reason to the contrary; Reason 1. First, because most of all Divines hold, that Christ's descension into hell is the lowest step and degree of his abasement; yet let it be what it will be, David rejoiceth at it, as a thing of great deliverance, that he had escaped the grave, Therefore (saith he) my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope, for thou wilt not leave my soul in grave, neither yet wilt thou let thine Holy One see corruption: And Augustine saith, that by this poverty of our Lord jesus Christ we are enriched: But if Christ descended into hell to triumph over the Devil in his own house, than it is not the lowest step of his humiliation and abasement, but it will appear that he had the first beginning of his Kingdom, and first step of his exaltation in hell; therefore in my judgement this cannot be the true sense of it. Secondly, 2 all the Scriptures show that his soul went not into hell, but into heaven; as Luke 23. Christ saith to the thief on the cross, This day thou shalt be with me in Paradise; so the soul of Christ went to Paradise, not into hell; and in the same chapter, when Christ gave up the ghost, he commended his soul into the hands of God; so Christ's soul was not in hell, but was laid down in the hands of God, and his body remained here till he was taken up; and Augustine saith, if we think that the soul of the Thief went to heaven, than it were our sin to think that Christ's soul did not as well as his. Some shifts this and say, his soul went to heaven first, and presently after he was buried, he descended into hell; and some again say, his soul went to hell first, and after it went to heaven; but this is against that Scripture, Luke 16. it is the speech between Abraham and Dives, that there is a great space beeweene us, that they which are here, cannot come there, and they which are there cannot come here; there is no intercourse between them: And Bellarmine saith he was in heaven and in hell all at one time; but he that is in heaven cannot be in hell, and he that is in hell, cannot be in heaven, because it is proper only to the Godhead to be in all places at one time. Thirdly, 3 Origen saith, he triumphed on the cross and in this world over all his spiritual enemies; and if he did it in this world and upon the cross, than he need not descend into hell to triumph over the devil and to subdue him. In the Colossians the Apostle shows how Christ did triumph on the cross over principalities and powers, there he vanquished and overcame them, and there he trod down all his spiritual enemies. But here may an Objection arise, Object. Sol. how could he overcome them, seeing he was overcome himself of death? I answer, he overcame them in his soul by his holy graces, he carried away a glorious triumph, though they seized upon his body; so it is said of meaner men than Christ, Rom. 8. 36. All the day long we are killed, and are accounted as sheep for the slaughter; and yet for all this they were more than conquerors by the holy graces they had, by their faith, patience and care, so they carried away the glorious triumph. Now if men did triumph on the cross, much more Christ; which must teach us, that seeing Christ did triumph on the cross, every Christian should do so, when he is under the cross, than he should triumph over his spiritual enemies by his faith and holy graces, so to carry away a glorious victory. So Matth. 5. 29. our Saviour saith, If thine eye offend thee, pluck it out, and if thine hand offend thee, cut it off: for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell. It is an easy matter to the world, when they be in health and in peace, to tread down all the spiritual enemies, but a difficult task when they be in sickness, and in pains, yet a Christian we see, if he will follow the example of his Lord and master jesus Christ, must triumph on the cross. Fourthly, Saint Luke saith, 4 Act. 1. 1. I have made the former treatise, O Theophilus, of all that jesus began both to do and teach, until the day that he was taken up: now if Saint Luke did write of all that Christ did till the time he was taken up, than he would have wrote of this, it being an act of Christ to descend down into hell; but Saint Luke hath not recorded it, he hath not written of this, and therefore Christ did not descend into hell to subdue the devil there. Augustine saith well, whatsoever our Saviour Christ would have us to believe, he hath commanded his Disciples to record it; but they have recorded no such thing, therefore it is not to be believed. Fifthly, 5 there be many Divines say, that all the devils be in this world till the last day, and then they be not in hell. Now I dare not say that all of them be in this world, but I think the greatest part be here; for Ephes. 6. the devil is said to be in high places, that is, in the air; and job 1. the Lord asketh the devil from whence he came, whose reply is, from compassing the earth, so the devil is in the earth; and Matth. 8. our Saviour Christ cast out a devil out of a man, and he asked him what his name was, and he said, Legion, because there was alegion of devils, is that a great number: so that the greatest part of the devils be in this world; therefore he needed not to descend into hell to subdue the devils, the most of which might be subdued here. Lastly, 6 all the articles of our Christian faith are confirmed by plain places of Scripture, but there is no plain place of Scripture to confirm this that Christ went down into hell to subdue him in his own house: and Augustine saith, that all those points of faith that are fit for a Christian to believe are confirmed by plain places of Scripture; but this is not so confirmed, therefore not to be believed. Now against this, Object. Sol. there be three Scriptures alleged: the first is taken out of Psal. 16. Thou wilt not leave my soul in grave or in hell: neither wilt thou let thy holy One see corruption: where by soul is meant life, and by hell is meant the grave; for the sense is; thou wilt not leave my life in the grave. Now that this is the true sense it may appear by these two reasons: First, Two reasons to prove the point. out of Psal. 88 where the like phrase of Scripture is, My soul draweth near to hell, that is, my life draweth near to the grave, as appears plainly by the words following, 1 I am counted amongst them that go down into the pit, free among the dead, like the slain lying in the grave. Secondly, it may appear by the same words that Peter brings in to prove the resurrection of Christ; 2 Act. 2. the Apostle there makes an opposition between Christ and David, that Christ is ascended up into Heaven, but David was not, his body remaining in the grave: so Christ was where David was not; therefore we cannot prove by this that Christ's soul was in hell. The second Scripture is out of Rom. 10. 7. Object. Sol. Who shall descend into the deep, that is, to bring Christ again from the dead? Now by the deep is not meant the deep of hell; but of the grave, the depth of the grave where the dead lie. The third is out of Ephes. 4. 9 Now in that he ascended, what is it but that he also descended first into the lowest parts of the earth? Object. Sol. Two parts of the earth. Chrysostome expounds the place, and saith, it is the very grave; for in the Hebrew tongue there be two parts of the earth, there is the face of the earth which is the place where we be, and the lower part, and that is the grave; so that the lowest part of the earth that Christ did ascend to is the grave. The second more probable opinion is, The second probable opinion. that Christ descended into hell, when he left the pains of hell in the garden and on the cross: this is a true ground, but it doth not agree with the order of the Creed; for his descension into hell was a thing that was done after he was buried, and his sufferings in the garden and on the cross was before, now it was not repeated again, for in so short a confession, men use not to repeat, therefore it was something that was after his death and burial. Now that which I take to be the truth in my judgement is, that Christ lay in the grave three days together, trampled and trodden down of death, so that the descension of Christ into hell is nothing else but the captivating of Christ under death for a time. For our instruction there be two uses to be made of this point: first, that as Christ descended lower and lower, till he came to the lowest step of abasement, Use 1. before he ascended into glory, so every one must labour to be contented to descend lower and lower, till he come at the lowest step of humiliation, before he ascend into glory: to this effect Paul saith of Christ, he that descended is the same that ascended far above all heavens; so that a Christian must descend first before he can ascend. Now there be two descents of a Christian, Two Descents of a Christian. the one is in his soul, and the other is in his body: 1 the first is in soul, to descend low into ourselves, and to sink down as low as Hell in the sense and feeling of our sins and vileness before God, that God may advance and lift us up; so the Prophet David did, and other holy Saints recorded in the sacred Scripture; and therefore Origen saith, Simile. that those which God doth purpose to advance, he doth first make them descend low into themselves to become as no body that so they may be lifted up to glory: secondly, they must descend in their bodies, they must be contented to descend into the grave and to lie in the dust many years together kept under of death, and then afterward they shall be raised to glory. Secondly, 2 that as Christ descended lower and lower, so we should be contented to come down to the lowest degree that God shall assign us; there be many that be contented to come down somewhat, but to lose all and to part with all our goods, there is not one of a thousand that will be contented: 2 Sam. 6. 22. when David danced before the Ark, Michal despised him for it, unto whom he makes this answer, that if it be a vile thing to do so, he would be more vile; so should we do, be contented to become more vile in our own eyes, Simile. to come to any estate that it shall please God to bring upon us, that so he may advance us, as job 19 25. when he was despised of his servants and all his goods lost, yet he was contented with it, and cheereth up himself by faith, saying, I know my Redeemer liveth, and in my flesh I shall see God; so if we be contented to be humbled here in the kingdom of grace, we shall be advanced in the kingdom of glory. SERMON XXX. 1 CORINTHIANS 15. 4. And that he was buried, and that he rose again the third day according to the Scriptures. HAving spoken of the degrees of Christ Humiliaation, SERMON XXX. now we are to speak of the degrees of his Exaltation: but before we speak of this, the consideration of both of them together will not be unprofitable for us; because from thence we may learn this good instruction, that as there was a time of humiliation, and a time of exaltation unto Christ, so all the people of God in several ages have had these two times; a time of humiliation, and a time of exaltation; so saith the Prophet jerem. 30. Alas, for that day is great, so that none is like it; it is even the time of jacob's trouble, yet he shall be delivered out of it: there is a time of trouble, and a time of deliverance from trouble, as Psal. 105. 18, 19 joseph had his feet in the stocks and was laid in Irons, till his appointed time came, and the Lords word had tried him; so there was a time of his trouble, and a time of his deliverance out of his troubles. This may be the comfort of all the people of God, that as there is a time of humiliation, so there is a time of exaltation, which they may look for; as they have trouble, so they shall have deliverance out of it, as Paul saith, 2 Tim. 2. 12. If we suffer with Christ, we shall also reign with him; of these things saith the Apostle put them in remembrance, as they be humbled here, so they shall be exalted in time to come: all the people of God must sustain themselves with this, as job 14. where he saith, All the days of my appointed time will I wait, till my change come: their shame shall be turned into glory, and their pains into ease, their trouble into joy; so also saith David Psal. 123. as the eyes of a servant wait on his master, and the eyes of a maid attend on her mistress, so we will wait on thee, till thou have mercy on us; therefore it is plain as there is a time of trouble, so there will be a time of mercy, as Christ had these two times, so all the people of God shall have these two times. Now there be four degrees of his exaltation. 1. His resurrection from the dead. 2. His ascension. 3. His sitting at the right hand of God. 4. His coming to judgement. Now of the resurrection of Christ there be diverse things to be considered: 1. Why it was needful Christ should rise. 2. When he rose again. 3. The manner of his rising again. 4. In what estate he did rise again. 5. The manifestation of his rising. 6. The fruit and benefit we attain thereby. First, The first degree of his exaltation. The reason why it was needful Christ should rise; for as there were reasons why he should suffer; so there are also reasons why he should rise again. First, His Resurrection. First, three reasons why it was needful that Christ should rise. To assure us that all our sins are pardoned, purged, and expiated in the death of Christ; for if there had been but one sin of so many thousands committed, unexpiated and unreconciled, the guilt of that one sin would have held Christ under for ever; for Paul saith, the wages of sin is death: therefore seeing Christ did rise again, it is a plain evidence that there is not one sin but is done away and reconciled, and ye many a man doth not think of this, but lieth in a number of sins, whereas we see that one sin had been sufficient to have held Christ under death for ever: therefore saith Paul Rom. 8. 33. who shall lay any thing to the charge of Gods elect? It is God that justifieth, who shall condemn: and again, in chap. 4. ult. he saith, Christ was delivered for our sins, and raised again for our justification; for as Christ was justified before God, so is every true Christian by the means of Christ. Simile. We see in experience that a man being cast into prison for another man's debt, having chains cast on his hands, and fetters on his feet; if the party see a little while after the chains taken off his hands, and his fetters knocked off from, his feet himself to have liberty to walk abroad, he may surely think that his debt is discharged: this is the case between Christ and us, we were indebted to God, Christ is become our surety, he is taken and cast into the grave, and the chains of death are cast on him, therefore when a little while after Christ comes out of the grave, and casts off the chains of death and walks at liberty again, we may think man's debt is answered, we reconciled, God pacified and pleased, and we shall not answer for it before the tribunal of God: for if there had been but one sin unexpiated, that one sin would have kept Christ under, therefore in that Christ rose, it is an evidence that our sins are pardoned and expiated. Secondly, Christ rose to apply salvation, for he did purchase and work man's salvation by his death, and rose again to apply it: for though salvation and redemption was wrought by his death and purchased for us, yet unless he had rose again to apply it, we could have had no benefit by it, for all that we might have perished: as joh. 7. 39 it is said, The Spirit was not yet given, because jesus was not yet glorified; there were many goodly promises made unto the Church, and gifts given, but they had them not till such time as Christ was risen to apply them; Augustine saith, that he made excellent promises to the Church, but there was not a hand of power to bestow them till Christ was risen; and therefore it was needful that Christ should rise: as Physicians and Surgeons temper a great many of plasters, Simile and then send their servants our to apply them, so Christ hath tempered many plasters with his blood to heal the conscience that is sick of sin, and he sends out his faithful ministers to apply them: we see many times a father doth purchase goodly lands and livings, which the child never enjoys, but Christ he hath not purchased life and salvation for us, but he lives again to put us in possession of it; therefore it was needful that Christ should rise again to apply salvation to us. Thirdly, Reason 2. That he might be an undoubted evidence to us that we shall rise again. Augustine saith, that which went before in the head shall follow in the members, for as Christ did rise out of the grave, so he shall raise all his members. Now he will raise them two ways: first, out of the grave; secondly, out of trouble, whiles they live here. First, 1 Christ will raise his members out of the grave: for as he himself rose out of the grave, so he will raise them out of it, by the same virtue and power, howsoever they may dye as others do and turn to dust, yet one day they shall rise again out of their graves; so saith Paul 1 Thes. 4. 16. the dead in Christ shall rise, and vers. 17. he shows that they which are a live at the coming of Christ, shall not prevent them which are dead: which is plainly manifested, 1 Cor. 15. 22. that as in Adam all died, even so in Christ shall all be made alive. Now every man seeth how we die by Adam, but the faith of a Christian must go further, and see how he shall live by Christ; this must be the only stay of a Christian; that howsoever he shall dye and be turned into dust, yet one day he shall rise again by the power of Christ; therefore howsoever we may be humbled here, have much trouble and affliction, and in the end dye and turn to dust, yet let us comfort ourselves with this, that one day we shall rise again by the power of Christ to possess eternal happiness; thus job did sustain himself, when he was forsaken of his friends when he was a stranger to his maids, his wife not regarding him, he says joyfully to himself in the nineteeths Chapter, I know my Redeemer liveth, and he shall stand at the latter day on the earth; and though after my skin, worms destroy this body, yet shall I see God in my flesh: in like manner a Christian ought to sustain himself, that though a great deal of sorrow and misery befall him, yet one day he shall see God with his eyes; so also David saith, Psal. 16. 9 Wherefore my heart is glad, and my tongue rejoiceth, my flesh also resteth in hope, for thou wilt not leave my soul in the grave, neither wilt thou let thy holy one to see corruption: and more over this was that comfort that Christ gave to his Disciples, Matth. 20. 19 when he told them of his passion. And they shall deliver him to the Gentiles to mock, and to scourge, and to crucify him, but the third day he shall rise again. Now that which comforted job, David, and Christ, must comfort us, for as Christ did rise, so all his members shall rise; and therefore let us conjoin ourselves to Christ whilst we live here, that so we may dye with Christ, and let us lay ourselves under him in the grave, I mean our lusts and sins; and then as Christ rose so we shall rise; but if thou do not conjoin thyself with Christ in his death, and lie under him in the grave, than Christ shall rise, and thou shalt lie still in the grave; nay, it were well if it might be so, for thou shalt rise again, but Christ shall rise to glory, and thou to shame; Christ shall rise to possess eternal life, and thou eternal death. Secondly, 2 we shall not only rise out of the grave, but we shall also rise out of trouble; for as there is a power of Christ to pull us out of the grave, so there is a power of Christ to raise us out of trouble: It is an opinion in the World, that there is a power of Christ to raise them out of the grave, yet they do not know that there is also a power of Christ to raise them out of their troubles; but howsoever this is unknown to the world, yet it should be known to a Christian. To which effect the Apostle speaks, 2 Corinth. 4. 10. We always bear about in our bodies the dying of the Lord jesus, that the life of jesus might be made manifest in our mortal bodies. And vers. 14. saith he, knowing that he which raised up the Lord jesus, shall raise us up also by jesus, and shall present us with you. These words are to be understood of raising them out of trouble, to comfort them in this world: And so 2 Tim. 2. 9 Remember (saith he) that jesus Christ made of the seed of David was raised again from the dead; Remember this you that suffer for good causes, that as Christ was raised, so you shall be raised to comfort and joy out of your troubles; so these be the reasons why it was needful Christ should rise: First, To assure us that our sins are expiated and pardoned: Secondly, To apply Salvation: Thirdly, To be an undoubted evidence to us, that we shall rise out of the grave, and out of our troubles in this world. Secondly, 2 The time when he did rise again; and that is exactly set down, The time when he rose again. the third day, according as Christ foretold in the 2 of john, I will destroy this Temple, and in three days I will build it again, and Matth. 20 19 the place before mentioned, and they shall deliver him to the Gentiles to mock and to scourge, and to crucify him, but the third day he shall rise again; and so in this place which I read unto you, that he was buried, and that he rose the third day according to the Scriptures. Now there is reason why he rose no sooner, and there is reason why he rose no later, as that being the fittest time for him to rise in; of which I will speak at this time. First, Reason 1. Because that it might he an evidence to the jews that he was truly dead: for if he had risen the first day or the second, Why Christ rose no sooner. than they would have thought he had been in a trance or in a sound only; and therefore to clear this point, he did not rise till the third day, because all the hope of the pardon of our sins hangs on the death of Christ and all the hope of God's favour, and therefore he would have this point sealed to the World: and this was the first reason why Christ rose no sooner. Secondly, Reason 2. That the Disciples might have an evidence of the power of the death of Christ: for there was a greater power in Christ to rise again, when he had been possessed and vanquished of death three days, than if he had rose the first day. And Augustine saith, that Christ did more show his power in rising from death when they had killed him, than he should have done if he had come down from the Cross when they ●ad him: so there was a greater power of Christ seen in rising the third day, than if he should have risen the first day, or the second, it was a greater matter that he should recover, when all hope was passed; the widow's son in the Gospel was raised when he lay upon the Beer to be carried to burying; Entichus when he fell out of the window; and the dead man as soon as he did touch the dead bones of Elisha; but Christ recovered when he had been three days together vanquished of death: and this doth show the great power of Christ. Thirdly, To teach us Christians patience, that if we do not arise out of trouble the first day, or the second, yet still to wait with christian patience till the third day, that is many days together, till the time that God hath appointed. Therefore if we be not raised out of trouble so soon as we desire, let us not murmur or grudge against God, and be impatient; but quiet ourselves with the good will of God, and wait with patience till the time he hath appointed for our deliverance. It is the manner of the world if they be in their troubles but a day or two, they say, how long Lord, how long? as if they tarried too long; but the patience of Christ must teach us patience, and to quiet ourselves with the good will of God: so David did, Psal. 123. As the eyes of a servant look to his master, and the eyes of a Maiden to her Mistress, so our eyes wait on thee till thou show mercy: and though it be not to day, nor to morrow; yet we wait on thee till thou show mercy: ye remember that Christ jesus said to Marie when there wanted wine, My hour is not yet come. There be two hours; God hath his hour, and we have our hour; our hour is as soon as we stand in need but Christ's hour is to help when all means fail, there be many that desire ease, and peace, and comfort, but we must tarry Christ's hour, we must wait with Christian patience till the third day come. So much for the reasons why Christ rose no sooner; now we are come to speak why he arose no later. The first reason is, Three Reasons why Christ rose no later. To sh●w that if he had deferred it any longer, the jews might have thought that it had not been Christ, but some other: And therefore whiles the matter was fresh and the Soldiers about the Grave Christ rose. Secondly, 2 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 been he 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 he might strengthen their faith: this is the great goodness and kindness of God to his servants. In the Scripture it is said, He remembered that we be but dust: Now as Christ had a care of the faith of his Disciples, so he hath a care of the faith of us Christians; for he might have deferred his rising till we shall rise, and then we might have doubted whether we should rise again or no: therefore lest we should doubt of our resurrection, Christ would tarry no longer; and so by this means to strengthen our faith, that as he arose at his time, so we shall arise at our time. Thirdly, 3 That he might apply it▪ and therefore the Angels give a charge to the woman, that she should go and tell his Disciples he was risen. Fourthly, 4 Because it was the time that God had appointed; He stirred not the first day nor the second, he lay dead without motion, there was not a word of his rising; but when the third day came, than Christ rose with majesty and power, to give us comfortable hope that we shall rise one day out of trouble: for although there be little hope of comfort to day, or the next day, yet when the time cometh that God hath appointed, we shall have ease, and we shall have comfort: And therefore as Christ was contented to tarry his time, so we must be contented to tarry the time God hath appointed for our ease, comfort and deliverance. Thirdly, 3 The manner how he rose; wherein be three special things to be observed. The manner how Christ rose. First, That though he died in weakness, yet he rose in power; which was seen in this, 1 that he rose notwithstanding all the oppositions the jews made, for they rolled a stone upon the mouth of the grave, and they sealed it, and set a watch to keep him down, and yet he rose in spite of them all: which must teach us that Religion shall rise, and the Gospel shall rise, notwithstanding all the opposition that is made to the contrary, though they roll a great stone upon it, Obser. 1. and labour to keep it down, all the powers in Hell shall not prevail against it, but the Gospel shall rise, and Religion shall be advanced in all times: so we see in Exod. 1. that notwithstanding Pharaoh made laws for the vexing and troubling of the jews, yet they did increase and multiply; and this may be our comfort, that as Christ did rise notwithstanding all the oppositions to the contrary, so Religion and the Gospel shall rise, notwithstanding all oppositions that can be made against it. It shall break through the stones, an armed power, nor all the Devils in Hell are not able to keep it down; so our saviour saith, Math. 16. Thou art Peter, and upon this rock will I build my Church, an● the gates of Hell shall not prevail against it: much less than 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 condemn. As also the Prophet Zechary 12. 3. saith, And in that day will I make jerusalem an heavy stone for all people: All that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it: which Chrysostome saith, was a Metaphor taken from the custom of the jews, Simile. whose manner was to have a great stone lie at every gate to try their strength by lifting at it, which if a man was not able to lift, the more he did strive and struggle, the more he crushed himself 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 Gospel and holy profession shall rise in spite of all that make opposition against it; Exod. 3. 2. Moses saw the bush burn, and yet not waste, Simile. because God was in it; so all the troubles and afflictions of the Church do not waste it, because God is in the midst of the Church: for as Christ rose, so the Gospel shall rise, notwithstanding all the oppositions against it. Secondly, 2 the power of Christ's rising, is seen in this, that then there was an Earth quake, the earth did shake and quake; which shows 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 Emperors that have died were not able to stir a cloud, or to move the earth, but Christ did, he made the earth to quake and tremble, Death could not keep 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 keys of hell and death. We 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, john 10. My sheep hear my voice, they follow me, and I give them eternal life, and they shall never perish, neither shall any one pluck them out of my hands: Simile. Therefore as a man in the time of danger runs unto a rock, or sure place of defence; so in the time of danger, let us run to Christ, and we shall be safe from danger, by making him our defence. Again, the grave had detained Christ but three days, and yet we see how the earth did quake and tremble; therefore, O thou that hast not kept down Christ three days together, but many days, how oughtest thou to quake! many days Christ hath been rising in thy heart by the motions of his Spirit, and yet thou hast suppressed and kept him under; learn thou therefore of the dumb earth that quaked and trembled for keeping Christ under but three days; learn, I say, to quake and tremble for thy great hardness of heart, that hast kept him under, Simile. not days only, but many years together; as the three Apostles, Peter, james and john, 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 well-beloved Son, hear him; they fell on their faces, and were afraid, because they had not formerly attended Christ, nor regarded him as they should; so when thou shalt see Christ rise in great power, and shalt see great glory put upon him, if thou hast not kept him under three days together only, but many days, how wilt thou quake and tremble, seeing thou hast not better attended nor regarded him? Thirdly, 3 An Angel came and ministered unto him; which did roll away the stone, terrify the soldiers, comfort the women; here we may see the wicked, they roll a stone upon Christ to keep him down, but the Angels take it away, they minister unto Christ; which may be a comfort to Christians, that as the Angels ministered unto Christ, so they shall do service to them, they shall take away the stone, dig away the earth and moulds to pull them out of their graves, that they may come joyfully forth, and be made partakers of everlasting life; as Matth. 25. Christ saith, that he will send forth his Angels to gather together his Elect from the four corners of the earth, to dig them out of the earth, to pull them out of their graves, that they may stand comfortably before God at the last day. And there is a further comfort we shall have by the Angels, for they shall not only help us out of the graves, but they shall also help us out of trouble; as we see when Peter was in prison, Acts. 12. it is said, And the Angel of God brought him out, and set him in safety; so also Daniel being cast into the Lion's den, the Lord sent his Angel to stop their mouths; in like manner when Sodom was destroyed, the Lord sent an Angel to bring Lot forth, and his wife, who took Lot by the one hand, and his wife by the other, and brought them out of the city; so the Angels do not only help us out of our graves, but do also help us out of troubles. The second special thing in the manner of Christ's resurrection was; 2 That when he rose, Christ when he rose left behind him all Death's ornaments. he left all the sins of mortality and death, he stripped himself of all the graveclothes, and left them behind him; and Saint john saith, joh. 20. 7. that when the women came to the Sepulchre all the graveclothes were folded up, and laid in a place; whereof there be two Reasons: First, Reason 1. that it might be an evidence to the jews to convince them; for they had given money to the soldiers to say his Disciples came by night and stole him away: Now it is like that if they had stolen away his body, much more they would have taken away the fine linen sheets he was wrapped in: and again, if they had stolen away the body of Christ, they would not have laid up the linen handsomely, they durst not have tarried to do it, for in a fear men do not things handsomely, but ill favouredly: therefore this is an evidence to convince the jews, that the body of Christ was not stolen away. Secondly, 2 to teach us that when we rise to the life of grace, that we should leave all the sins of mortality and death behind us, all the graveclothes, that is, all our vile sins and old corruptions that we have long lived in. There be many that creep out of the grave (as it were,) get out of ignorance, but because they be not wise to shake off the sins and corruptions they have lived in, have drawn them to themselves, and have not left behind them the signs and marks of mortality and death; therefore are not yet conformable to the rising of Christ: It is the Apostle Paul's exhortation, Put off the old man, and put on the new; ye that would rise with Christ, leave your old sins and your corruptions; there be many that rise to the profession of the Gospel, who still keep on the graveclothes, they will swear, lie, make no conscience of their ways, and deal deceitfully, such are not stripped of their graveclothes; but Christ, when he rose, he left all the graveclothes behind him; so if we will be conformable to him, we must leave all (as he did) behind us. Thirdly, 3 The Company Christ rose with; he rose not alone, but a great many did attend him; The Company he rose with. as we may read, Matth. 27. 52. though Christ died alone, yet he did not rise alone, but he rose with a multitude to accompany him; to teach us, that his resurrection appertains to us, one day all we shall rise by the same power that these did at his first resurrection; therefore all the people of God must labour to establish their hearts in this, SERM. XXXI. that one day they shall rise out of their graves by the power of Christ, for Christ did not rise alone, but with a great company: As in a shipwreck one swims out, Simile. and labours to draw all his fellows out with him; so Christ rising out of the grave, did draw all his members out with him. Simile. We see in nature, if the head be above water, so long the body cannot be drowned; so seeing our body is risen, and our head is above, we shall not sink or lie still, but shall be raised up again. It is an undeniable truth that others have risen out of their graves, but there was great difference in their rising and Christ's: The dead man when he touched Elias bones; Lazarus when he had been three or four days in the grave; the widow of Naim's son when he was in the coffin, and Eutichus when he fell out of a window; when these rose never a cloud did stir about them, and they rose alone by Christ's power, as also to die again; but Christ did rise with a number and multitude with him by his own power, and that never to die again; which doth show there is a great difference in their rising; he rose with a great many, to show his rising pertains to a great many, for he rose not as a private, but as a public person for the good of many, and to show there is a communicative power in his rising from the dead. SERMON XXXI. MATTH. 27. 52, 53. And the graves were opened, and many bodies of Saints, that slept, arose, And came out of the graves after his resurrection, and went into the Holy City, and appeared unto many. IN the manner of Christ's rising, we may observe, that although Christ died alone, he did not rise alone, but had a multitude to rise with him, which was to show that Christ did not rise as a private man or person, but representing the persons of all the Church; for as Christ rose, so we shall rise; he rose not alone, but with a number of Saints, communicating life and glory to them; therefore howsoever the Saints die as others, yet they shall rise again. All the people of God must be persuaded of this, that there is a power in Christ to draw and to pull them out of the grave; for as even now I showed in a shipwreck, if one swims out to the land, he doth his best to draw all his fellows to the shore; so Christ escaping out of the dens of death, will draw out all his members with him: It is said by one of the ancient Fathers, that Christ did enter into heaven at the narrow passage of his passion, by which way we must also enter into heaven. Now by the power and virtue of Christ's resurrection we find others to be raised, as if the cleaving of the rocks asunder, and the quaking and trembling of the earth had awaked them out of their sleep; for it is said, And the graves were opened, and many bodies of Saints, that slept, arose, etc. In which story we may take notice of diverse things, worthy our consideration: 1. who they were that did rise with Christ; the Saints. 2. What number did rise with him; a multitude. 3. What time; after Christ's resurrection. 4. What they did; they went into the holy City and did appear to many. 5. What became of them; whether they went into the grave, or into heaven. First, 1 Who they were that did rise; it is said, the Saints, they were sanctified and holy people, Who they were, who did rise. not one wicked man did rise when Christ did rise; to teach us, that the Saints only shall rise (properly) by the virtue and power of Christ's rising; there is not a wicked man that shall be an halfpenny the better for Christ's rising; as 1 Thess. 3. 4. it is said, Those who sleep in jesus will God bring with him; and 1 Corinth. 15. it is said, Christ is the first fruits of them that sleep: therefore they that be in Christ only shall partake of Christ's rising; none shall feel the benefit and comfort of it but the Saints only: and therefore wouldst thou find benefit and comfort by Christ's rising? labour then to be a sanctified man or woman, sanctified in speech, sanctified in thy actions and life, and then as Christ rose, so thou shalt rise, but if thou be not a sanctified man or woman, he shall rise and let thee alone, thou shalt lie in the grave and rot: well thou mayest rise with Cain, judas, Herod, Pilate, and Pharaoh, but thou shalt not arise with Christ, nor with the Saints, thou shalt not rise in that rank: It cannot be denied, but that all shall rise, by the power of Christ, as john 5. it is said, The hour shall come in the which all that are in the graves, shall hear the voice of the Son of God, and come forth; so all shall be raised by the voice of the son of God; but there is a great difference, for he shall riase his servants and Saints, Difference of raising up godly and wicked. being as a head to them, a merciful Saviour and Redeemer; but he shall raise the wicked as a terrible judge, to be revenged of them for their sins: O it were well with them that the mountains might fall upon them, and hide them from the presence of God: Simile. we see in experience, that if there be two men cast in the Gaol, the one an innocent man, and the other a thief, murderer, or traitor, when the Assizes come the prison door is opened, and the innocent man comes forth, and the thief; the one comes forth an innocent man to be so proclaimed by the judge in the hearing of the country, the other to receive sentence of condemnation for his vile facts; the prison door indeed is opened to both, but there is great difference, the one comes forth to be set at liberty, the other to be executed; so the graves are opened to all, but yet there is a great difference, for the Saints rise to possess eternal life, the wicked to possess eternal death; therefore although we know we shall all rise again, yet if we do not rise Saints, it were better for us that we did never rise at all. Secondly, Secondly, what number rose with Christ. What number ●se with Christ; a multitude: whereof there be two reasons: First, That we might see that the benefit of Christ's rising is not confined to some few, but to many; and therefore it is to set out the large hand and liberality of God in Christ, as Matth. 8. it is said, That many shall come from the East and West, and shall sit down with Abraham, Isaak, and jaakob, in the kingdom of heaven; So Heb. 2. 10. it is said, For it became him for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings: Therefore Christ rose with so many, to show that he is willing to communicate his goodness to many; Esau complained of the narrowness of his father's blessings, but we cannot do so by God's blessings, for he extends them largely. Secondly, 2 he rose with so many that there might be many witnesses of his resurrection, for the rising of Christ from the dead being a main pillar of our Christian faith; therefore it was requisite that our faith might rest on a strong foundation, there should be many witnesses of his resurrection. ay, Quest. but there may a question be moved, what was the reason that all the Saints did not rise with Christ, as well as some? It is a strange thing that Abraham lay still in the grave, the father of the faithful, and Isaak and jaakob, and all the Prophets, and David, and a number of other holy men, all which died in faith; what was the reason than they did not rise aswel as the rest? To this I answer, Ans. that it was the wise counsel of God so to appoint it, 1 for if all should have risen again, then there might have been some doubt whether we that have died since Christ's rising, should have rose again or not; for 2 Tim. 2. 18. Hymeneus and Philetus said, that the resurrection was passed already. Now if all had risen, then much more Christians might have doubted of the matter; and therefore to take away this doubt, this is the reason why they did not all rise; for look how many dead Patriarches, and Prophets, and holy men there be that rose not, so many pledges and pawns there be of our resurrection, for howsoever we might doubt it, in regard of ourselves, because of our sins, yet because there be so many dead Saints lie still in the dust, whom he will one day raise, we have comfortable hope that we shall rise with them, for look how many dead bodies of the Saints there be amongst us, so many pledges and pawns there be to us, that our bodies shall one day rise again. Secondly, seeing tha● some of the Saints did rise, and not others which were left in the grave, and yet as good and holy men as they (nay, it may be holier;) This may teach us a worthy point, that there is a special dispensation of God, in the dealing with some of the Saints; therefore every one must labour to be contented with that God doth assign him. So Numbers 12. 7. saith the Lord, My servant Moses is not so, who is faithful in all my house; unto him will I speak mouth to mouth: where was a speicall favour that God did show to Moses more than he showed to the rest: in like manner Matth. 17. Christ did take but th●● of his Disciples with him when he was transfigured in the Mount; which must teach us that every one must be contented with his assignment: This is the reason why he raiseth some to comfort, and leaves some in heaviness; some are rich, and others are poor; some in sickness, and others in health; because there is a special dispensation. When Christ had told Peter what death he should die, and that he should be crucified; Peter out of a nice curiosity asketh strait, Simile. What shall this man do? Christ checks him and saith, If I will that he tarry till I come, what is that to thee? follow thou me, look thou to thine own calling, to thine own duty, follow thou me. So when we see such special dispensations, that some be rich, and some poor some bee in health, and some in sickness; some in ease, and some in pains; some in comfort, and some in heaviness; some in prosperity, and some in adversity; and yet as holy and as good men as we, (yea, it may be better and holier than thou which art in prosperity) when we see this, I say, let every one labour to be contented with his own estate, and look to his own calling and duty, let him follow Christ, because there be diverse dispensations, for thou mayest be in comfort, and thy brother in heaviness, thou mayest be rich, and thy brother poor, and yet as holy and as good as thou, nay it may be better; therefore be thou contented with thy own lot. Thirdly, 3 The time when they did rise, after Christ's resurrection; before Christ did rise, When they did rise. though the Rocks did cleave, and the Graves open, yet there was not a man that did stir or come out of the Graves; but when Christ was risen, then well was he that could get up with him: which must teach us, that seeing Christ is risen, we must rise: I do not mean that we can rise out of the Graves, for that we must not look to do till the last d●y; but we must look to rise out of sin spiritually to newness and holiness of life: therefore if Christ be risen, rise thou in thy affection. It is Paul's exhortation, Colos. 3. 1. If Christ be risen, seek the things that be above where Christ is: you that be Christians and hope to be partakers of Christ, do you rise in your affections, do not lie still in your sins, but rise to newness and holiness of life. Simile. We see in experience that if the Master be up, it is a shame for the Servant to lie still; so seeing Christ our Master is risen, let us rise with him to newness and holiness of life; and therefore let us not lie still in the grave of our sins, for if we do not rise here in this life with Christ, we shall not rise with comfort at the day of judgement. I did show you in the morning that when the Devil is cast out of a man, if he be not wise to hold his advantage and to shut him out, he will make a return again, and he will consult himself and say, I have an old friend in such a place: I will return again to him and then he will come with seven Devils worse than himself, so that the end of that man is worse than the beginning therefore as Christ rose out of the grave, do thou rise out of thy sins, We see in experience if a Toil be set to catch Dear, Men drive them upon it, and set Dogs to hunt them in; If the Deer run full upon the Toil, Men will say nothing; but if they run aside, than they will make an outcry against them; Even so the Devil deals with a man, Simile. he pitches his Toils in many places, and then labours to drive a man into them, and as it were, sets dogs, subtle temptations and allurements to drive him in; if the man run headlong in his snares, he says nothing, all is whist and quiet, but if he run aside and decline the way he would have him go in, than he cries out and makes a filthy stir, and will not be quiet till he either gets him in again, or quite and clean loses him: therefore if men be wise let them rise out of their sins whilst they live here, and then they shall be partakers with Christ in glory hereafter, but if we do not rise with him in this world in holiness and newness of life, we shall not rise with him in the world to come in glory and happiness for evermore. Fourthly, What they did when they were risen; they went into the holy city and did appear to many, 4 Matth. 4. jerusalem is called the holy city, because there was the means of holiness; What they did being risen. and what did they there? they did appear to many. The Greek word is that they did show themselves as witnesses of Christ's resurrection, of the power and of the grace of it; some think if God would send some from the dead to testify of the glory that the godly shall enjoy, and of the pains that the wicked shall have, men would repent of their sins, and would believe: 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 witness of the power of Christ's rising, and of the grace of Christ; So if all the holy people should be brought out of their graves, this it is that they would witness, 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 Christ's death, and the power of it: here we see the Saints when they did rise testified of the power of Christ's Resurrection, and of the grace of Christ; and these holy people (when Christ was transfigured on the Mount) spoke of Christ, of his departure, of his death and the fruits and benefits thereof; which should teach us what the conference of Christians should be when they meet, to talk of Christ, of the grace of the Gospel, of the great benefits we have by him, and of the happiness in the life to come. Fifthly, 5 what became of them; this is a great question; but (as I think) cannot be better answered, What became of those who rose. than by answering one question by another: What became of Moses body, and of the bodies of the Angels that came to Abraham's Tent and did eat and drink? 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 again and appeared, having done the work of God they came for; have their bodies dissolved to dust, their souls returning to the place they came from; othersome hold that these Saints ascended into heaven with Christ, but I cannot see how this should be, because there was none but Christ seen when he rose again, it is said that the earth and the sea gave up their dead: but we do 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 business and the work of God they came for, to lay aside their bodies, and that they should dissolve and come to dust again; so when we have done the work of God we came for in this world, we should be contented meekly and patiently with the rest of our brethren to lay aside our bodies, that they may dissolve and come to dust and ashes, until the time of the general resurrection. Having spoken thus of the manner of Christ's 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 he did manifest himself to the world so far forth as was fit; which may teach us, that although the world do not see the very instant or moment when we be humbled or when we repent, 1 and turn to God, or when we 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 (we see) the Thief did, as soon as he was converted he did show the fruits of his conversion, for he reproved his fellow, confessed his sins, cleareth Gods judgements, and pleadeth for Christ: so Saint james saith, show me thy faith, never talk thou hast faith, unless thou show it, let the world see it, show 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 endued with knowledge amongst you, let him show it, by good conversation; so if thou hast repent and turned to God, show it in thy life, and in thy speeches, let thy words show the fruits of it: this is that which Christ himself exhorts to, Matth. 5. Let your light so shine before men that they may see your good works and glorify your Father which is in heaven; for it is not enough to have light in ourselves but we 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 himself to the world; so though no man see the instant when we were converted, yet when we be converted, we should show 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 appear, either by stirring, breathing or panting, so it is in the life of grace, Simile. if a man have life in him it will be seen by one means or other. Secondly, this may serve as matter of comfort, Christ was not seen at the instant or moment when he did rise and yet did show 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 knows not the very instant or moment when he was converted, Comfort for not knowing the moment of calling. yet if he can prove by infallible tokens and marks he is converted, he may resolve undoubtedly that he is called. We see in nature that a child hath life, and yet the mother doth not know the instant ormoment of its life & quickening, Simile. but by the stir & move she doth know there is life initiated in her child; so it is in the life of grace, there may be life in a man though he know not the very instant and moment when he first received that life, yet if he have evident marks of it, he may have comfort that he is converted though he know not the time of it. Now there were twelve several times that Christ did appear, wherein he did manifest himself to the world, it is too long to speak of all, therefore I will speak of them that are most fit for our instruction. There were five several times that Christ appeared that day he rose in. 1. To Marry 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, only Thomas away. Now what is the reason that Christ appeared so many times that day he did rise on, Quest. so that all the day long he did appear to one or other, at one place, or another, to his followers, and did spend it in holy exercises and in holy apparitions? I answer, it was to dedicate, and institute the Christian Sabbath, Ans. therefore Christ did so many times appear that day: it is a great question amongst Divines, who it was that did alter the Sabbath; some think 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 only that must do it: therefore he did appear so many times that day to set it apart to holy uses, by his own 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 Christ's 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 practice; so we 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 week, and the Lords day; whence it is manifest that Christ did dedicated and sanctify 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 be three things to be observed in this point of his appearing: 1 The Cause why he did appear to her. ART. V. 2 The Manner of his appearing. 3 The end of it. First, First, why Christ appeared to Mary Magdalen. The cause why he did appear to her, not because she 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 he would have appeared to Caesar, or to Emperors 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 appear 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 sins and a true convert, as appears in that she did show such special love to Christ, upon her conversion, in attending about his grave: and this was the cause why Christ appeared to her, Observation and may teach us, that although we be not Kings and Queens, noble men and women, nor yet the holiest and most sanctified men and women, although we be sinners, yet if we be repentant sinners, and show special love to Christ upon our conversion, he will appear to us and we shall see his glory: therefore wouldst thou, O man or woman, have Christ appear to thee and show thee his glory, then be a repentant sinner and show special love to Christ upon thy conversion, and fear not but Christ will appear to thee and thou shalt see his glory. So Christ saith, joh. 14. 21. He that loveth me shall be beloved of my Father; and I will love him and show mine own self unto him and dwell with him; so likewise Gen. 18. we read, that God appeared unto Abraham in such a familiar manner as he never did to any; no not to Adam, in the state of his innocency, nor to Henoch in the state of excellency; and why did he appear so to Abraham? because he had showed specially love to Christ, as we may see in the Chapter foregoing, that he obeyed God to the cutting off his flesh and the effusion of his blood; even so if we would have God come in a familiar manner to us, to be at our tables, at our labours, and to be in our houses, than we must show special love to God in obeying his commandments: if we repent us of our sins, convert and turn to God, and show special love to Christ, we are the men that shall enjoy Christ by the eye of faith: Six notes of Mary's love. now there be six particular notes of Mary's love. First, 1 she continued seeking when others gave over; Peter and john sought him, but when they came and saw nothing but the linen clothes they gave over, but Marry she continued still; wherein she showed special love to Christ: now in these two are figured two sorts of Christians, the cold Christians are figured out in Peter and john, and the fervent Christians in Mary: the cold Christian could be contented to have Christ, but if he be gone, he cannot help it, he seeks but coldly to find him: O but the fervent Christian, if he cannot find him the first or the second day, he will never give over till he have found him: this is a special argument of true love; so the Church doth, Cant. 3. she never gives over seeking till she have found him. Secondly, that she sought him with tears, and weeps for the loss of him: so when we can weep for the loss of Christ, and of God's favour, this is a note of true love, we see how Mary Magdalen could weep for the loss of Christ, the Angel asked her what she ailed? saith she, Do you ask me what I ail? they have taken away my Lord, and I know not where they have laid him; he in whom I have laid up all my hope and all my comfort and joy; so we may say by our sins, if any ask us why we weep, we may reply, our sins have taken away the comfortable feeling of God's favour, they have taken away Christ from me, he in whom I have laid up all my joy and all my comfort and hope; and have I not cause to weep? therefore it is a pitiful thing that a man can weep for the loss of a wife, or a child, or a son, or some worldly wealth, or because he is sick and wants health, but will never weep for the loss of Christ, and for the want of God's favour, it is said of a learned Father, that there be no tears so acceptable with God as the tears that be shed for sin, for all other tears that be shed for worldly losses fall to the ground, but these tears are kept in a Bottle. Thirdly, 3 she showed her love to Christ in her diligence in seeking of him, It is said, she bowed herself down at the grave to look in there; and yet Peter and john had told her there was nothing but the linen clothes, yet she loo●ed this way and that way, to see if by any means she could have espied Christ, or have any hope of finding him, she was loath to leave the place where she thought she might find him; this was an infallible sign of true love, Mary sought for Christ in the grave, but we must seek for Christ in the face of the Gospel, there he is to be found now or no where else; therefore when men seek for Christ in the use of good means and in the preaching of the word, although they do not presently find him, yet if they be loath to give over seeking of Christ, because that is the place where they may have hope of finding of him, they may expect good success, as joh. 5. we see when the waters had been troubled by the Angel, the man that lay at the pool side of Beth●●● a long time to be healed, still one or other stepped in before him and was healed, yet he lay still till at last Christ healed him; so we should come to the preaching of the word to seek Christ, to repent of our sins and to turn to God, where although we see others to catch away the blessing from us, yet let us continue still and we shall speed; therefore as the shepherds Luk. 2. exhort one another, saying, Come let us go to Bethlehem to see the thing the Angels tell us of; so we should exhort one another, and say, Come, let us go to the preaching of the word, where we shall see Christ not lying in a cradle, but crucified for our sins and gloriously sitting at the right hand of God in his throne. It is reported of the Elephant that although he cannot swim as other beasts can, yet he will be wading about the water; so though we cannot do as other Christians do, yet let us keep about the waters, let us keep about good means, and at last we shall find Christ to our comfort. SERMON XXXII. JOHN 20. 11, 12, 13, etc. But Mary stood without at the sepulchre, weeping, and as she wept, she stooped down, and looked into the sepulchre, And seeth two Angels in white, sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him, etc. I Declared the last day, that Christ's first appearing was to Mary Magdalen, out of whom was cast seven devils, who had been infamous, and a very great sinner, but was become a convert, and a repentant sinner, and had showed special love to Christ upon her conversion and repentance, in attending about the grave; and therefore, although she was none of the great gallants of the world, nor yet the holiest and most sanctified woman, yet because she was a repentant sinner, and showed great love to Christ, therefore Christ did first appear to her. I will show you six particulars wherein Mary did show her love to Christ: First, 1 that she continued seeking, when others, Peter and john gave over. Secondly, 2 in that she wept and mourned for the loss of Christ, when others went away without mourning and weeping. We see in nature, if one comes to a birds-nest, Simile. and take away her young ones, the bird will fly about the nest, take on, and in some sort bewail the loss of her young, but the Devil may come and catch away the graces of Christ, repentance, faith, patience, the comfortable feeling of God's favour, with the hope of heaven, and yet thou never weepest for the loss of these; therefore it is a good thing, when a man hath lost these graces, if he can bewail them: It is said of joseph and Mary, when they had lost Christ, SERM. XXXII. they sought him with heavy hearts; even so when a man hath lost the comfortable feeling of God's favour, and the graces of Christ, he seeks for them, and doth weep in regard of the loss of them, this is a true note of true love to Christ. Thirdly, 3 in that she bowed down into the Sepulchre, and looked here and there, if by any means she could find Christ. Of these we have spoken already, now to proceed. Fourthly, 4 Her true love to Christ is seen by the continuance of her complaint. For notwithstanding she had seen the comfortable sight of Angels, the one sitting at the head, the other at the feet of the Sepulchre (showing that they were not only ready to attend the head, but also to minister to the meanest of the members of Christ) who gave her comfortable speeches, ask why she wept, as if they should say to her, Indeed, if Christ should lie still trampled and trodden underfoot of death, if thy sins were yet upon him, and held him under, there might be cause for it; but Christ hath risen from the dead, and hath vanquished and overcome Death, Hell, and the Devil, and therefore thou hast no cause to weep: yet for all this sight she had seen, and for all those good speeches, the Angels could not give her comfort, till she had the thing she sought for; So if a man have true love to Christ, it is not all the Angels can give him comfort till he find Christ, and feel the comfortable assurance of the pardon of his sins, and the hope of God's favour, nothing will make him glad till then; as Mary complains to the Angels, and says, Simile. They have taken away my Lord, and I know not where they have laid him, in whom I have laid up all my joy and comfort, all my hope, and all my delight; so a Christian may complain and say, My sins have taken away Christ from me, they have taken away the comfortable feeling of God's favour, Note. the hope of heaven. We marvel that the good speeches that Preachers and good Christians give to a man in distress do not comfort him, but it is no marvel, for the Angels cannot do it, till a man be possessed with Christ; therefore no marvel that good Preachers and good Christians cannot give them comfort; it is a pitiful thing, that a number when they have lost Christ, every little matter will comfort them, they need not have Angels sent from heaven, for a few angels of gold will do it. Fifthly, 5 The divulgation of her complaint; she complains to the Angels, and she complains to Christ, thinking he had been the Gardener, she was not ashamed that he should know, that the cause of her heaviness, sorrow and weeping, was for Christ; this is a certain note of true love to Christ, when we are not ashamed to let the world know, or see, that the cause of our sorrow and heaviness is, because we have lost Christ by our sins, and the comfortable feeling of God's favour: So in the Canticles, when the Church had lost Christ, she runs thorough the streets and lanes to see whether she could find him, she was not ashamed to let the world know that the matter of her grief and sorrow was because she had lost Christ; so afterwards she lays out for Christ; If ye meet my love, tell him that I am sick of love; she was not ashamed to let the world know that she was sick of love; so when it is thus with a man, that he is not ashamed to let the world know and see that the matter of his sorrow and griege is, because he hath lost the comfortable feeling of the pardon of his sins and of God's favour; this is a note of true love to Christ; Hebr. 2. 11. it is said, that he was not ashamed to call them brethren, therefore if he be not ashamed of us, let us never be ashamed of him: Indeed there is good cause, why he should be ashamed of us, there is such a deal of corruption and sin in us; therefore he might be ashamed of us (especially when he shall stand before God in judgement.) Now if Christ be not ashamed of us, let us never be ashamed of him; for if we be ashamed of him before men, he will be ashamed of us before God, and all the holy Angels. The sixth note of true love which she bore to Christ was, 6 the strange proffer she made to Christ: Tell me (saith she) where thou hast laid him, and I will take him away, if he be never so deep, if it be never so far, I am contented to take any pains to have him; this is a strange proffer which she makes beyond her power and ability, her weak arms were not able to carry Christ, but herein she shows her true love to him; so when a man is contented to take any pains or labour to go thorough it, be it never so far, if he can find Christ is contented; this is a note of true love to Christ, for Luke 7. 37. our Saviour saith, that where the dead bodies be, thither the Eagles will resort: Simile. As the Eagles when they sent a dead body, they will fly many a mile to it; so we should (like the Eagles) get a sent of the dead body of Christ, and be contented to go many miles, take any pains and labour that we might have Christ: joh. 21. when the Disciples were a fishing, Christ came and appeared to them, upon which discovery Peter launches into the water, Simile. the ship could not hold him, but he leaps into the sea, to come to Christ; so when we know that Christ is to be found in the use of good means, in the preaching of the Word, nothing should keep us from thence: Mary was content beyond her strength and ability to seek Christ; so we should show our love to him above our strength and ability, as 2 Cor. 8. it is said of the Macedonians, that to their power, and beyond their power, they were willing; And as he says, Psa. 119. Thou hast commanded me to keep thy Precepts diligently, O that my heart were directed to keep thy Statutes; I cannot do as I would, but would to God my heart were directed to keep thy Statutes: David had no strength to do as he would, but he desires it above his strength; so should we. Secondly, 2 The manner how Christ did appear to her; He showed himself strange a long time, The manner how Christ appeared to her. and held her in suspense, and yet Mary sought for Christ, and sought for him, when others gave over, with tears; which may teach us, that many a good Christian may seek for Christ with tears, that is, Note. in truth of affection, and yet not presently find him: they may seek long, and attend upon the means; but as Christ did appear to Mary, so in due time thou shalt see him to thy comfort. Now there were two causes why Christ did not appear to Mary, nor show himself to her presently: Two causes why Christ put off Mary so long. First, 1 through her own default; for when Christ appeared to her, she thought it had been the Gardener; He did not appear in such a form, but Marie thought so, she did so sorrow and mourn for Christ, that though he were before her, she could not see him; it was through her own default: so God many times gives comfort to us, when through our own default we see not the comfort that is before us, through the sorrow and grief we sustain: but refuse it when it is offered; and this is the cause why it is so long●ere some can receive comfort: As Psal. 77. David saith, My soul refused comfort: so it is with Christians many times, God offereth comfort to them, and they refuse it; this is the estate of the best: so likewise Christ appeared to the World, when through their own default they could not see him, through the blindness and ignorance that remained in them even to this day: they see not though he speaks unto them day by day, they have not the eyes of Faith to see him. This is the estate of the World, though God speaks unto them they know it not, they think it is the Gardener, they think it is the voice of a Man, and not of God, but the true Church of Christ knows when Christ is speaking unto her, It is the voice of my well-beloved: so Christ no sooner speaks but they know it, but the greatest part of the world do not so, though he speaks unto them from day to day, Christ appears unto them, and through their own default they do not see him. The second cause was, 2 Through a special dispensation, that she might the more repent of her sins and make a trial of her faith, to make the present more comfortable: as joseph made himself strange to his brethren a long time, Simile. and afterward did reveal himself unto them: so though Christ make himself strange, and hold us in suspense for a time, it is because he would have our faith tried, and because we might have the greater comfort when we find him. Now though he held himself a long time in suspense, yet Christ did discover himself by a word for he saith, Marry, and she turned about and said Rabboni, Master: so it was but a word of Christ that gave comfort, he can do it by a word, he can make all our discomforts to cease, and give comfort with a word. Thus we see Matth. 8. that the Centurion said to Christ, Do but speak the word, and thy servant shall be whole; If Christ do but speak a word, his wisdom is to lay hold on that word; which must teach us that we must catch hold on every little word of Christ. I have showed you heretofore that it is the nature of the Vine to catch hold on every little stick, or on every little thing with his twigs to lift up himself; Simile. so a Christian must lay hold on every little word of Christ to help him by. But it is a pitiful thing that one word of Christ will not serve, nor all the words of Christ, nor the mercies, nor the judgements of God to turn us to him: as Marie catched hold on every little word, so it must be our wisdom to lay hold on the least word that may bring us to Christ: From hence two things are to be considered. First, 1 That true faith doth lay hold on every little word of Christ: It is like the Vine that layeth hold on every little stick and post with his keys and clanvers to lift up himself; Consideration. so true faith will lay hold on every little means to lift up itself, if it be but a word it will lay hold on it: as we see john 2. Christ saith to his mother Marie, Woman my hour is not yet come; she lays hold on this word of Christ, and saith to the servants, whatsoever he bids you do, that do you, and you shall not want wine, so Matth. 15. It was but a word that Christ spoke to the woman of Canaan, and a sour word too, yet the poor woman catches hold of it: so in the book of Kings when Benhadads' servants came unto the king, they catched hold on every word; thus where there is true faith it will lay hold on every little word of Christ: therefore when men cannot catch hold on one word of Christ, nor all the words of Christ: this doth show the dulness and deadness of men's hearts. It is said, jonah 2. They which follow lying vanities, forsake their own mercies: and there is great mercy offered in the Word, in the preaching of the Gospel; but they which despise and refuse it, despise and forsake this great mercy that is offered unto them. The second thing is, 2 The infinite comfort that a Christian hath after he finds Christ: Consideration. Heaven and Earth cannot give that comfort that a Christian hath after he hath found him. Therefore although it cost a man sore travel and labour, and a great deal of pains, yet he thinks his labour well bestowed if he can find him at last: so we see in Marie that she sought Christ and sought him with tears, and yet when she had found him, how joyful was she, saying Rabboni, Master, thou art the man I sought for, thou, thou art he I did long for: so joh. 1. 41. Andrew saith to Simon Peter, we have found the Messias, and the wise men, Matth. 2. when they had found Christ they rejoiced exceedingly; therefore whatsoever pains a Christian takes to seek Christ, if once he have found him, the World cannot make him so glad, he thinks all his pains and labours well bestowed. Simile. If a man find a bag of gold how glad will he be, but all the gold in the World is not like to it, the Apostle counteth all things dung and dross in regard of it; It is like the pearl that the Merchant went and sold all that he had to buy the field where the Pearl was. Thirdly, 3 the end why Christ did Manifest himself to Marie, was twofold: The end why Christ did manifest himself to Marie. 1. By information and instruction to inform herself. 2. To Comfort his Disciples. First, these words, touch me not, are words of information and of instruction to her, for she would have embraced Christ, but Christ refused her. Now this is strange that Marie had sought so long for Christ, and sought him with tears, and now finding him, he forbids her to touch him: therefore these words are words of instruction, wherein are two limitations. The first is, Noli me tangere, touch me not now, for I am not yet ascended, there will be time enough hereafter, but now I have a more needful duty for you to do: Go and tell my brethren that I am risen, for the Disciples were at the grave, and saw nothing but the graveclothes, therefore they went away with a conceit that some body had stolen away Christ, taken away his body, and so their faith was in danger, and if it should be longer held in suspense, might be sore shaken, if not utterly ruined: and therefore it was, that Marie must be sent in such post to acquaint them with his rising, and may not stay the time to touch Christ: now though it were a good thing to do so, yet she must prefer this more needful thing. First, go and tell his Disciples that he was risen: which must teach us, that we must apply ourselves to the duty that God calls us too: there be many examples of it in the Scripture, as Ios. 7. 10. He humbled himself, fasted and prayed unto the Lord, and the Lord said unto joshua, Up joshua, what dost thou there? I have another duty for thee to do, it is a good thing indeed to fast and pray, but I will not have thee to do it now, I have another service and duty for thee to do; there is an execrable thing committed, go and find it out. And so Matth. 8. Christ bids the man to follow him; but he will first go and bury his father, though Christ saith, Let the dead bury the dead, but follow thou me. It is a good thing to bury one's father, but Christ calls him to another duty, therefore it was not needful then to do it. To make use of it to over selves, 1 it is a good thing to perform the duties of our calling, to buy and sell, to bargain, plant and to sow, and such like, but when the Sabbath day cometh do it not, than God calleth us to do duties of Prayer, repentance, hearing of the Word, receiving of the Sacraments and such like; so it is a good thing to read on a good book, or in the Scripture; but when we come to Church, God calls us to another duty, to hear, to pray with the Minister, and therefore do it not. The second limitation is, 2 Noli me tangere, Touch me not so: touch me not with the hands of thy body, but touch me with The hands of thy faith; it was Thomas his resolution, Unless I touch him with my hands, and put my fingers into his side, I will not believe: Christ replies, Thomas, because thou hast seen me, thou hast believed; Blessed are they that have not seen, and yet have believed, joh. 20. 29. It is a good thing to touch Christ with the hands of our bodies, O but it is a blesseder thing to touch him with the hand of our faith; hence we learn, That to enjoy Christ's bodily presence is not so great a thing as to apprehend him by the hand of our faith: Augustine (speaking of the woman that had the bloody issue) said, There were a number of people that did throng and thrust Christ, but they drew no virtue out of him, she only did, and that by a touch of her faith: therefore it is a more blessed thing to touch Christ with the hand of faith, than with the hand of our body; there be a number think, that unless they touch Christ, and feel him, and handle him, it is nothing, I, but do thou labour to touch Christ by the hand of Faith, and this will be of force to draw virtue from him. The second end was, The second end of his appearance to Mary. to send comfort to his Disciples; for Christ did not only dye for them and us, but when he had done, he took care to apply it; this is the great goodness and mercy of Christ not only to dye for us, but also to apply his death to us. Now in this sending of Mary we may observe three things: 1. The party that did carry it: It was Mary. 2. Unto whom: To his brethren. 3. The message itself: That I ascend to my Father and to your Father, to my God and your God. First, Quest. who it was that carried it, Marry: but why did not Christ go himself? I answer, it was to find them the more humbled for their sins and their offences: Ans. 1. It was a great wisdom in Christ and a singular dispensation to send Mary, for what might the Disciples think of it, that Christ had appeared to Mary, and had not appeared to them. Thus, we be unworthy of his company, we have so often denied and forsaken him: therefore that he might find them the more humbled for their sins and their offences, he sent Mary: In like manner when we see others receive comfort against their sins and we cannot; others be in peace, and we be not, what may we think? but what we be unworthy of it, therefore that we may be the more humbled for our sins and offences, and the fitter to receive him, Christ doth defer his comfort from us, as 1 King. 19 when Elias was in the cave, there came first a whirlwind, than an earthquake, than a fire, than a still and soft voice, where God was; why did God come thus with a whirlwind, an earthquake, and fire; it was to make the Prophet the more humbled when he came, and the more fit to receive the charge that was to be imposed upon him: so Act. 9 when Christ came unto Paul, he flung him off his horse, and struck him with blindness that he might make him the more humbled for his sins and his offences, and the fitter to receive the charge which should be given him. Secondly, Ans. 2. to show how ready we should be to communicate good things one to another, for when we have received any good, we should be ready to impart it to another: We see the little birds, when they have got a worm they fly home to their young ones, and make them partakers with them; so when we have gotten any good thing, we should carry it home and make our families partakers of it: Simile. As naturally the Sun casts his light on the Moon, and Stars, and the Moon and Stars casts it down again on the earth; so all the light of knowledge that is cast upon us we should cast upon our brethren: and as Christ said to Mary, Go tell my brethren, Simile. so I say to you, Go and tell your friends, your acquaintance, your neighbours, and your own children and families the good things that God hath revealed unto you. Thirdly, Ans. 3. to instruct the disciples which were the doctors and pastors of the Church: Mary was but a poor woman, and yet she did inform them of one of the greatest mysteries of Salvation, the Resurrection of Christ: which may teach us how mean soever the person be not to despise to learn any good of them, so we see Exod. 18. that Moses was contented to take the counsel of jethro his father in law, one that was infinitely short of the gifts and graces of Moses; so also. Acts 18. Apollo's was instructed by Aquila and Priscilla, poor Tent-makers: therefore it must be the wisdom and humility of a Christian to take good by the meanest persons that may be. Secondly, 2 whom she must tell; his brethren: this is a strange thing that Christ calls them his brethren, Whom she must tell. he might have said, Go and tell my Disciples, my revolters, backsliders, and such as have denied, and forsaken me; yet we see the goodness and kindness of Christ that he puts a special term of dignity upon them, Go and tell my brethren, partakers of the same glory and immortality with me: whereas he might have said, One of them did betray me, and another denied me, and all of them did shamefully forsake me, yet he is contented to swallow up all, because though they had sinned, yet they sinned of weakness, they had repent for it, and wept bitterly, therefore Christ sends such sweet terms and calls them brethren: Which may teach us that although we fall into great sins, if we fall of weakness, and if we have repent for it, he will take us for his brethren; we see in experience that although a man turns his back upon the Sun, Simile. and is going from it, yet the Sun follows him with his heat, light and with his beams: so when we turn our backs on God, and are going away from him, yet he follows us with his beams of goodness, kindness, and with his love, though we forsake him yet he doth not forsake us. Thirdly, 3 what the message was that she should tell his brethren; That I ascend to my Father and your Father, What her message was. to my God and your God: From hence ariseth a twofold comfort. First, A twofold Comfort, first from his ascension. Go and tell my brethren that I ascend: what, is this such a comfort that Christ ascends, that he goes away and leaves them? yea, it is a comfort, and a great comfort too; as appears, First, 1 because he is ascended to Heaven as a pledge and pawn to take possession, and to prepare our place till we come there: As Augustine saith, the Head going before, all his Members shall follow: Christ ascended as a pledge and pawn to hold possession for us: So john 14. 2. 3. I go to to prepare a place for you, and if I go to prepare a place for you, I will come again and take you up to myself, that where I am, there you may be also: So it is a comfort to a Christian to know that Christ as ascended. Secondly, it is a comfort to know that Christ is ascended for our good, 2 to befriend us in the Court of Heaven, to procure the graces of his Spirit, to reconcile us unto God, and to make Intercession for us; therefore howsoever some men may think it to be a great comfort to have Christ on the Earth amongst us, yet it is a far greater comfort that Christ is ascended into Heaven to procure the graces of his Spirit, to reconcile us unto God, as our Saviour saith, john 16. 7. It is expedient for you, that I go away, to reconcile you to God, to procure the graces of his Spirit, to make intercession for you: Therefore, it is a comfort unto us, that Christ is ascended to Heaven. The second comfort is, Secondly, from his going to our Father. that Christ saith, He ascended to my Father and to your Father, to my God and your God; For when we know the Father of Christ, is become our Father; and the God of Christ is become our God; by the means of him, we cannot choose but he comforted: There was a time when God was our enemy, by reason of our sins; but now Christ saith, I ascend to my Father, and to your Father, to my God, and your God: therefore this is a great comfort that we have such a Father as is able to bless us, and to do us good; for seeing he is become our Father, He will make a supply of all our wants, as shall be needful for us. A Christian may say, Lord jesus do thou ascend into Heaven to hold a place for me against I come, to procure the graces of thy Spirit, to reconcile me unto God, to make intercession for me, and then I shall be happy. And thus we see it is for the good of Christians that Christ is ascended. SERMON XXXIII. LUKE 24. 13. And behold, two of them went that same day to a Village called Emmaus, which was from jerusalem about threescore furlongs. TWelve several times Christ did manifest himself after his resurrection, five whereof were in one day. The first was to Marie Magdalen: The second, To the women coming from the grave. Of these two we have spoken, and are come to the third, to these two Disciples going to Emmaus; In which manifestation there are divers things to be considered: First, what disposition Christ did find them in, laid down in two circumstances. First, 1 That they went to a Town called Emmaus, that was about threescore furlongs off jerusalem: Circumstance. They did not attend the grave and seek for Christ (as Marie did) but they were going away from him and from jerusalem, as men clean out of heart. Here we are to consider the kindness and goodness of Christ, that he did not only manifest himself to them that sought him and did attend the grave, but to them also that did go away from him; so we see the disciples were in another condition, they heard a brute of Christ's rising, yet they were not wise to nourish this same spark, but they were as men out of hope, and yet Christ goes after them and leaves them not, till he had brought them home to the company of believers. So here is the goodness and kindness of Christ not only to manifest himself to those that seek him and attend upon good means, but also to those that go away, and have not a thought of him: so we see john 7. the woman of Samaria, that came to draw water, she had not a thought of Christ, and yet he did manifest himself unto her: and Luke 2. 8. the Shepherds were tending their flocks by night, they had not a thought of Christ's coming; but the Angels came unto them, and told them that Christ was borne, when they looked not for it: so also Matth. 8. when Matthew was about his bags and his money matters, he had not a thought of Christ, yet than he called him: Here we may see it is God's mercy to prevent us with his love, when we have not a thought of him, but are busy about our profits and pleasures, SERMON XXXIII. than he seeks us and brings us home unto himself, even when we are going from him: as (in the comparison I showed you a little before) though a man turn his back upon the Sun, and go away from it, yet the Sun follows him with his heat, light, and beams, so when we are going away from Christ, he follows us with his kindness, and follows us with his goodness and mercy: so Christ did manifest himself to these two Disciples when they were going from him, therefore let us think of the kindness and goodness of Christ. Esay 55. saith the Lord, I was found of them that sought me not: It is a great mercy of God, that he will be found of them that seek him, but a greater mercy that when men go away from him and have not a thought of him, than he to seek after them. The second circumstance is, 2 that although they were going from Christ and from jerusalem, Circumstance yet they were talking of him by the way, there was some sparks and seeds of goodness left. Now this Town they went to was not a Town of Religion, though a Country Town, and it is very like that they went about country business, yet as they went by the way they talked of Christ: 〈◊〉 must teach us what manner of talk a Christian must have, though 〈…〉 worldly business, going to a Fair, or to a Market or any other journey. We read 2 Kings 2. 11. when Elias and Elisha went together, they went walking and talking till a fiery Chariot came and parted them, took away Elias and left Elisha on his calling. And what were they talking of? not of money matters but of immortality and of Heavenly things: so in the Acts, when the Eunuch was on his way riding in his Chariot, and had no body to talk with, he pulls out his Bible, and would have God to talk with him: and to this end Deuter. 6. 7. we have a Commandment from God to speak of his Word, Simile. When we rise, when we lie down, when we go by the way, and when we be at our meat. Thus Psal. 37. 30. David saith, The mouth of the righteous will speak of wisdom, and his talk will be of judgement; and he gives a reason of it, because the Law of God is in his heart: so a righteous man's mouth will speak of good things, he will be talking of Religion. Simile. If a man have a Spring in his ground he can hardly hold it but it breaks forth into other grounds: in like manner if there be a spring of grace and of goodness in a man's heart, he cannot hold it, but it will break forth and flow out to others: therefore, when men go up and down and never speak of the Word, it shows there is not a Spring of grace in them. It is a good thing for a Christian to talk of Christ, and of the work of Redemption, and of the great things that God hath prepared for them, even when they are about their worldly business and labours; and if it be a good thing to speak of Christ and of the Word when we be about our labours and business, than it is much better to talk of the Word when we come from a Sermon, and from hearing the Word preached on the Sabbath day, or at other times. Nehem. 8. 1●. It is said, The people rejoiced that they had heard the law read unto them, and that they did understand the sense of it: Simile. so when we hear the Word of God preached, we should go away rejoicing that we have heard it, and understood the sense of it. Luk. 2. 44. When they returned from jerusalem from the feast, they went in Troops, and a great company together, the reason was, because they might speak of the good things that they had heard: so it is a Christians duty to go in companies together, Simile. to confer of the good things they have heard. We see when men come from the Sea, they will speak of the Sea, Simile. or from the War, they will speak of the War; or from the Market, they will talk of the Market: and if men have been at their work, they will talk of their work; but many times we go to a Sermon, and speak not a word of that: the Mariner may speak of the Sea, the Soldier of his War, the Husbandman of his Markets; but it is a pitiful thing that Christians will not speak of the good things they have heard out of the Word of God: There be three causes why men do not speak of it. The first, ● a profane contempt of God and goodness, Causes why men delight not to speak of the word. because they desire to have as little to do with him as may be: as the devils, Matth. 8. 29. cried out and said, What have we to do with thee jesus thou Son of God? so they say, 1 What have we to do with God and goodness? and as in job 21. 15. the wicked said, Simile. who is the Almighty that we should serve him? and what profit should we have if we should pray to him? The second is, 2 want of caution; that 〈…〉 watchful over their ways, but suffer a great deal of idle speech to come from them, as the waste water of a conduit; for many men do not consider that they shall answer for every idle word, not only for the bad words, but for the idle also that tend to no good end. Simile. We see in a conduit, there is not only a pipe to let out the water, but a cock also to hold it in; so we must have a cock, as it were, to keep in our speeches; therefore as David prayeth, Psal. 141. 3. Lord, set a watch before the door of my lips: so we must go to God, and pray him to set a watch before the door of our lips. The third is, 3 want of love to our brethren: because we do not love them, therefore we do not speak of good things to them; for if we did love them, than we would be ready to impart the good things that God hath made known to us. The second general point is, Secondly, How Christ did manifest himself to them. how he did manifest himself unto them: and that was first when they were talking of Christ by the way, than he came and did join himself unto them: Here we see the blessing of God upon good talk; 1 let men talk of Christ when they be going on their way, and when they be at their labours, when they be journeying, and they shall find the blessing of God upon their speeches; therefore, wouldst thou have Christ present at thy table, and at thy labours, and as thou goest by the way, then speak of him, for there is such a drawing power in good speech, as it will draw Christ to thee; and let us speak of him and of Religion, and then we shall find the blessing of God upon us, but as long as there is filthy speech and cursing amongst us, Christ will not come to us, but that will drive him away from us. Secondly, 2 in the manner we may observe, that Christ did manifest himself and they did not know of it; their eyes were held that they did not see him: so Christ doth manifest himself in his word and in the Sacraments, Simile. and talks with us from day to day, and yet there is not one of twenty that knows it: the Israelites had a presence of God in the midst of them, yet they asked if there were a presence of God amongst them; so there is a presence of God amongst us, and yet there is such a veil of ignorance before our eyes that we cannot see Christ; and therefore we must pray as David prays, Lord, open mine eyes that I may see the wonders of thy Law. The Church saith, Cant. 3. It is the voice of my well-beloved; so the people of God know the voice of Christ howsoever the world doth not know it. ay, Quest. but what 〈◊〉 reason they did not know Christ? It is said, their eyes were held; so the fault was not in Christ, but in their eyes: now the Papists take occasion at these words and such like places of Scripture to uphold their transubstantiation, that seeing Christ can transform himself to any shape or any likeness, then why may he not be without a form in the bread and wine? To this I answer, Sol. 1 There is a fault in the consequent. 2 In the ground: First, In the consequent fo●●●ppose that it should be granted that Christ could change himself into any form, yet he could not be without a form; as wax may be changed into any one form, and yet it cannot be without a form, Simile. it is wax still; so though we grant that Christ can change himself into any yet he cannot be without a form, he is a man still. And as there is a fault in the Consequent; so there is likewise in the Ground; for Christ did not change himself, but their eyes were held that they could not know him. Now the reasons why their eyes were held are two: Two reasons why Christ could not be s●ene. First, That they might be grounded on the Scriptures, and not on the bodily presence of Christ; 1 which may teach us, that it is a more comfortable thing to have our faith founded on the Scriptures, than on Christ's bodily presence. It may be many an one thinks if he might have a visible presence of Christ he should have comfort; O but it is a better thing to have our faith founded on the Scriptures. Secondly, 2 to teach them, that properly to discern natural objects is the power of God: if our eyes be shut we cannot see, if our ears be stopped we cannot hear, till God be pleased to open them: so that we are not able to discern between one man and another, but by the power of God: now if we cannot discern of any thing here but it must be of God, much more we cannot discern the way to heaven but it must be of God. Thirdly, it is said, that Christ came and did join himself with them, and demanded what manner of speech they had: Thirdly, Christ joined with them. so if Christ were present he would demand what manner of speech, and what manner of communication ye have; what, do you talk of Christ? do you talk of Religion, or of the word? If ye talk of Christ and of Religion and of ●oly things, than I have a blessing for you, but if ye talk of the world, of money matters only, I have no blessing for you: which may teach us, that if Christ should come amongst us, as he did to the Disciples, he would look after our discourse what it is of. Many a man thinks he may speak what he will, and what he list himself, O but if Christ were present he would demand what speech they had: we see in the time of a public judgement, jer. 8. The Lord harkened and heard, so now he comes to our houses, and hears what passeth between the wife and the husband, and what they speak in their houses and at their labours, and as they travel by the way. Now Christ doth not demand of them what they said, because he was ignorant of it, for he knew what they said; but he had another end in it: as Gen. 3. when the Lord demanded of Adam what he had done? it was not that he was ignorant of it, for he knew well enough what he had done; but by this means he calls him to the consideration of his fault: and so Gen. 4. when the Lord asked Cain, where is thy brother Abel? it was not that he was ignorant of it: so in this demand, it was not that Christ was ignorant, but it was to nourish and to continue their good communication; for when a stranger comes if men be talking of good things they will be silent; therefore Christ asketh this question to set their good talk on foot again. Hence we must take heed we do quench good speeches, but labour to nourish them; as we see Act. 28. The Barbarians kindled a fire and Paul gathered sticks to nourish the same; Simile. so if there be a fire begun (any good speech) we should get a bundle of sticks, we should nourish the good talk: a number cannot abide good speech, they say they come to be merry, whereas if they were wise, this were the only way to make them merry: Simile. if a number of children were in the dark, and a merciful man should set up a light for them to light them the way home, and one should go and blow out this light, what a wicked deed were this? so we are here in this world like little children in the dark, and when men be speaking of good things they do set up a light, which to quench were a very evil thing. The next thing is, the answer of Cleophas to this demand, wherein there be two thing to be considered: 1. A Reprehension. 2. A Declaration. First, a Reprehension; Cleophas doth reproove Christ, by way of admiration, saith he, Art thou only a stranger in jerusalem, and hast not known the things that are come to pass there in these days? can there be any so ignorant of it? Now as Cleophas doth wonder and admire at Christ, we may truly wonder and admire at the ignorance that is amongst us; it was Christ's speech to Nicodemus, joh. 3. Art thou a teacher in Israel, and dost not know this? so we may say, art thou a Christian, and hast thou had means of knowledge so long and art thou ignorant of the principles of Religion? The second is, a Declaration; and herein we observe, that the Disciples had faith; First, Faith. secondly, that it was weak faith they had. Faith was seen first, in commending of Christ; and secondly, in discommending of the fact of the jews in killing of Christ. First, their faith was seen in commending of Him, and there were three things they commended him for, first, that he was a rare man, he had rare things in him; so a Christian must be a rare man, it is not ordinary things must content him: Three things a Christian is commended for. Matth. 5. our Saviour saith, If ye love your friends only what singular things do ye? a Christian must have singular things: and so Paul, 1 2 Tim. 3. But continue thou in the thing thou hast learned; a Christian must excel and go before others in all things. 2 Secondly, he was mighty in word and deed; there is many an one mighty in word but not in deed, 3 but a Christian must labour to be mighty in both. Thirdly, Before God and man; so it is not sufficient to approve ourselves to God but to men also, as 2 Cor. 9 the Apostle saith, we must procure things honest in the sight of men also; so that a Christian must approve himself to God first, and then to men. Secondly, Secondly, their weakness of faith. The weakness of their faith was in these words; But we trusted it had been he that should have delivered Israel, and as touching all these things to day is the third day since they were done: we were of good hope that it was he that should have delivered the Church, but now we do not hope, all our comfort is gone, he is now crucified and killed, and laid into the grave; indeed we had good hope, and we looked for great matters, but now we do not: so that their faith was shrewdly shaken; and it may teach us, that a man may have true faith, and yet be shrewdly shaken; the truth is, it cannot be wholly lost, because as Saint john saith, there is a seed remains, yet it may come to such a stand as that he may have little comfort of it: Simile. as a man may have a little coal of fire by him and yet may sit till he be a cold, till he rub his hands, and knock his feet and heels together; so a man may have true faith and yet as little joy and comfort by it as though he had no faith: as David did, Psal. 30. I said in my prosperity I shall never be moved; yet in the next Psalm he saith, I am clean cast out of thy sight: so job 20. saith he, I have sinned, what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself? so Matth. 14. 30. Peter walked upon the water at first, but when he saw the waves rise, than his faith began to be at a stand; so a good man may be at a stand in his faith, therefore though a man feel weakness of faith in him, yet he ought not to be discouraged, but must labour to help the weakness thereof: is the man in the Gospel cried out and said, Simile. Lord, I believe, help my unbelief; so we must say, Lord I have faith, help the weakness of my faith: I, but what was it that did weaken the faith of these two Disciples, and why did not they trust still in him? I answer, there were three things that did hinder their faith: The first was, Three hindrances of the Disciples faith. Scandalum crucis, the scandal of the cross, for as long as they saw Christ in his power walking on the sea, casting out of devils, giving sight to the blind, cleansing of the Lepers, raising up of the dead, 1 so long they had faith in him; but when they saw him hang on the cross, crucified, and killed, and laid into the grave, than they began to stagger; this it was that did weaken their faith: and I would to God it were not so still, for it is the scandal of the cross that doth weaken out faith now adays, for as long as all things go well with us, that we be in health, peace, and want nothing, we are the beloved of the Lord: ay, but let the cross come, and then we begin to sink and be as men out of heart: as the people of Israel, when they came out of Egypt by a strong hand with signs and wonders, than they rejoiced, but when they came into the wilderness, and wanted bread and water, than they said, would to God we had died in Egypt, Exod. 17. so judg. 6. 18. this it was that did stagger, the faith of Gideon, saith the Angel, God is with thee thou valiant man: he replies, O my Lord, if the Lord be with us why then is all this come upon us? so Eliphaz saith to job 4. 3. Behold, thou hast taught many, and hast strengthened the weak hands; but now it is come upon thee, and thou art grieved, it toucheth thee, and thou art troubled; the hand of God is upon thee, and thou art out of heart: and therefore it must be the wisdom of a Christian to strengthen his faith by the cross, and not to weaken it, for it was the triumphant chariot to carry Christ to glory, lest that for want of wisdom that which should be a means to strengthen our faith become a means to weaken it, for indeed this might strengthen our faith, because the way to heaven is through many afflictions and tribulations, as Paul saith, Act. 14. 22. The second is, 2 The consideration of the time; for they say, this is the third day: as if they should have said the scandal of the cross we could have passed by, but the consideration of the time, that this is the third day and yet we have not seen him, how can we choose but doubt? why, though it was the third day, yet it was not expired, but they were too hasty, and too nimble, Esai. 28. 10. it is said, That he which believeth shall not make haste: I, but these were too quick and too nimble, for though the third day was come yet it was not expired, and therefore they cast away their confidence, and so this it was that did weaken their saith: this is that which doth weaken the faith of many because they have not the thing that strait they desire; they have not comfort by and by, therefore they cast away the confidence they have in God: good Moses was overtaken that way when he complains, Exod. 5. 23. For since I came to Pharaoh to speak in thy Name, he hath vexed this people, and yet thou hast not delivered thy people; there Moses was too nimble with God; therefore it must be every man's wisdom to wait on God, till the time come of his comfort and deliverance, they must not be too hasty and too quick with God. Galath. 4. 4. it is said, When the fullness of time was come, God sent forth his Son made of a woman, etc. there was great expecting and looking for of Christ when great men, Kings and Queens, patriarchs and Prophets came into the world, but Christ came not till the fullness of time was come; and when that was come, Christ came; so when we look for ease, comfort, and for deliverance out of trouble, yet we cannot have it till the fullness of time be come, that God hath appointed; and therefore we must not be too hasty and quick with God. The third thing that did weaken their faith was, 3 that although the Angels had told the women that Christ was risen, and the women had told the Disciples, and there was great evidence that it was so, yet they did not see him; this it was that did weaken their faith: so men must take care of this, that they do not tie their faith to their eyes and fingers, that they will believe God no longer than they see with their eyes, and feel with their fingers, for a Christian must believe God against sense and reason. It is the manner of the world as long as they see with their eyes, and feel with their hands, as long as they have peace, and ease, and wealth, so long they do believe God, but when this fails, than their faith fails them. ay, but Christ saith to Thomas, Blessed are they which believe and see not: Thomas did believe when he saw, but it is a more blessed thing to believe and see not; and therefore we must rest in the promises of God against sense and reason. Now finding this weakness of faith in them, he doth labour to re-establish and strengthen them; lo here we may see the goodness of God, that by the weakness of their faith he doth take occasion to strengthen the same. It is the great mercy of God that all things shall work together for the good of them that love him; there be a number of things in the world that seem to work against the people of God, but God turns all of them to the good of his people, Simile. and of them that love him: as we see in a Clock, that some wheels turn one way and some another, yet all serve to make the Clock go; so there be many crosses and contrary things in this world, but all serve to one end, even to work for the good of them that love him. This may bring comfort to Christians, that the weakness of their faith the Lord can turn to their good: Simile. we see in experience if a man set young Trees, he will pull and shake the Tree, as if he would pull it up, and all that he doth is but to settle the Tree the faster; even so the Lord doth many times, as if he would overthrow a Christian, and yet all is to settle his faith, and to make him cleave the faster to God. Now Christ doth strengthen the faith of his disciples two ways: 1. By reproving and rebuking of them. 2. By informing them. First, he reproves and rebukes them, that they were slow of heart to believe the scriptures; which may teach us, that if there be a presence of God among us, he will be reproving of us, whereas many think they may go away with any sin closely, yet if there be a presence of Christ among us, he will reprove us for our sins, and for the weakness of our faith: This is that which Christ speaks in the Gospel of Saint john, That when the Spirit of Christ is come into the world, he shall reprove the world of sin, etc. so if the spirit of Christ be come into our hearts, he will reprove us for misspending the time, for our ignorance, for every thing that is amiss; but if it be not so with thee, but thou art at peace and securely sleepest in thy sin, than the spirit of Christ is not come into thee; for if the spirit of Christ be come into thee, he will reprove thee of thy sins, and make thee say (as the Lepers said, We do not well to tarry here, etc.) O, we do not well to break the Sabbath, to be drunken, to speak filthily, we do not well to lie or to swear. Now what was that he reproves them for? That they were slow of heart to believe the Scriptures: and here we are to take notice of a corruption that is in us, that we are slow to believe the Scriptures, and the Gospel, but quick to believe a foolish tale, or a lie, or a false report of our neighbours, from this the Lord hath much ado to stay us, although he hath strictly charged us to inquire the truth of it, Deut. 17. 4. where he saith, If it be told thee, and thou hast heard it, then shalt thou inquire diligently if it be true, and the thing certain, before we speak of it. If there be a false report of a good Minister, or of a good Christian, that we can believe presently, but we are slow to believe the Scripture or any good thing, we are tardy, here is our fault, and this corruption hath been in our nature ever since the fall of Man; for we see Genes. 3. The Lord told Adam, That in the day that he did eat of the fruit, he should dye the death; but the devil came and told him, Ye shall not dye at all (clean contrary) and yet we see that they were more ready to believe the devil than God: Will ye see a comparison to explain it the better; Simile. If an earthly king should say to us, If ye will be contented to do me some service a few days, and to attend me, I will afterwards advance you and bestow great honour upon you, what man is there that would not rest himself upon the king's promise? In like manner, God hath said unto us, Attend me in the duties of holiness, and do me service a few days, whilst thou livest here, and afterward I will make you an Heir of the Kingdom of Heaven, and thou shalt be near unto me, and yet we will not believe God. Now there be two uses to be made of this Doctrine, which shall be declared unto you (God assisting) the next time of our meeting. SERMON XXXIIII. LUKE 24. 26, 27. Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses, and all the Prophets, he expounded unto them in all the Scriptures, the things concerning himself. We heard the last day how Christ did labour to SERMON XXXIIII. strengthen the weak faith of his Disciples when they were going to Emmaus, and therefore let us travel with them and overhear them; that so that which did serve to strengthen them in their faith, Simile. may serve to strengthen us in ours: If a man have a leg or an arm out of joint he cannot be at rest until it be set again, even so when we feel weakness of faith, let us not be at rest till we have gotten the same strength of faith that we had before, therefore let us creep into the company of Christ, Simile. and go as far as Emmaus with him: If a man hang on the top of an high Tower by the hand, and there be a number of sharp stones under him, that if he fall it will burst him in pieces, how careful will he be to strengthen that hand lest he fall down? so faith is the hand we lay hold on God by, and we hang, as it were, at the top of an high Tower, whence if we fall, we are like to fall to hell, how careful therefore should we be to strengthen that hand? Now two ways I told you Christ doth labour to strengthen their faith: 1. By reproving of them. 2. By informing of them. Of the first we spoke the last day, Two reasons why we are so slow to believe the Scriptures● and therefore are now to proceed to the uses; but before we come to them, give me leave to show you two reasons, why we are so slow to believe the Scriptures: 1. Nobilitas Objecti, The nobleness of the Object. 2. Debilitas Subjecti; The weakness of the Subject. The first is Nobilitas Objecti; 1 the nobleness of the Object: for the Scriptures are the wisdom of God, which wisdom goeth infinitely beyond our reach, being of such infinite excellency that we cannot attain the height of them; for as the Philosophers say, that a thing exceeding sensible doth destroy the senses, Simile. as too much light doth destroy the sight, too much cold doth benumb the senses, too much heat doth consume us, too much noise doth make one deaf; so the wisdom of God, being of so great excellency above us, that it transcends the capacity of our understandings, cannot be apprehended by us, and therefore we are slow to believe the Scriptures. Secondly, 2 Debilitas subjecti, The weakness of the subject; the Scriptures excellency, and the dulness of our apprehension makes us slow to believe; for nature cannot work above her power, but the wisdom of God is above the power of nature; for as the Apostle saith, The natural man perceiveth not the things that be of God; because there must be a power above nature to make us to understand and believe them: therefore as the woman of Samaria saith, john 4. The Well is deep, and I have nothing to draw with: Simile. so we may say, The Scriptures are deep, and we have not any thing to found them with, therefore we are slow to believe them. Now the uses to be made of this first point are: First, seeing we are so slow to believe the Scriptures, no man need to marvel though we see so few converted, Use 1. or so few believe; for every man hath a let in his own nature, therefore no marvel though so few believe: Let a man fling a narrow-mouth bottle into the sea, and if the mouth be downward it will receive no water; Simile. so we are like narrow-mouthed bottles, for although we be in an Ocean sea of good means, yet we cannot receive it, we have a let at home in ourselves. Secondly, 2 seeing we are slow to believe the scriptures, seeing we have such a let in ourselves at home, therefore it must be our care to take the more pains, and to labour with our hearts, that so we may believe the Scriptures. If a man have nothing but green wood he must take the more pains to blow it, and to lay it together, that so it may burn; Simile. so seeing our hearts are like unto green wood, we must take the more pains with them, to make them believe the Scriptures: Secondly, by informing of them: and two things he doth inform them of: 1. Of the Necessity of his suffering. 2. The good Use and utility of the same. First, Two ways how Christ strengthens his Disciples faith. that it is needful that Christ should suffer; and secondly, that by suffering he must enter into his glory: and thereby seeing this was the way for Christ to enter into his glory, he takes away the scandal of the Cross. First, First, the necessity of Christ's sufferings. It was of necessity that Christ must suffer; now the necessity was not in himself, for he might have gone to glory the same hour he came into the World, because it was hereditary to him, but in regard of us, for it was the good of us that made a necessity, and put this upon him. Therefore, Paul saith, Ephes. 5. 2. He gave himself for us, and Heb. 2. He tasted of death for all men: therefore, he suffered not for himself, but it was for us: One asks the question, What is the reason that Christ calls it his glory? and answers, he calls it so in regard of us, for he could have gone some other way, but we should have been left here; therefore it was needful in regard of us, and that by reason of a double necessity: 1. The Necessity of paying the price of Man's Redemption. 2. The Necessity of good Example. The first was, 1 The Necessity of paying the price of Man's Redemption, because when we have sinned, Necessity. such is the justice of God, that either we must suffer in our own persons, or we must suffer in the person of Christ, either Christ must suffer or we: therefore when the wrath of God was ready to seize upon us, it pleased Christ to suffer for us, and to satisfy the justice of God. We may remember by this occasion that which I have showed heretofore, that O●esimus, after he ran away from his master, Paul converts, and sends him home again to his Master, with a letter in his hand to this effect; Receive him again, Simile. if he have done thee any wrong, set it on my score, I will answer it: so we are run away from God, and Christ hath sent us back again with a letter as it were in our hands to this effect; Father, admit them and receive them into thy favour, make them partakers of thy glory, If they have done thee any wrong, or ought thee any thing, set it on my score, I will answer it; I jesus have written it not with pen and Ink, but with mine own blood: and therefore we see it was needful that Christ should suffer to pay the price of man's Redemption. Secondly, 2 it was needful that Christ should suffer, in regard of good ex●●ple; for no man would go to Heaven through so many troubles, Necesstie. unless Christ had gone before them. Saint Peter saith, Christ hath suffered, leaving us an example, therefore did he go through all these troubles and shames, that we might be contented to follow him: If a Man go through bushes, briers, Simile. rugged ways, through dens and caves and rocks, if he find the footsteps of his loving friend, this giveth him comfort: so seeing we find the footsteps of Christ in these afflictions, we may be bold to go on that way; and therefore it was of necessity that Christ must suffer, as well in regard of good example, as to pay the price of man's redemption, what man then hath cause to be offended at the scandal of the cross, seeing it was so needful that Christ should suffer these things? ay, Quest. but some Man may say, Was it of necessity that Christ should suffer so many things, that his head should be crowned with thorns, that his back should be whipped, his face buffeted, his sides pierced, and he himself at last to die such a shameful death as on the cross? I answer, Sol. it was needful that Christ should suffer all these things which we have spoken of, for if he had suffered less, than it would have done us no good: Man's sins were so hateful in the eyes of God, that he must suffer all these things, howsoever the Friars say, that one drop of the blood of Christ was enough to redeem us, yea all Men, yet it cost Christ all his blood to redeem Man: for when Man had sinned, all the Angels or Archangels in Heaven could not redeem him, nor all the patriarchs and holy Men, but it must be the blood of the Son of God, and all his blood, and in so great extremity as we have heard. From the consideration of this we have the more cause to be thankful unto him; as joh. 13. Peter wonders at the humility of Christ, that he would stoop so low to wash his Disciples feet; or he that was the Lord of all, higher than the Heavens, Simile. should stoop so low to wash my feet; so we may much more wonder and admire at this love of Christ, that he would dye for us, and dye such a cursed death: O Lord wilt thou interpose thy soul for mine, and thy body for my body, and dye for me that I might live still; and therefore we have no cause to be offended at the cross of Christ, but we have cause to be the more thankful to God for it, and to say as Saint john saith, He hath loved us, and hath washed away our sins in his blood: as it is Esay 53. All we like sheep have gone astray, we have turned every one to his own ways; and the Lord hath laid upon him the iniquity of us all. Ambrose confesseth that he was more beholding to God for the work of Redemption, for redeeming him with his blood when he was lost by sin, than for creating him by his Power: Therefore, this may take away the scandal of the cross, because it was of necessity that he must suffer. Now that which took away the scandal of Christ's cross, may take away the scandal of our cross: for many times a Christian man is at a stand and at a maze in himself, and saith as the Disciples said, We trusted it should have been he that should have delivered Israel: so I trusted and hoped once that I should have been saved, but there be so many crosses and so many troubles come upon me, that I doubt, I make a doubt of it, whether I shall be saved or no. And that it is needful we should suffer as Christ did, these reasons plainly show: First, Three reasons why of necessity we must suffer. it is of Necessity that we should suffer, because we should be conformable to him, for as the head suffered so must the members; as Christ speaketh Matth. 1 16. If any man will follow me (saith he) let him deny himself, and take up his cross and follow me; so Col. 1. 24. Now rejoice I in my sufferings for you; and fill up that which is behind of the affliction of Christ in my flesh: as Christ suffered in the flesh in himself, so Paul suffered in his members; and therefore it is of necessity that we should suffer. Secondly, 2 because there be a number of sins that be so sunk and soaken into the flesh, that they cannot be purged out but by the cross: so David saith, Psal. 119. 67. Before I was afflicted, I went astray, but now have I kept thy word, so Esai. 27. 9 By this therefore shall the iniquity of jaakob be purged, and this is all the fruit, the taking away his sins: hence there be a number you see of sins that are so sunk and soaken into the flesh that they cannot be purged out but by the cross; Simile. as if gold be rust and canker-fretted, it cannot be helped, but it must be cast into the fire, so there be some sins that cannot be purged out, but it must be by the fire of affliction. Thirdly, 3 it was of Necessity that we should suffer, To prevent sin in us: so we see Gen. 20. the Lord came in a dream to Abimelech and told him that he did keep him that he should not sin against God; and how did God keep him? by laying his judgements upon him, so 2 Cor. 12. when Paul was carried into the third heavens; and saw things that could not be uttered, lest he should be lifted up above measure, the Lord sent the prick of the flesh and the messenger of Satan to buffet him, to keep down this natural pride; so we see there is a necessity of the cross; and therefore have no cause to be offended at it. The second thing that Christ doth inform them of, is, the good utility, end and issue that the cross hath: that it is so far from taking away any thing, Secondly, Christ informs them of the utility of his Suffering. as that it doth open away to the kingome of heaven, as Phil. 2. 8, 9 Paul shows, he humbled himselve and ●●●me obedient to the death, even to the death of the cross, wherefore God hath also ●●ghly exalted him, and given him a Name above all other Names: here is another consideration to take away the scandal of the cross, because it was by it that Christ entered into his glory; so if we will go to glory, we must go the same way; there is no other, there is no nearer way to heaven but by the cross, as it is Act. 14. Through many troubles and afflictions we must enter into the Kingdom of Heaven: so Matth. 20. when the woman came with her two children, she makes this request to Christ, that the one may sit at his right hand, and the other at his left: Christ answers by way of question, Can ye drink of the cup that I must drink of, and be baptised with the baptism that I must be baptised with? for before ye drink of the cup of glory, ye must drink of the cup of affliction, therefore no man ought to be discouraged at afflictions or crosses, seeing it is the way whereby we enter into glory. 2 King. 2. 11. when Elias was taken into heaven, he was not carried in a golden chariot, Simile. as the Papists say that Henoch was, but it was a chariot of fire, and horses of fire; and yet he was not afraid of them, because they were the horses and the chariot that should carry him to heaven; so when we see the fiery horses of afflictions and of death to come, we should not be afraid of them, because they be the horses and chariots that carry us into glory: therefore this is that which should make us go cheerfully through all troubles and afflictions; this is that which made Paul say that he counted all things but dung and dross that he might win Christ, and that he might come to glory; so whatsoever it cost a man though it cost him his life and his blood, yet all is well bestowed so he may win Christ and come to glory. Now to this information he doth annex a Confirmation, Fourthly, confirmation, to information. and proves it by the Scriptures, and so begins at Moses and the Prophets and doth interpret all the things that are spoken of him. Now herein we may observe many things: first, he doth labour to sound the faith of the Disciples on the Scriptures; he might have discovered himself at the first and said, I am he, or might have showed them his hands or his sides, as he did afterwards in this chapter; but he goes on, and leads them through the Scripture and doth interpret unto them all the places that were spoken of him; the reasons, because he would their faith should be grounded on the Scriptures: which must teach us that we must ground our faith only on the Word of God; therefore Christ saith, Search the Scriptures, for in them ye think to have eternal life; so it is not true faith till it be founded on the Scriptures, it may be a counterfeit, or it may be an opinion, or it may be a persuasion, but it cannot be true faith till it hath his ground there; so saith Paul, Rom. 10. Faith cometh by hearing of the word preached; as also the Schoolmen say, the best resolution of faith is of God, that they do believe because God saith so: here we are to take notice of an error in the world, that many say, they have faith, and yet have no ground for it, but they will tell you such a Preacher said so, or such a good man, or we heard it a great while ago, but it is not true faith till they can say that God spoke it, well he may have a persuasion, or an opinion, or a conceit, but it cannot be true faith till it be founded on the word of God. Thus we heard in the former verses, how Christ did found the faith of the Disciples on the Scriptures; he might have discovered himself at the first, and have given them a sensible knowledge of him, as he did after in this chap. but He drew them on by little and little, and did lead them through the Scriptures, the book of God, that so he might open unto them all that was spoken of him. In the next place we come to the discovery of him, where we may see that when they drew near unto the town they went to, Christ makes a proffer to be gone, as though he would have left them, after he had begun the work of grace in them, and had kindled some sparks in them: in like manner through the wise dispensation of God he doth still, he begins the work of grace, and kindles some sparks of faith in us, and then he will proffer to be gone, if we be not wise to lay hold on him, and retain him: therefore Moses makes his prayer, Numb. 10. 36. every time the Ark removed, Return O Lord, to the many thousands of Israel; he knew that the people had given God just cause to be gone from them, therefore he makes his prayer that God would yet return again to them. In like manner David, Psal. 44. 9 makes his complaint, But now thou art far off, and puttest us to confusion, and goest not forth with our armies: here David seeth the Lord to shrink from him making a proffer to be gone, & therefore complains he thus; so we shall find that the Lord doth shrink from us and makes a proffer to be gone, and to take away the Gospel and our comfort, if we be not wise to lay hold on him, and stay him. Now there be three things by the which a man may know when Christ's makes a proffer to be gone: Three trials to know when Christ will be gone from us. First, When men grow idle and cold in the use of good means, in prayer, hearing the word, 1 reading and meditating thereon, they do not apply themselves to it as they have done, but they attend about the world, this makes Christ proffer to be gone. Luk. 2. 47. joseph and Mary never lost Christ all the while they were in Egypt, they kept him when they were under the cross, and in affliction, but when they were in peace and at jerusalem than they lost him; and the reason was, because they attended their friends, kinsfolks, and the rest of the company, but did not attend Christ, never looked after him, therefore he was presently lost; even so most men as long as they be under the cross keep Christ, but when they be in peace than they lose him and the comfortable feeling of faith; they attend to the world, to their profits and pleasures, and grow loose in the use of good means, forgetting to nourish the good things and holy feelings of God's favour in themselves: to this effect, Psal. 51. 11. David prays unto God, That he would not take away his spirit from him; he felt the Lord to shrink from him, and make a proffer to be gone, and therefore he says, Lord, take not thine holy spirit from me, whatsoever thou take away from me, though it be my crown and kingdom, yet take not thy spirit from me: As we see if a man hath fish in his pond, as long as the water tarries, Simile. so long the fish will remain, but if the water be drawn out, than the fish will follow the water; even so as long as we use good means, so long Christ will tarry with us, but if once we grow lose then Christ will follow the means. And this is the first thing whereby we may know whether Christ makes a proffer to be gone. Secondly, 2 we may know whether Christ makes a proffer to be gone, When we live in known sins against our judgement and conscience, giving way to our flesh, and following bad examples, than we may justly fear he will be gone, or make a proffer to be gone. For as Ezek. 8. 6. the Lord saith, Son of Man, seest thou not what they do? Even the great abominations that the house of Israel committeth here, that I should go far off from my Sanctuary: So if we commit sins against God, it will cause his Spirit to depart from us: as also Exodus 33. 7. When the people of Israel had committed a great sin against God in worshipping the Calf, Moses took the Tabernacle, and did pitch it without the Host: to show unto the people that God was departing from them, because of their sins, if they were not wise to stay him by repentance, and turning to him by Prayer: Another example hereof we have, judges 16. 20. Samson, who was a good man, and yet because he loved a harlot and sinned against God, The Spirit of the Lord departed from him; for when she said, the Philistians be upon thee Samson, he awo●ke out of his sleep, and said, I will go out as at other times before, and shake myself: And he wist not that the Lord was departed from him: Even so if good Men sin against God, it will cause the Spirit of Christ to depart from them, for when they have committed great sins against God, though they shake themselves and think to do as they have done before, to pray and perform such like duties, yet for their life they cannot, because the Spirit of God is departed from them: hence we may learn that though a man be a good man, yet if he sin against God, God may give him over, and he may lose the Spirit of grace, and the comfortable feeling of it for a time; therefore every man must take heed how he give way to the flesh to commit sins against God, and as Jacob's sons said to the Sichemites, If ye will be circumcised, then will we give our daughters to you and take your daughters to us, and we will be one people, Genesis 34. 16. Even so God saith to us, if ye will be circumcised and cut off your lusts and your sins, and be a sanctified and holy people, than ye shall be one with me; but if ye will not be circumcised and cut off your lusts and your sins, than ye will cause me to depart away from you. And this is the second thing whereby we may know when Christ makes a proffer to be gone. Thirdly, 3 When we feel a decay of God's graces in us, when we have lost our zeal, care and love; as when the King removes from a place, we may know it by his carriage going before: Simile. so the graces of God's Spirit be as it were the carriage; therefore when this goes away, know then Christ will remove, than he makes a proffer to be gone. But why did Christ make a proffer to be gone? It was not that he had any purpose to depart, but to try their affections, and to see what account they would make of him; so the Lord doth still make a proffer to be gone from us, and to take away the Gospel and many times the comfortable feeling of his favour; which he doth to try our faith and our affection, and to try what account we will make of him. So we see Matth. 15. 22. Christ deals with the woman of Canaan, makes a proffer to be gone, as may appear by conferring this with other places: for it is said in Mark 17. 24. Christ went into an house, and would have no man know it, as if he would have been gone from her, yet she follows him; he goes into the fields, and yet she follows him; this was not that he had any purpose to be gone from her, Simile. but to try her faith and her affection. As 1 Sam. 7. 2. the Ark was in the borders of Israel twenty years together, and all the people lamented after the Lord: He kept the Ark twenty years together aloof of them, to see how they would long for his presence: So God deals with us, he withdraws the comfortable feeling of his presence, to see how we will long after it, Simile. and what account we make of it: as a loving mother sometimes hides herself from her child, not because she means to go from it quite, but because she would try the love of her child, and how it longs after her; so Christ doth shrink away from us, and hide his presence to try our love, our faith, and our affection. Therefore, when Christ makes a proffer to be gone, we must do as the people did, Mark 1. 45. follow him, not being at rest till they had found him; though he went into never so secret a place: If he be departed away from us, we should not be at rest but follow him and labour to recover him again by prayer, meditation, and the use of good means. Now when Christ made a proffer to be gone, these two Disciples would not let him go, but one hanged on the one arm as it were, and the other on the other, till they constrained him to tarry with them. Hence we must learn that if Christ makes a proffer to be gone, we must not let him go, and do as the World does, If he will go let him go, and say, we cannot hold him; but we must importune him and constrain him to tarry with us, as it is said of the good people, Luke 4. 42. And when it was day he departed and went into a desert place, and the people sought him and came to him, and stayed him that he should not depart from, them: So when we feel Christ to depart from us, we must constrain him to tarry with us as jacob did, Simile. Gene●● 〈◊〉 26. Genes. 32. 26. When he and the Angel wrestled together, jacob laid hold on him and would not let him go, till he had blessed him: Now the Angel that did wrestle with jacob was Christ. So also Exodus 32. 15. When the Lord told Moses that he would not go with them, but an Angel should go with them; Simile. Lord (saith he) Carry us not away from this place, unless thy presence go with us: Lord, let me die here and go no further, unless thy presence go with us; so we should pray to God not to carry us away from our houses, that we may not stir from the places where we be, unless the presence of God go with us, and when we feel the presence of God to be going from us, we must pray him to tarry with us, and constrain him too. But why do they desire Christ to tarry with them? because they had tasted of the goodness, power, sweet graces, and excellency of Christ, this was the reason of it: therefore no marvel though the world let Christ go, and do not desire him to tarry with them, because they never felt the power of God, neither tasted of the sweet and excellent graces that be in Christ, but such as have tasted hereof will be contented to take any pains and labour to enjoy Christ; therefore the Apostle Peter gives us this exhortation, 1 Pet. 2. 2. Simile. As new borne babes desire the sincere milk of the word that ye may grow thereby; as who should say, If so be ye have tasted how good the Lord is, you that be Christians and have tasted of the Gospel and the sweetness of it, even as a child desires the milk of the breast, and it is not at quiet till it hath it; so desire ye the sincere milk of the word that ye may grow thereby; and as Abraham said, Gen. 18. Lord depart not from thy servant, so we should desire Christ to be with us and to say, Lord depart not away from me till the day of my death. Now there are two especial times wherein every Christian should pray that Christ may be with him: Two things, wherein every Christian should pray God to be with him. 1. In the time of Trouble. 2. At the time of Death. First, In the time of trouble, when there is misery and extremity upon us, 1 than we had need to have a great deal of grace to sustain us: we see ships in a great storm, Simile. if they have not good Anchors and good Cables they may quickly miscarry and dash against some rocks, and so make shipwreck; in like manner if trouble and danger be upon us, if Christ be not with us, we are like to miscarry, therefore as the two Disciples said to Christ, Simile. The day is far spent, and the night draws on, tarry with us; so we should say, The day of prosperity is far spent, and there is a night of affliction drawing on, therefore, Oh Lord, tarry with us, and give us a good issue out of troubles; so David prayeth Psal. 22. 11. Be not far from me, O Lord, because trouble is near, for there is none to help me: this is a special time to have Christ with us. Secondly, At the day of death, when we come to end this life, this is a special time to have Christ with us, 2 as the disciples said to Christ, Tarry with us, for the day is far spent, and the night draws on; so a Christian should say at the time of his death, My life is far spent, old age is come upon me, and sickness and death draws on, Lord, tarry thou with me, and I pray thee that I may so shut up mine eyes in this world, and that they may be opened in the kingdom of heaven, and that I may dye in thy favour, in the pardon and forgiveness of my sins, and in the peace of a quiet conscience. Thus David prayeth in the Psal. Yea even until mine old age and grey head, O Lord, forsake me not; And so again Psal. 27. 9 Hide not therefore thy face from me, nor cast thy servant away in displeasure; thou hast been my succour, leave me not nor forsake me, O God, of my salvation. And these be the two times, when we are specially to desire Christ to be with us: Now we come to the next thing, which is, how Christ was known of them, and it is said, In the breaking of the bread: here two questions are to be answered: 1 What is meant by Bread? 2 How Christ was known by the breaking of Bread? First, Quest. what is meant by Bread? whether it were ordinary common Bread, or whether it were sacred, and consecrated to an holy use? I answer, that the Bread here spoken of is not Sacramental, Sol. but ordinary Bread. The Papists take advantage by this place (as they do by all others that seem to serve their turn) for when they be urged and asked why they break the Lords institutions to give Bread, and not wine, contrary to the commandment of Christ, seeing Christ instituted both: to this they answer, that the Church of Rome hath an example to do so, because Christ did administer the Sacraments to the two Disciples going to Emmaus. But we can prove by these two reasons taken out of their own Doctrine and Canons, that this breaking of Bread cannot be meant of Bread used in the institution of the Sacraments, but of ordinary and common Bread: First, 1 because they hold it a sacrilege for any Priest to consecrate Bread without Wine; for they will have them both consecrated together, though none but the Bread be administered; but in this place there is none but Bread spoken of, and therefore it was not Bread used in the Sacraments. Secondly, because their own Doctrine and Canons say, that it cannot be a Sacrament without the five words of consecration, 2 Take, eat, this is my body; but there were not these five words of consecration; and therefore it is not meant of the Sacrament. Now they have two reasons against this argument: First, The first popish argument. In that they say, there is the same form of words that is used in the institution of the Sacrament, both in Matth. 26. and also in the Gospel of Saint Luke, where the institution is spoken of; and that is that he took the bread, and blessed it, and gave it, etc. To this I answer, they may as well prove the five loaves and the two fishes that Christ fed the people with, Sol. Matth. 15. to be a Sacrament, for there it is said, he took the bread and blessed the same and gave it, so there are the same form of words. Secondly, The second popish argument. they say, if it had not been this Sacrament, Christ would not have administered it, he would not have blessed the bread and broke it and have given it, because he was a stranger. To this I answer, Sol. that it was the manner of the jews, that the best men in the company gave thanks, broke the bread, and did not put it off to a child as many do at these days; therefore because he was the best, and most gravity did appear in his face, therefore he did bless it and gave it. 2 Uses. Now than if it were an ordinary food, or Repast; this must teach us two things. First, 1 that we should not take a bit of bread into our mouths till we have blessed God for it, and so it was the manner of the people to do, 1 Sam. 9 15. the maids said to Saul, that The people would not eat till Samuel came and had blessed the sacrifice; and so Act. 27. Paul when he was amongst strangers in the ship in the presence of them all he gave thanks: We see Christ did not take bread till he had given thanks and blessed it. Therefore how dare any man take a morsel or a bit of meat into his mouth, till he hath by holy prayer drawn down a blessing upon him. Christ he would not, he that was the Creator of all, and therefore how dare a Man, that is but flesh and blood, take his dinner and supper, and never give thanks nor bless the bread, surely man hath not more liberty than Christ. Secondly, Use 2. that as these two Disciples did travel with Christ, and when they came at their ways end did then eat and drink with Christ, and comfortably refresh themselves; so let us travel with Christ here in this world, and when we come at our journeys end, we shall eat and drink with him in the Kingdom of Heaven: so we see Luke 22. 29. Therefore I appoint unto you a kingdom as my Father hath appointed to me, that ye may eat and drink at my table in my kingdom: so Revel. 2. To him that overcommeth will I give to eat of the h●dden Manna; Therefore let us labour to travel with Christ here in this world, and then howsoever we may have trouble and affliction here, yet when we come at our journeys end, we shall be comfortably refreshed in the Kingdom of Heaven. The second question is, how Christ was known in the breaking of bread: some say because he broke the bread so smooth as if it had been cut with a knife, but it cannot be so, because it is said he was known in the breaking of the bread, not by the breaking; and some say he was known by the manner of his thanksgiving, but it is not said that he was known by this, but in breaking of the bread; therefore it is best to follow the words of the Text, That he was known of them in the breaking of the bread, for their eyes were held that they knew him not before, and at that very instant, at the act of breaking the bread, than the Lord opened their eyes; which may teach us, that there may be a presence of God in our houses, in the fields, and in the places where we be, and yet we cannot see it, unless the Lord open our eyes: Therefore as the two blind men cried unto Christ and said, Simile. O Son of David, have mercy on us; whom Christ asked what they would have; they said, Lord, that our eyes may be opened: so we must cry to Christ to open our eyes that we may see his goodness and mercy to us. The next thing is what they did when Christ was vanished out of their sight: here be diverse things to be considered, only I will commend unto you two things: First, 1 that they said one unto another, Did not our hearts burn when he spoke unto us? so we should examine ourselves when Christ hath spoken unto us, whether our hearts burn, whether we were afflicted with that which was taught us: If we find not this, we may say to ourselves, What did we hear, why do we misse-spend the time? Secondly, 2 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 known 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, Go tell my brethren: and even so I may say to you, Go tell your friends, and tell your brethren the good things ye have heard, tell it to your wives and children, and if ye cannot remember any more, yet remember this, how we may retain and keep Christ; namely, with this short prayer of these disciples, The day is far spent, and the night draws on, tarry with us; so my life is night spent, and the night of death draws on, Lord, tarry with us; and then we shall make a happy close of our life, when We shall sit down with Abraham, and Isaac, and jacob in the Kingdom of heaven. SERMON XXXV. JOHN 20. 19 Then the same day at Evening, being the first day of the week, when the doors were shut where the Disciples were assembled for fear of the jews, came jesus and stood in the midst, and saith unto them, Peace be unto you. FIve several times Christ appeared the same day that he rose again: first, To Marry 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 showed 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 original of his Sabbaths than the Lord himself: now if Christ hath ordained the Sabbath (he that hath all power in his hand) than it must be our care to keep it: judas is condemned by the mouth of all men, not only that he stole, but also that he stole from Christ; so if we do not apply ourselves to the duties of the Sabbaths we steal from Christ: nay judas stole but his money, 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. SERM XXXV. 2. In what Manner he appeared. 3. The Effects of it. First, what Disposition they were in; laid down two ways: First, First, their disposition. Simile. 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 flock of sheep that are scattered with a dog which afterwards gather together again: which may teach us, that if we fall we should labour to rise again, and if we scatter, we should labour to gather together again: so Christ saith, Revel. 2. 5. Remember from whence thou art fallen, Repent and do thy first works: and Psal. 119. ult. David saith, I have gone astray like a lost sheep, Lord seek me: for as a sheep that is gone, is not at rest, Simile. but cries to the shepherd, and the flock, and is not at quiet till it be in the fold again; so if we be scattered from God, we must not be at rest but cry unto God and unto the flock, till we come home to God again: and although we fall, yet we must labour to rise again, though one throw mud into a fountain, Simile. yet in time it will work itself clear again; so if we fall into any sin we must labour to clear ourselves again: 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, Simile. in like manner howsoever a man may have some falls in the day time, yet let him return home again to God in the night; this must be the care of Christians that seeing they have daily fearful and dangerous falls, yet they must labour to rise again and to recover. Two Reasons of their meeting. There be two reasons to be given of their gathering together. First, 1 to nourish the little sparks 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 we have battered it with the temptations of the devil, yet we should labour to nourish that little spark that is left: which is the counsel Christ gives us in the Revelation, Be awake and strengthen the things that remain and are ●●dy to dye, although there be but a little faith, and grace, yet labour to nourish them: so also lately we heard our Saviour Christ did to the two Disciples going to Emmaus, finding their faith weak he doth labour to nourish and strengthen the same: 2 King. 9 as jehoram, when he was wounded of the Assyrians returned to jezreel to be healed of his wounds: so when the devil hath wounded us in our faith, love, care, and in our zeal, we must return to the use of good means, that so we may recover again. If a man have a tree that stands in his orchard, if there be but a little life left in it, he will dig and dung it about, and lay fresh moulds to the root of it; so if there be a little life of grace left in us, we should labour to nourish the same by prayer, Simile. hearing the Word preached, and by receiving the Sacraments; that so we may recover again: thus the Disciples were assembled together to nourish that spark of faith which was left in them. Secondly, 2 because they were in hope thereby to find a blessing upon them: others had seen 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 means, must give us comfortable hope, that if we use the same means we shall find a blessing of God upon us, that as others have been brought by the preaching of the Word, to faith and repentance, and to a comfortable feeling of God's favour, to be persuaded that their sins are pardoned; so if we use the same means, we shall have the same blessing upon us: As David saith, Psal. 48. We have thought of thy loving kindness O Lord, in the midst of thy Temple; other men have found a blessing upon them, and therefore we look for the like upon us. But why were the Disciples desirous to see Christ? because they had felt the power of Christ, and had tasted of his sweet graces, and of the excellency that was in him: so if men had tasted of the sweet things that are in Christ, they would long after him; therefore Christ says to the woman of Samaria, john 4. If thou knewest the gift of God, and who it is that saith unto thee, Give me drink, thou wouldst have asked of him, and he would have given thee living water: This was the reason why the two Disciples constrained Christ to tarry with them, because they had felt of the goodness and of the excellency that was in him. Secondly, 2 it is said, the doors were shut for fear of the jews: this is a strange thing, He appeared when the doors were shut. that they shut the Door for fear of the jews, they were bold to confess the name of of Christ before all men, and now they are afraid of the jews; and no marvel, for they had killed and crucified him, and therefore they would make no scruple to kill them: which may teach us two things. First, that we should be careful to avoid all needless dangers; as Matth. 16. Our Saviour saith, If any man will follow me let him deny himself, take up his cross and follow me: If it be a cross that God lays upon us, we must take it up with both hands, but we must take heed of making crosses to ourselves: We read Luke 22. That Christ prays that this cup might pass away; so we must pray that this trouble and affliction may pass away, but if it be the will of God that it shall abide with us, than we must willingly yield to it. Indeed the cross is needful when God lays it upon us, but we must take heed how we bring needless crosses upon ourselves: Simile. If a Physician should give us rank poison, he would so temper and qualify it, as that it should do us good, but if we take it ourselves, it may poison us; So God this same skilful Physician, if he lay the cross and trouble upon us, it will turn to our good, but if we take it ourselves, it may trouble and hurt us; therefore it is good to avoid all needless dangers or crosses. The second thing that it doth teach us is, 2 that Every man must measure his own actions by his strength: the more strength a man hath, the more courage; and the less strength, the less courage: so it was with the Disciples; the more strength, the more courage they had in the cause of Christ; and the less strength, the less courage: here is the question answered by that which hath been spoken of before, whether it be lawful to fly in the time of persecution? If one hath strength and courage to stand, than he were best to abide it, but if he have not strength, than he were better to fly, as Mark 15. There was a young man that did follow Christ in a linen garment, whom they caught hold on, and he left the linen cloth and fled from them naked: But did he well to fly from Christ? I answer, he did well to fly, for he had not strength to resist, nor means to prevail. The second thing is, 2 The manner how he did appear, and that was when the Doors were shut: The manner how Christ did appear. Hence we learn no Doors can keep out Christ; when Paul was in prison and the Doors shut, he came to Paul, so that all the Doors could not keep out Christ. There be divers opinions how this could be; some be of the mind, that the Doors gave way to Christ and did open, as the iron gates opened when the Angel did fetch Peter out of prison; as S. Jerome saith, that the Creature gave place to the Creator: A schoolman saith that the Door did open so softly and shut again, as that they did not perceive it: others think that he did so attenuate his body, and make it so subtle, as that it could pass through the Door, or any little chink or Crevise, as the Sun passeth through the glass window: Others again think there is such power in a glorified body, as that it is able to pass through any solid body, as a man may pass through water or the Air. Therefore Christ's body rising a glorified body, was able to pass through the Door: so our bodies glorified, if they were in an Iron or Steel Chest, in a Marble stone, or Tomb, it could not hold them, a glorified body is able to pass through them. Hence the Papists would prove their transubstantiation, Object. that seeing he could make his body pass through the Door, he could make it pass into the bread and wine. To this I answer, there is great difference between them, Sol. for although he passed through the Door, yet he was in the same proportion, figure & dimension that he had before, but in the Sacrament there are not the same proportions nor the same figures, nor the same dimension; so there is a great difference between them. Thirdly, the Effect of this appearing, when Christ came amongst them he said, Peace be unto you: this is a strange speech of Christ to say to them, peace be unto you, seeing some of them had betrayed him, some denied him, and all had fled away from him; yet he says, Peace be unto you, as if they had not offended him; the cause was they had repent of their sins, condemned and judged themselves, therefore, Christ brings peace unto them: So though we sin against God and offend him, yet if we weep for our sins, repent of them, and condemn and judge ourselves, he will bring peace unto us. Here we may see what Christ brought out of the grave with him to his Disciples, even as when a father is absent from his child he comes home comfortably: so Christ being absent from his Disciples brings out of the dens of death, and out of the Grave, peace with God, with the holy Angels, with all the Creatures, and peace of their own conscience with him. Therefore if any man shall demand and say, Quest. Christ indeed was crucified and he died and was laid into the Grave, but what good have we by these things? To this I answer, that he hath brought the greatest good with him that may be, Sol. for he hath brought peace with God, with the holy Angels, with all the Creatures, and peace with our Consciences, this is a great comfort to a Christian, for though he be not a great man in the world, nor one of the brave gallants, yet he is a happy man, because Christ hath brought a peace with him unto him. Further, this may teach us, where we are to seek our peace; no where but in the death of Christ; Use. therefore if thou wouldst have peace with God and in thy own conscience, Where we are to seek for peace. seek it in the death of Christ, there thou mayest have it: if thou hast peace which doth not arise from hence, it cannot be true peace, nor the peace of conscience, till thou canst see by the eye of faith Christ dying upon the cross, bleeding in the Garden, flung into the Grave for thy sins; so it is Christ, that brings us peace: so the Apostle speaks, Ephes. 2. 17. He came and preached peace to you which were afar off, and to them that were near: So Esay, 26. 12. Lord, unto us thou wilt ordain peace, for thou hast wrought all our works for us: Therefore, every man that would have peace, Must look to have it in the death of Christ. Here we see what the main benefit is Christ brought from the Grave with him, peace; yet it is restrained and with a limitation (to you.) that is, To those that have repent of their sins and long for Christ. So then let every one look to himself if he have repent his sins, and longed for Christ, than Christ brings him peace, but if he be impenitent and do not long for Christ, then there is no peace for him. Therefore when thou dost consider Christ is come from the Grave and from the Cross, laden with a number of blessings, think unless thou hast repent thee of thy sins, thou shalt have no part in him. There be a number of men desire to have peace in the World, but if they have not repent and do not long for Christ, he brings them no peace nor comfort. Thirdly, it is said, He showed them his hands and his feet, which was for further confirmation of their faith; 3 for they had a number of fantasies and thoughts in their minds, He showed them his hands and feet. they thought he was a Spirit; and therefore Christ bids them feel and handle him, for a Spirit hath not flesh and blood, as ye see me have; therefore to take away these fantasies, and these thoughts Christ did show him his hands: here we are to take notice of a corruption of ours, that if we go about any good thing, we shall have a hundred thoughts to hinder us come into our minds, as Zech. 3. 1. we may see, when josua was offering of sacrifices, Simile. Satan stood at his right hand to resist him: So when a Christian is going about any good thing, he shall be sure to have one thing or other to hinder it. Secondly, he showed them he hands and feet, To teach them he did not rise with another body, 2 but with the same body that was crucified and killed; which may serve for a further confirmation of our faith in the resurrection, that we shall not rise with other bodies, but with the same bodies; Origen saith, that it is not the same body we lay down, that shall rise again, but another; but Saint Jerome confutes him, and says, the same bodies we carry about us, and the same bodies we have sinned against God with, the same we shall rise with to receive judgement: and job 19 (saith he) I know that my Redeemer liveth, and that he shall stand the last upon Earth, and though after my skin worms destroy this body, yet shall I see God with my flesh, etc. And therefore the same bodies we lay down, the same shall rise again. The Use is, Use. that seeing the same bodies shall rise again that we carry about us, therefore how careful ought we to be to keep them pure, for the same tongues we have spoken filthy words with, the same bodies we have defiled through unchastity, and the same hands we have stolen with, the same eyes we have looked after vanity with, the same feet that have carried us to disordered places, with the selfsame shall we stand before God: And therefore how careful should we be to keep our bodies pure? Thirdly, The third point, the effects of Christ's apparitiom. The effect and fruit; it is said, The Disciples were glad when they had seen Christ, after a great deal of labour and a great deal of pains; so if we can see Christ after a great deal of pains and labour by the eye of faith, we should think our labour well bestowed, for a man may see Christ with the eye of his body and yet perish, but if we see him by the eye of faith we shall be saved. Therefore as the Disciples said, we have seen the Lord, we have seen Christ though we had lost him, so we may thank God, though we have lost Christ by our sins, yet that we have seen him again, and that although God send the cross and affliction to us, yet we are glad that we have seen Christ; whom if we can see here in this World by the eye of faith, we shall see one day in the kingdom of glory; therefore happy is that man or woman that can see Christ. Thus we have heard what riches and treasure Christ brought to the Church, that he came not empty from the cross, nor from the grave, but laden with a number of rich graces for the good of the Church, as Peace of conscience, pardon of sins, justification, sanctification; all these graces Christ brought with him. Now in the next place, we are to consider the care that Christ hath to communicate his graces to the Church, Christ's care to communicate his graces. and to apply them; for though he have a number of rich graces in himself, what were we the better for it, unless there were means to convey it to us; therefore as the woman said to Christ, joh. 4. The well is deep, and we have nothing to draw withal: so Christ is like a deep well, we cannot come by his graces, unless we have means, Simile. therefore also it is the care of Christ to appoint means to convey them unto us, & put us in possession of them: as a man finding a spring in his ground will get pipes to convey it to his house, so Christ is a fountain of grace, and it is his care how to convey it to us. Now the ministry of the word is the means, Simile. this is the hand of Christ to convey all his graces, these be the pipes whereby we receive all the excellency that is in him; all the benefits that he hath purchased, he hath bound them in a bundle together and laid them down that they may be conveyed to us this way: as 2 Cor. 4. 7. the Apostle Paul saith, We have this rich treasure in earthen vessels, that the excellency of power may be of God, and 2 Corinth. 5. 18. saith he, And hath given unto us the ministry of Reconciliation: so the Gospel is the means by the which Christ doth apply unto us all his rich graces: we see Gen. 42. 17. joseph filled his brethren's sacks with corn, which they carried into the land of Canaan to preserve them alive till they came into Egypt: so the true joseph jesus Christ hath put these spiritual treasures into a sack, Simile. and hath sent his servants to dispense them and give them to his brethren, to nourish and to comfort them till the good time they come home unto him; this is the first care that Christ hath when he came from the grave, He sends out his Disciples. Here observe four things: 1 He Arms them before he sends them. 2 The Commission, as my Father sent me, so send I you. 3 The Ability that he gives them; to perform their charge. 4 The Authority. First, 1 before Christ sends his Disciples, He arms them, (saith he) Peace be unto you: Christ arms them. It is a strange thing, that seeing there is such great good offered in the Gospel, that it should be so unwelcome, one would have thought it would have been entertained and received joyfully: but Christ knew that of all messages this is unwelcomest, and therefore Christ faies, Behold, I send you as sheep among wolves; though ye be as sheep yet ye shall meet with wolves: and what is that he comforts them with that? God is at peace with them; this is all the armour he fences them with against the unkindness and hard dealings of the world, to know that God is at peace with them and loves them by the means of Christ; so joh. 16. he saith, In the world ye shall have trouble, but in me ye shall have peace, be of good comfort for I have overcome the world; this may teach us, that if a Christian be at peace with God and knows that his sins be pardoned, and that God loves him by the means of Christ, here is enough to bear him out against all the encounters and unkindnesses that the world affords: therefore when a Christian man is in any trouble or affliction, let him descend into his own heart and see if God be at peace with him by the means of Christ, that his sins are pardoned and that he knows he shall be saved: this will give a man comfort; so we see, Lam. 3. the Church did; and jer. 14. saith he (in the greatest distress that might be) The Lord is my portion, saith my soul, therefore will I hope in him. I have showed you heretofore that if a man fall into the hands of thiefs and robbers, and they rob him and take away his goods or his money, if he hath a jewel of infinite price about him and they leave him that, Simile. he will say, Lord, I thank thee, I have my jewel still, howsoever I have lost my goods and my money; so a man may say, though sickness had taken away my health, and bad neighbours my money, yet Lord I thank thee, I have my jewel, I have my peace with thee and assurance that my sins be pardoned: Heb. 10. 34. it is said of the good people, That they suffered with joy the spoiling of their goods, knowing that they had in heaven a better and an enduring substance; so as long as a man hath peace of conscience, pardon of his sins, hope of Heaven, he is armed and fenced against all troubles, and all the unkindnesses the world can offer unto him. The second is, the Commission, As the Father sent me, so send I you: here are two things to be considered: 1. Who it is that sends. 2. To what end he sends. First, by whom they were sent, by Christ; As my Father sent me, so send I you: thence we learn, It is Christ that is the Author of all Ministry, he it is that sends Ministers to the Church, as Matt. 23. 34. Behold, I send unto you Prophets and wise men, Scribes, etc. so Esay saith, The Lord God and his Spirit hath sent me: so it is Christ that is the Author of all Ministry, as Ephes. 4. 14. When he ascended up on high, he led captivity captive, and gave gifts unto men: And these were the gifts, He therefore gave some to be Apostles, and some Prophets, and some Evangelists, some Pastors and some Teachers: so it is Christ that sends Ministers at this day, but yet there is a difference, for he sent the Apostles immediately by himself, and he sends Ministers at this day mediately by the means and authority of the Church. Now there are good uses to be made of this point, some that do concern us Ministers, and some that do concern you. First, Use 1. seeing it is Christ that sends us, he will assist and bless us in our labours; For Ministers. as Matth. 28. Go and teach all nations, and baptise them in the name of the Father, and of the Son, and of the holy Ghost, And lo, I am with you always to the end of the world. Secondly, 2 seeing it is Christ that sends us, we must do the business and the work he sends us to do; so Christ saith of himself, john 5. 30. Because I seek not mine own will, but the will of my Father that sent me. Simile. If a Merchant should send his servant beyond sea to be a Factor for him, who should apply himself to gather money, and to make an estate to himself, neglecting his master, he may look for a cold welcome home; so seeing he hath sent us to be Factors for him, and to do his business, if we shall apply ourselves to get money, and to make an estate to ourselves, and so leave the Lords business undone, we may look for a cold welcome home, when we shall go to God. Thirdly, seeing it is Christ that sent us, we must give our account to him at the day of judgement, for every man must give account to him that sends him; we see Luke 10. that the Disciples being sent of Christ to preach, they return again and give account of that they have done; And so in job. 2. the devil being sent of God, returns again to tell what he hath done. Now the uses that concern you be these: First, Use 2. seeing it is Christ that sends Preachers, ye must learn to acknowledge the great goodness of Christ, For the people. that he would make any sending to such as ye be; 1 it had been much if he had sent to us men, when we had sought him and turned to him, but that he should send when we had not a thought of him, but were sinning against him, this is a far greater mercy, therefore how thankful should we be to Christ that he sends to us? Daniel chap. 6. 22. doth acknowledge this as a great blessing, saith he, My God hath sent his Angel, and hath shut the mouths of the Lions, that they have not hurt me; so we are to acknowledge it a great mercy and kindness of God to send his Preachers and Ministers, not when we lay bound in the Lion's den, but when we lay fast bound with the devils, and hath preserved us from them: It was a great kindness and favour that joseph would send to his father, and to his brethren, and bade them leave all, and come into the land of Egypt, and willed them that they should not care for their stuff, for they should have the best of the land, notwithstanding the unkindness of his brethren: Joseph's brethren were not so unkind to him, as we be to Christ, and yet we may see the goodness and the mercy of the Lord jesus that he should send to such as we be. Secondly, Use 2. seeing Christ sent Preachers and Teachers, than it is your duties to receive them; Esay saith, The Lord sent me, and jeremy said so, when the people would have stoned him: one would think it were enough to strike terror into the hearts of men, to do any injury to Ministers, when they know the Lord sent them; and although there be nothing in themselves to cause us men to do it, yet we must receive them for Christ's sake. The Apostles saith 2 Cor. 5. 20. Now then are we Ambassadors for Christ, as though God did beseech you through us; We pray you in Christ's stead that ye would be reconciled unto God: And therefore seeing Christ sends the Ministers, and they come of the Lords message, it should be your care thankfully to receive them. Secondly, Secondly, their commission to what end they were sent. their Commission, to what end they were sent; to the same end that Christ was, As my Father sent me, so send I you, Luk. 19 10. it is said, The son of man is come to seek and to save that which was lost; Now all true Preachers are sent to the same end, 1 to seek and to save that which is lost: Men are lost in sin, and run away from God, the Preachers therefore are sent to seek that which is lost, and to bring them home again: so it is an easy matter to go into the wilderness, but it is a hard matter to find the way out again; It is an easy matter to go into the world, O but it is a hard matter to be brought to God; therefore when men have lost themselves in their sins, and run away from God, as far as the prodigal son ran from his Father, the true Preachers are sent to seek them up again, and to bring them to God. Secondly, 2 Christ was sent not to call the righteous but sinners to repentance, as appears Mat. 9 13. to the same end all true Preachers are sent, to bring men to Repentance, to convert them to God and to turn them from their evil courses, to a hatred and detestation of sin and wickedness. Thirdly, 3 Christ came To preach deliverance to the captives, as appears Luk. 4. 18. All men by nature are become captives to the devil and slaves to sin, being unable to help themselves, whrefore God, seeing man's misery, sent his only Son jesus Christ, to take man's nature upon him, thereby to set at liberty and free mankind out of the vassalage of sin and Satan: and to this end also are the Preachers sent as the Apostle Paul witnesses, 2 Tim. 2. 25. In meekness instructing those that oppose, if God peradventure will give them repentance, that they may know the truth and that they may recover themselves out of the snare of the devil, who are are taken captive by him at his will: therefore let us not stand in our own light, but let us now arise to lay hold on so great a good, as the redemption of our souls and bodies from the miserable slavery of sin and Satan, which now is offered unto us by the Ministers of the Word of God. Thirdly, the Ability Christ gave them to perform their charge; he breathed on them, Thirdly, the ability Christ gives them. and said to them, Receive the holy Ghost: wherein two things are to be observed: 1 What He gives them. 2 By what sign. First, What he gives them; the holy Ghost: all our preaching can do no good, First, what he gives. till it pleaseth Christ to send the holy Ghost, and to mingle his spirit with our speeches and words, that it may be effectual to convert men, to beget faith, and increase grace in us. This is an excellent blessing that it pleaseth Christ to mingle his Spirit with our words; so that the spirit of Christ attends the Ministry of his word, as the apostle saith 2 Cor. 3. 6. Who also hath made 〈◊〉 able Ministers of the new Testament, not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life: It is called the Ministration of the spirit, because the holy Ghost doth attend it, and make it fruitful and effectual: Therefore this is excellent comfort to all God's people, that it pleaseth Christ to mingle his spirit with the words of the Preacher, for if a Preacher have but a little spark of the spirit of Christ, he is able to do much: We see if a man have but a little spark of fire, let him come to a house of gunpowder, and this spark will be a means to dissolve and bring the whole fabric to nothing by blowing it up: So if a Preacher have but a little spark of the spirit of Christ, it will dissolve this same huge house of corruption that the devil hath, and at length bring it to nothing: Therefore it is good for men to attend the word and regard it, for Christ doth not send the bare Ministry of his word only, but he giveth his spirit with it also. Secondly, Secondly, how he gives the holy Ghost. by what sign he gave the holy Ghost; He breathed on them: Now we are not to think that this breath was the Holy Ghost itself, for it was but a mere wind, or air, but we may safely say and think it was a sign of it; so we see Esai. 6. 7. And he laid it upon my mouth and said, Lo, this hath touched thy lips, and thine iniquity shall be taken away, and thy sins shall be purged; we may not think that the Prophet's sins were taken away by touching his lips with a coal from the Altar; for it was only a sign of it; so also Zech. 3. 3, 4. Now joshua was clothed with filthy garments, and he stood before the Angel. And he answered and spoke unto those that stood before him, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquities to depart from thee. Here we are not to think the Angel took away joshuas' sin by the outward act of taking away his filthy garments; for this was nothing but a sign of it, that as he took away those filthy garments from him, Simile. so God did by his inward grace, take from him all his sins and iniquities: in like manner Christ by breathing on the Disciples gave them a sign that he would also give them the holy Ghost. But why did Christ give it by a sign? 1 that men might know that they had received of the same spirit which was in Christ; we see when Moses did ordain Elders, He laid his hands upon them, that men might know that they received of the same spirit that Moses had, so Christ did breathe on them, that they might know they had of the same spirit of Christ in them. Secondly, 2 it was for the more assurance that he gave it by an outward sign; for when men do know that the spirit of Christ is in them, and are persuaded of it, it makes them regard and attend it. Fourthly, The authority, whose sins ye bind on Earth shall be bound in Heaven, 4 and whose sins ye retain shall be retained: Now here is great power given, The authority he gave them. Whose sins ye bind on Earth shall be bound in Heaven, and whose sins ye lose on Earth shallbe loosed in Heaven: But ye Must know this power is not given to our persons, but to our function: this same binding and losing is a Metaphor or borrowed speech taken from a man that is fast bound in fetters and chains, so as he is not able to stir till he be unloosed: so every man by nature is, bound in fetters and chains with his sins, and cannot be loosed, till God sends true Preachers to lose them: as we may see when Lazarus was in the Grave, Simile. though he had life in him, yet he was not able to come forth, being bound with his Napkins, and clothes till he was unbound: so when the Philistines had taken Samson, they bound him, Simile. and laid fetters and chains upon him: In like manner the Devil doth lay spiritual fetters and chains upon us, so as we are not able to stir in the life of holiness, till the Lord send Preachers to us, to unloose us: Simile. Therefore as a man that is in fetters and chains, when the jailor comes to knock off his chains 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 be freed and set at liberty; so when the Preachers come to break off our gives and chains, though it be more painful than before, yet we must take it in good part, because we shall be set at liberty by it. Now two ways a Minister may forgive sins: How a Minister forgives sins; two ways. First, By pronouncing forgiveness of sins to such as do repent and believe, as the Priests in the old Law did pronounce those that were made clean, to be clean: so a Minister when he sees a man throughly washed and purified by the tears of true repentance, 1 may without fear absolve that man from all his sins, and iniquities. But how can this be, may some man say, seeing it is God only that doth forgive sin? I answer, There be 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 need not fear to pronounce unto him the forgiveness of his sins. Secondly, 2 By way of authority, (not as the Papists do) but when in distress of conscience he sees cause to charge the party to believe the remission of sins, as having just title to Heaven, manifested in his good life and holy conversation amongst men, though at that time God suffer him for trial, to want the sense and feeling of his faith in jesus Christ. SERMON XXXVI. JOHN 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, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. FIve several times Christ did appear the same day SERMON XXXVI. that he did rise from the Dead, and this is the sixth time of his appearing; and it was eight days after when Thomas was present, for when Christ did appear to his Disciples. Thomas was away, therefore when the Disciples saw Thomas, they told him, They had seen the Lord; Thomas answers them, Except I see in his hands the print of the nails, and put my hands into his side, I will not believe: Therefore Christ in compassion comes eight days after, and suffers him to put his hands into his side, and bade him that he should not be faithless, but faithful. Now in this appearance there be four things to be considered: 1. The Occasion of Christ's appearing. 2. The Time of it. 3. The Manner of it. 4. The Effects and fruits of it. The Occasion was, 1 To heal the infidelity of all his Disciples; for he had now but one that did remain in infidelity; The occasion of Christ's appearing. therefore he comes to cure that one. Here we see the tender care of Christ, that having but one Disciple that did remain in unbelief, yet could not be at rest, till he had cured that one: so we see the care of Christ doth not only extend in general to all his Disciples, but also in particular to every one; which is a sweet comfort to a Christian, that the care of Christ is not only in general for the good of the Church, but in particular for every one: so that if there be but one weak and frail member, Christ hath a care of that one. It is said, john. 10. 3. that The good shepherd calleth his own sheep by name; He doth not only know the gross sum, and keep the whole tale of them, but he knows every particular one: If there be but one man or woman that doth belong to him, Christ hath a care of him; as we see in that parable, Luke 15. Of a man that had an hundred sheep, whereof when one of them goes astray, he leaves the ninety and nine, and goes and seeks for that one sheep: If there be but one weak and frail member, Christ will have a care of that one; for he himself saith, john 9 18. Of them that thou hast given me, I have not lost one: so that if we can once bring ourselves to be members of Christ, he will regard and have a care of us. This is an excellent comfort to God's people; for as Numb. 12. 15. When Miriam was shut out of the Host for her sin, the Lord would not let the Ark remove till she was recovered and brought in again; so if there be but one gone astray, God will never rest till he have it home again: Therefore as Saint Paul saith boldly, where he doth apply Christ unto himself particularly, Galath. 2. 20. Nevertheless I live, yet not I, but Christ liveth in me, and the life I now live in the flesh, I live by the faith of the Son of God, who hath loved me, and given himself for me: for when Christ was on the cross, he did not only eye the general good of the Church, but in particular, England, Essex, Clavering, and so of every particular man and woman; which may comfort us, howsoever we may err and go astray, yet if we belong to Christ, there will be a time when Christ will have a care of us, and bring us back again to God; for there was but one Disciple that did remain in infidelity, and Christ had a care of that. But let us inquire, what were the causes that Thomas remained in unbelief: there be two causes expressed in the Text. First, Because he was away when Christ came, he remains in his unbelief; here we see what a loss it is to be absent from holy meetings, First, the cause of Thomas' unbelief. for thoughg it be but once (for Thomas was but once away) yet he lost the sight of Christ; if he had been present with the rest of the Disciples, than it is like as they did believe, he would have believed; for they were as deep in infidelity as he; but they being met together when Christ came were cured of it, and it is very likely if Thomas had been there, he would have been also; therefore we may see what a loss he had by being absent from holy meetings: Now when the Disciples met Thomas, they told him that they had seen the Lord; they had seen him that had triumphed over death, and the grave, and you have not; so Christians may say when they have been at holy meetings, we have seen Christ in the face of the Gospel, we have had motions of faith and of repentance, we have been brought to the sight of our sins, and you have not: therefore little do men know, what a loss they have by being absent from holy meetings, though it be but once; for Luk. 8. 9 the Word is compared to seed, and why? because although the land be good, yet it is hardened and beareth nothing till it be ploughed and sown, Simile. so the increase comes of the seed: if a man should steal, but a peck of seed from one, he doth him more hurt, than if he should steal a bushel of corn out of his barn, because he steals away his increase; so our hearts being barren till the Word of God be sown in them, when the devil steals away but a little of this seed of the Word, he doth us more hurt than the world can do otherwise, and that by keeping us away From these holy meetings, because he steals away out increase of grace. We read Act. 10. 6. That the Angel saith to Cornelius, send for Peter, and he shall speak words unto thee whereby thou shall be saved, and all thine house: so a man may chance to be absent at that time when he might hear words that he might be saved by, for who knows whether that time might not be the time of his conversion, and the time of his repentance? and therefore little doth a man know what he may lose by being absent but one time from holy meetings; Thomas was away but once when Christ came, and we see how grievously he fell in infidelity: and this was the first reason why he remained an unbeliever. Secondly, The second cause of the unbelief of Thomas. Thomas prescribed a law of believing to himself, and put on a condition upon Christ, Except I see in his hands the print of the nails, and put my finger into the print of the nails and thrust my hand into his side, I will 〈◊〉 believe: so this law that Thomas made unto himself was another reason why he remained in unbelief: and yet there was matter enough to make him believe, though he had not seen him, for Christ told him before that he should rise the third day; and he had seen Christ raise Laza●● out of the grave a little before; besides the Disciples told him that Christ was risen; and he had the Testimonies both of the Angels and women, notwithstanding all which Thomas makes this Law to himself; which may teach us, that we must take ●eed how we prescribe a law unto ourselves, that we will not believe, nor repent, except God do so and so for us: job. 4. 48. our Saviour saith unto a certain Ruler, Ye will not believe unless ye see signs and wonders; so Matth. 27. 42. the jews say to Christ, Let him come down from the cross, and we will believe him: and 2 King. 5. 11. it is said of Naaman, But Naaman was wroth and went may, and said, Behold, I thought with myself, he will surely come out, and stand and call on the name of the Lord his God, and put his hands on the place, and heal the Leyer: and if his servant had not been wiser than himself, he had gone away a Leper, as he came; therefore every man must take heed how he prescribes a law of believing unto himself. But what law was this that Thomas made? I answer, a strange, unjust, and unequal law; for, saith he, Except I see in his hands the print of nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. Now there is nothing more contrary to true faith than this, because as Saint Paul saith, Heb. 11. 1. Faith is the substance of things hoped for, and the evidence of things not seen: in natural things, we have first experience, and after we believe, as feeling fire to be hot, when we have experience of it, than we believe it to be hot, and feeling water to be cold, we believe it to be cold; so experience goeth before, and faith follows after; but in divinity, faith goeth before, and experience follows after; for we must believe though we have no experience: so than this law that Thomas makes is contrary to true faith: I dare say we are all ready to condemn Thomas, but there be a number of us whose cases be like this, they will believe no longer than they see with their eyes, and feel with their hand the goodness of the Lord to them; and when sense and feeling fails them, than their faith fails them: so judg. 6. 13. the Angel saith to Gideon, God be with thee thou valiant man: saith he, O my Lord, if the Lord be with us, why then is all this come upon us? because he could not see God's goodness, and feel it with his fingers, therefore he did not believe: but we must take heed we do not tie our faith to the sense, sight or feeling, but to rely upon God, and to believe in him against sense and reason, and to shut up our eyes, and rest in the bare promises of God, as that holy man, job 13. 15. saith, Though thou kill me, yet will I trust in thee; he relied upon God against sense and reason: so Christ when he did hang on the cross, he rested himself by faith on his father's good will, and therefore cries out, My God, my God, why hast thou forsaken me? so also David, Psal. 73. 26. My flesh faileth, and mine heart also, but God is the strength of mine heart, and my portion for ever: therefore Thomas' law is unjust, unequal and contrary to faith. The second thing is, Secondly, the time when Christ appeared. the Time when Christ appeared, eight days after; so long Thomas lay in his sins, and longer would have lain, if Christ had not come: here we are to take notice of our corruption, how prone we are to fall into any sin, and how difficult and hard a matter it is to recover again; for being once plunged in, of ourselves we have no mind to recover, or to come out of our sins, till Christ bring us back again: an example hereof we have in David, who after he had committed the great sins of adultery, and murder, lay in sin a whole year, and longer would have lain in it, if the Prophet Nathan had not come and told him of his sin: So the people of Israel, Amos 4. 11. when the Lord brought a number of judgements upon them, Yet have ye not returned unto me, saith the Lord. This than we see is a fearful and lamentable corruption of our natures that we soon fall into sin, but when we be fallen, we have no mind to recover, nor turn back again, till Christ bring us back: as appears plainly Luk. 22. 60. When Peter had denied Christ his Master, he ran further into sin, till Christ cast a gracious eye on him, even so when we sin against God, we shall go further and further, till he cast a gracious eye on us. Now the reason why Christ came not till the eighth day, are chiefly these two following: First, Two reasons why Christ appeared the eighth day. to sanctify this day as the Christian Sabbath, and to dedicate it; here we may observe they had not a word of Christ all the days of the week beside; but when the eight day came, than Christ did appear to them: which may teach us to walk in the strength of that we get one Sabbath, till the next, for it may be we shall not hear a word of Christ, till the next Sabbath: therefore it must be our wisdom to get so much at one bait, as may serve to carry us to another; even as Travellers will so refresh themselves at one time, as that it may carry them to the next baiting place, so seeing we have a long journey to go, we must so refresh ourselves on the Sabbath, as that it may comfortably carry us to the next Lord's day. Secondly, to teach us that although we cannot keep our Easter with Christ and his Disciples the first day, yet we should labour to keep it with Thomas the eighth day; that is, if we cannot be of the first rank of believers, yet let us labour to be of the second rank, as Numb. 9 6. There were certain men that were defiled with a dead man, so as they might not eat of the Passeover the same day, therefore they came to Moses for resolution; he refers the matter to God, and the Lord answers them, that he that could not take it the first month in the season, must take it the second Month: so if we cannot be of the first rank of believers: Let us labour to be of the second rank, if not of the second, then let us labour to be of the third rank, if not of the third (rather than to be of none) let us labour to be of the last: as Math. 20. the laborers that were sent into the vineyard, Simile. some came in at the first hour, some at the fourth, and some at the eleventh hour: so if we cannot be of the first rank of those that believe and repent them of their sins, yet let us labour to be of the second sort, nay to come into an estate of grace, though it be in the last hour. The third thing is, 3 The manner that he appeared in, it was in the same sort as he did appear before; The manner how Christ appeared. for he came in When the Doors were shut, and stood ●●ngst them, and said, Peace be unto you, and showed them his hands and feet: But why did Christ appear in this manner? There were two reasons of it: First, Why Christ appeared thus. To confirm the faith of the Disciples, for no doubt they had told to Thomas before, how Christ was risen and had appeared to them before, and therefore Christ comes in the same manner to confirm their faith. 1 Secondly, 2 Because Thomas had said in a private meeting, that he would not believe unless he did see; therefore Christ answered him in his own words and speeches: which may teach us that Christ overheares us every word we speak in our private houses, in our chambers, when we speak of this friend and that, of this body and that, and will relate them at the day of judgement, even the same words we speak; therefore every man must be careful of his speech, and of his words, that he do not speak filthy or idle words, for at the day of judgement Christ will repeat them all again: as Hosea 7. 2. saith the Lord, And they considered not in their hearts that I remembered all their wickedness. this is the reason why men run into sin and wickedness, because they do not consider that God remembers it, for if they did, than they would not do as they do; they would not speak a word, or think a thought contrary to Gods will. Thomas indeed was much too blame to prescribe such a law to Christ, and yet notwithstanding, such was the goodness and mercy of Christ, that he yields to his weakness: And why doth Christ yield to him? Because he did see there was a desire in him to believe and repent, therefore Christ yields to him and his weakness: Hence we may learn that such is the goodness and mercy of Christ to sinful men, that notwithstanding they prescribe unjust and unequal laws as Thomas did, yet he will yield to their weakness, if they have a true desire to believe. So Mark 5. 23. It is said, The Ruler of the Synagogue came unto Christ, and besought him that he would come and lay his hands upon his daughter, and heal her; where he prescribed a kind of law, in thinking that unless he would come to her, he could not help her; and if she were dead, he could not give her life again: yet notwithstanding Christ condescends and yields to his weakness, and goeth and helpeth his daughter: This is the goodness and mercy of Christ to yield to our weakness. Now here are two questions to be answered. First, 1 Whether there be any wounds in a glorified body or no; seeing Saint Paul saith, Whether there be wounds in a glorified body. 1 Cor. 15. 43. That it is sown in dishonour, it riseth again in honour, it is sown in weakness, and it riseth in power? I answer, that commonly and ordinarily there is no wounds nor scars in a glorified body, for as there is glory in one part, so there is glory in all the parts, as Tertullian saith of death, that it is not in one part but in all; so (saith he) there is not glory in one part, but there is glory in every part; and therefore commonly and ordinarily a glorified body hath no wounds: but that Christ's body had wounds in it, it was by special dispensation, for our good and benefit, that we might have faith in the resurrection of Christ, for he was contented for our good and benefit to abate of his glory; this should teach us that we should be content to abate of our glory for the good of our brethren: and it is not mine but the lesson which S. Paul teacheth us, Phil. 2. 5. Let the same mind be in you that was in Christ, who humbled himself and became obedient to the death of the cross for our good; therefore we should be contented to humble ourselves and to do good to our brethren. The second question is, 2 why he would have his Disciples to look on his wounds? I answer, to show them where the comfort of a Christian was, not in Christ's walking on the water, or raising of the dead, or casting out of devils, or cleansing of the Lepers, but in Christ's bleeding and dying on the cross: so the comfort of a Christian is from the wounds of Christ. The fourth general point is, Fourthly, the effect of Christ's appearing. The effect and fruit of his appearing; Thomas conversion: for he presently saith with great affection, my Lord, and my God: as if he should say, what a pitiful estate was I in, I might have perished in mine infidelity and unbelief, if thou hadst not condescended to my weakness; therefore seeing thou hast showed so great mercy, Thou art my God and my Lord: so a Christian may say, when he feels the goodness and the mercy of Christ unto him, in the pardon of his sins, O Lord, I thank thee, I might have perished in mine ignorance and blindness, I was going the broad way to hell, and it hath pleased thee to give me faith in thy promises, repentance for my sins, care to walk before thee in newness of life; thou art therefore my God and my Lord, I am glad and I rejoice in it. SERMON XXXVII. ACTS 1. 9, 10, 11. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. And while they looked steadfastly toward heaven, as he went up, behold, two men stood by them in white apparel, Which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven. We heard the last day, that though we have not SERM. XXXVII. kept our Easter with Christ, and his Disciples the first day that he rose, yet that we should labour to keep it with Thomas the eighth day; that is, if we cannot be of the first rank of those that have repent and believed, yet to labour to be of the second rank, if not of the second, than yet of the third, yea labour to be of the last sort, rather than none at all: and though we cannot see Christ in his rising the first day with the Disciples, nor yet with Thomas the eighth day, yet let us clear our eyes, and see jesus Christ triumphantly ascending into heaven. Now having spoken of the Resurrection of Christ, we come to speak of his Ascension; wherein we are to observe these particulars: 1. Why it was needful Christ should Ascend. 2. The time when he did Ascend. 3. The place from whence he did Ascend. 4. The manner of his Ascension. 5. The fruits and benefits of his Ascension. Why it was needful that Christ should Ascend. First, Why it was needful that Christ should Ascend: Howsoever we may think it had been better for Christ to converse with us here, yet Christ tells us, ARTI. VI that it is for our good and benefit that he doth ascend, john 16. 7. It is expedient for you that I go away, for if I go not away the Comforter will not come unto you: For as the Sun doth us more good being in the Sky, than if it were amongst us, Simile. because then every Hill and House, and every Barn would keep the light from us: so if Christ were personally here amongst us, than he would be confined to one Country, Town, House, or to one Man; and when he were present in one place, he would be absent in another: Therefore as the Sun being in the Sky, doth send out his light, heat, and beams to all; So Christ being in Heaven doth infuse his graces unto all his people every where: Now this argument of utility may make us quietly rest on God; Simile. for as a mother when she is going from her child, uses to still and quiet it by saying, hold thy peace, I will fetch thee a good thing▪ so Christ did still his Disciples when they were in heaviness. It is for your good that I go away, to convey the rich graces of my Spirit to you. There be five reasons why Christ ascended. First, Five Reasons why Christ ascended. To prepare a place for us, for we cannot always live here in this World, a time will come when we must away; and therefore Christ is gone to prepare a place for us, that when Earth excludes us, Heaven may receive us; 1 when we part with men, we may go to God; and when we leave these Earthly houses, we may have in Heaven a Mansion house. As Christ saith, john 14. 4. I go to prepare a place for you; If I go not away, the Comforter will not come; But if I go, I will come again, and receive you to myself; that where I am, there may ye be also: For (as I said) Christ is gone to prepare a place for us, and to hold possession for us, till we be ready to enter and take possession ourselves: As Genes. 45. it is said, That joseph was sent into Egypt to prepare a place for his old father, Simile. and for his brethren and to take up the best of the land: So the true joseph Christ is gone into Heaven to prepare a place for us, even the best, Heaven itself, and to take possession till we come and enter ourselves, 1 Pet. 1. 4. To an inheritance immortal and undefiled, and that fadeth not, reserved in Heaven for us. This inheritance is kept in the hands of our Lord jesus, till we be ready for it, who will faithfully deliver it to us: Even as a Guardian doth not take up land for himself, Simile. but for the Heir, who when the time doth come, doth willingly resign it again to him: So Christ is ascended into Heaven to take possession of it for us, and when the time comes, he will faithfully deliver it to us. Ephes. 2. 6. It is said, God hath raised us up together, and made us sit together in heavenly places in jesus Christ. Here Augustine saith, we sit not in ourselves, nor in our own persons; but Christ sits in our right, till we be ready for it. This is a sweet comfort to a Christian in all extremity, that Heaven is our inheritance, and Christ sits there in our right till we be ready for it; well may death take away our lives bad neighbours our good name, thiefs our goods, but they cannot take Heaven from us: Therefore a poor christian may say, though I am not a great man in this world, though I have no great Revenues, Lands or Livings, yet I thank God Heaven is mine Inheritance, Christ doth keep possession of it till I am ready: And when he looks up to Heaven, he may say, There is my Country, there is my house, Christ holds possession of it, and one day he will faithfully deliver it to me. If a stranger should go into a far country, if he should see a number of little Cabins or Cottages, and but one brave Building, Simile. and ask whose house it is, a poor man should answer and say, It is mine house, a good friend did purchase it with a great deal of gold and silver for me, and one day I shall have it; would not this man think that his estate were good, though he dwelled now in a Cottage a while? So we dwelling in Cottages of clay in this World, if one should ask us when we look up to Heaven, whose house is this? and be answered by any of God's people, it is mine; I thank God, jesus Christ hath purchased it, not with gold and silver, but with his most precious blood, and one day I shall have it; would not every man think this man's case to be good, and he a blessed man. This is the first reason why Christ is ascended into Heaven. Now if Christ be ascended to Heaven to prepare Heaven for us, than every man must prepare himself, and make him ready to receive Heaven: ●evel. 19 It is said, That the Bride the Lamb's wife is ready. So we should make ourselves ready for Heaven, we must repent and believe, make conscience of our ways, and be obedient before God while we live here. Secondly, Christ ascended into Heaven, To send down the Holy Ghost into the hearts of his servants; 2 as he saith, john 16. 7. It is expedient for you that I go away, Why Christ Ascended. for if I go not away the Comforter will not come, but if I depart, I will send him unto you. But had not the Disciples the Holy Ghost before Christ ascended? I answer, yes, for they could not have the smallest mea●●●e of grace, but it must be by the Holy Ghost, for as Saint Paul saith, 1 Corinth. 12. 3. No man can say jesus is the Lord, but by the Holy Ghost; yet he full measure of grace, and the abundance of the holy Ghost was not given till Christ ascended, but was reserved till then: therefore john 7. 30. It is s●id, That the Holy Ghost was not given, because Christ was not ascended: Even as a King, Simile. whose gifts bestowed on his Favourites are but petty, till he be installed, and then be they great gifts; so the gifts of the Spirit be given but in a small measure, till Christ was ascended, and then were they great gifts, unto which he daily adds more gifts and graces of his Spirit still: Simile. as a loving husband when he is absent from his wife, will be sending of love-tokens; some Goldrings, jewels or Pearls to comfort and to cheer her; sending still by every messenger that comes one thing or other, till he himself comes home: so Christ being absent from us, doth send unto us Rings, Pearls, and jewels, even the gifts and graces of his Spirit until he come. This is a great comfort, howsoever we want the presence of Christ here, so long as we have his Spirit to assure us of God's favour and of the pardon of our sins, and that Heaven is ours, all is well we know: 2 Kings 2. 9 When Elias was to depart from Elisha, saith be, Simile. Ask what I shall give thee: Elisha answers, that thy spirit may be doubled upon me: So when Christ at his ascension bids us ask what we would have, we must make this request; Lord, that thy Spirit may be doubled upon me, that so my mind may be enlightened, my will sanctified, and all my affections rightly ordered. Now as Christ is ascended to send down the graces of his spirit into our Use hearts, Simile. so we must prepare ourselves for it: as the Disciples, Acts 1. 14. Did all continue in Prayer and Supplications with one accord: so seeing the Spirit is promised, let us read the Scriptures, meditate of them, pray, and so make ourselves fit to receive the holy Ghost. As 2 Kings 4. 10. when Elisha came to Shunem, saith the Shunamitish woman to her husband, Let us make him a little chamber I pray thee with walls, and let us set him there a bed, and a stool, and a candlestick, that he may turn in thither: Now if this good Shunamite did prepare a chamber to receive the Prophet into, how much more should we prepare our hearts to receive the Spirit of God? Thirdly, 3 Christ did ascend into Heaven to lead captivity captive, to triumph over Sin, Cause why Christ ascended. Death, Hell, the Devil, and our spiritual enemies: when Samson was beset with the Philistines, in Gaza, it is said, He rose at midnight, judg. 16. 3. and took the doors of the gates of the City, Simile. and the two posts, and lift them away with the bars, and put them on his shoulders, and carried them up to the top of an high hill: so jesus Christ being beset with all our spiritual enemies, hath triumphed over them, and is gloriously ascended into heaven: As Saint Paul saith, Ephes. 4. 8. When he ascended up on high, heeled captivity captive; Death, Hell, Sin, and the Devil; so that now a Christian may see all his spiritual enemies in fetters and chains. ay, Object. but some may say, What is this to me, seeing I am subject to Death, Sin, and to the grave? Sol. To this I answer, that Christ's victory is our victory, his triumph is our triumph; there is not a true Christian, but one day he shall triumph over all his spiritual enemies, but it must be as Christ was. For first he was killed, and thrown into the dens of thiefs and death, than he arose again, and triumphed over all our spiritual enemies, and did gloriously ascend into Heaven: so when we be killed and thrown into the dens of death, and rise again, than we shall triumph over all our spiritual adversaries, and say, as Saint Paul saith, 1 Cor. 15. O Death, where is thy sting? O Hell, where is thy victory? and than we shall ascend into Heaven. Therefore labour thou to be a servant of God, and then doubt not but as Christ triumphed over all our spiritual enemies, so shalt thou; for as Christ speaks, john 16. 33. In the World ye shall have trouble, but in me you shall have peace; be of good comfort, for I have evercome the World; Augustine saith, some men will object, what are we the better for it, that Christ hath overcome the world, and triumphed over all our spiritual enemies; why? all that Christ did is for our sakes, that one day we may succeed in the same triumph. judges 10. we see Iosh●a when he had enclosed the Kings, and shut them up in a Cave, He brings them out, and makes his Soldiers and Servants to tread on the necks of them, whom yet he himself had conquered, so making all his Servants Conquerors: so jesus Christ will make every true Christian to tread on the necks of our spiritual enemies, Sin, Death, Hell and the Devil, that so although the conquest be Christ's, yet he might make all us his Servants Conquerors. 4 Fourthly, To fill the Church with spiritual gifts. Christ ascended to fill the whole Church with his gifts; As Ephes. 4. 8. When he ascended up on high, he gave gifts to men: and verse 10. of the same Chapter, He that descended, is the same that ascended far above all Heavens, that he might fill all things: so that the goodness of Christ is spread all the World over. Christ's ascension is like a tree, the roots whereof be in the Earth, Simile. but the fruit is above our heads, but shake the tree, and the fruit will tumble at our feet; so the roots of Christ be here amongst us in this earth, here he was conceived, borne, and here he died, and rose again; I, but the fruit of Christ is in Heaven, above our reach; but if we touch him by the hand of faith, and tongue of prayer, than all the fruits tumble at our feet. This is a great comfort that Christ is ascended to give gifts to men, to fill all places with his goodness. Now as Christ's ascension was for the good of the Church, Use and to make men the better for it, so every man must make his ascension like to Christ's, that the Church and the whole country may be the better for it: And therefore hast thou any ascension from being a mean man; Art thou become a gentleman from a mean man, a knight from a gentleman or lord▪ & c? Then make thy ascension like to Christ's, make the Church the better for it, and the country where thou dwellest, not to take gifts, but to give gifts, so that the Church and Country may have comfort by thine honour and by thine ascension. Fifthly, 5 Christ ascended To make intercession for us; he did prostrate himself in the Garden, To make intercession for us. and upon the cross, in the vale of his flesh for us, and now he is ascended into Heaven, to make the Court of Heaven friendly and favourable unto us; for we know if we have a matter in the law, or a friend on the bench, than the court of rigour is turned into a court of favour; Simile. so seeing we have Christ our friend, who is ascended into Heaven, to make the Court of Heaven friendly to us, we may be comforted, in that the Court of justice is turned into the Court of mercy, and the Court of rigour is become a Court of favour: Revel. 4. 3. we see the Throne of God was compassed with a Rainbow; Now the Rainbow was a token of God's mercy, and of his favour; to teach us that that which was a Throne of justice, now is made by the means of Christ, a Throne of mercy: and therefore Paul asks the question, Rom. 8. 34. Who shall condemn us? It is Christ that died, yea or rather that is risen again, who is even at the right hand of God to make intercession for us: Hence therefore let us comfort ourselves when we cannot pray, yet Christ prays for us. But how doth Christ make intercession for us? Quest. I answer, How Christ makes intercession for us. there be two kinds of prayer, vocal prayer, and real prayer; now we are not to think that Christ makes any vocal prayer, that he doth prostitute himself at the feet of God, 1 as he did in the garden, for this will not stand with the majesty of Christ, who is the judge of all men, and God hath put all judgement into his hands: but it is a real prayer that he makes; and for your apprehension I will show by a similitude, Real Prayer what. what Real prayer is; Exod. 2. little Moses was put into an Ark, and thrown into the water, Pharaohs daughter coming down to wash her, saw this Ark, and caused it to be brought her, Simile. and when she had opened it, she saw the child weep: now the child spoke never a word, and yet this weeping of the child was real prayer unto her to show mercy to it; so though Christ speak never a word, yet the presenting of his body before God, is a Real prayer; effected two ways in his intercession. First, The first way of his Intercession. by presenting his pierced sides, his nailed hands and feet, and his bloody wounds; so Christ's body doth speak for us, when we cannot speak, and his blood cries, when we cannot cry: for what was it that did uphold Peter in his dangerous fall, but the fruit of Christ's prayer, as we see Luk. 22. 32. He saith unto him, I have prayed that thy faith fail not: and so it is still the fruit of Christ's prayer that doth uphold us; in confidence whereof we may say as Christ did to the Woman in the Gospel, Some body hath touched me, for I feel virtue to go out of me: even so may we say when we feel strength against sin, and grace increased, it comes not by myself nor by mine own virtue, but by the intercession of Christ; whose blood (as Saint Paul Heb. 12. 24. saith) speaks better things than the blood of Abel, for that cried for vengeance, but the blood of Christ for mercy. Secondly, Christ doth not only present his own person, but also every faithful man and woman; as Exod. 2 28. 29. we see when the high Priest went into the holy place, he carried before him the names of the twelve Tribes of Israel, Simile. so Christ doth not only present the names of the twelve Tribes of Israel, but the particular name of every faithful man and woman; therefore let this be our comfort when we are dull and cannot pray, that Christ is ascended into heaven and presents us daily before God. Simile. The unthankful Butler did not remember joseph, notwithstanding his kindness, O, but joseph did not forget his old Father, and his brethren, when he was advanced, but he saith to Pharaoh, Sir I have a poor father and poor brethren in the land of Canaan, they are like to be famished, they want bread; I pray thee sir, that I may have chariots to fetch them hither, that they may dwell in the best of the land: and even so the true joseph, jesus Christ remembers us to God, saith he, Father I have a number of poor servants in the world troubled and afflicted, I pray thee send for them, and let them enjoy the happiness I have prepared for them. And this is the blessing we have by the ascension of Christ. The second point is, Secondly, the time when Christ ascended. the time when Christ ascended; laid down in three circumstances: First, after he was risen; so it is in the order of the Creed, he was crucified, dead, 1 and buried, he descended into hell, the third day he rose again from the dead, and then he ascended into heaven; which must teach us, that we must never look to ascend to heaven till we be risen, for as Christ rose out of the grave before he ascended, so we must rise out of the grave of our sins and corruptions before we ascend: therefore Saint john saith Rev. 20. 6. Blessed are they, that have their part in the first resurrection, for on such the second death hath no power: now there be two resurrections; there is the rising of the soul out of sin in this life, to newness and holiness of life; and the rising of the body at the day of judgement to immortality and everlasting life: therefore whosoever thou be, that dost not labour to rise in thy soul out of the grave of thy sins, to rise (I say) to repentance, and a turning to God in the care of an holy life, than thy body shall not be raised to immortality, and life everlasting; but if thou labour to rise out of thy grave of sin and wickedness to a holy life, then as Christ did rise, and afterwards ascend, so shalt thou, but if thou dost not, Christ shall ascend, and leave thee here; nay, well it were if thou mightest remain in this life, but Christ shall ascend to heaven, and thou shalt go to hell; and therefore let every one labour to rise out of his sins here in this life, that he may ascend with Christ into heaven. There be a number of people in the world think to ascend to heaven, and go to God, but if they do not rise out of their sins, but continue in them still, they are like to perish in them. Heb. 11. 5. It is said, By faith Enoch was translated that he might not see death, and was not found, because God had translated him: for before his translation, he was reported of that he pleased God: so labour thou to please God in a good course, and walk with him, so far forth as frailty will permit, and then when thou parts from this world, thou shalt be sure to go to God. The second circumstance is, 2 that it was forty days after he rose, as it is, Act. 1. 3. Christ had right to heaven so soon as he rose, but for the good of his Church, and of his Disciples, he was content to tarry from it for a time; which must teach us to be content to tarry from heaven for a time, for the good of them amongst whom we live; so we see Paul did, as it is Phil. 3. Nevertheless to abide in the flesh is more needful for you: and having this confidence, I know, that I shall abide and continue with you all for your furtherance and joy of saith: so 2 King. 20. 2. it is said of Hezekiah, Then ●e turned his face to the wall and prayed: Why did Hezekiah weep and pray to the Lord that he might live? I answer, not that he was afraid of death, but he desired to live for the good of the Church because Religion and the worship of God was in danger, which he desired to establish: as Martin a bishop in France when he came to dye, for the good of the Church desired to turn into the world again. Now these examples may serve to make us contented to tarry out of heaven for a time for the good of others: if Christ tarried forty days for the good of the Church, much more should we be contented to leave places of honour, and of preferment for the good of the Church; for there be too many men that will not step one foot from their preferment for the good of their brethren, as Nehem. 5. he lays it as a great fault on the rich men, that they would not ease their poor brethren; and there is a curse denounced against such, judg. 5. 23. Curse ye Meroz, saith the Angel of the Lord, curse the inhabitants thereof, because they came not out to help the Lord against the mighty; unto which many are now liable, who will hazard nothing for the love of Christ. The third circumstance is, that, before Christ ascended, he gave a change and a commandment to his Disciples; as we may read, 3 Act. 1. 2. Until the day in which he was taken up after that he through the holy Ghost, had given commandment unto the Apostles whom he had chosen. And what was the charge he gave them? It was concerning the kingdom of God, religion and the worship of God; which may teach us before we ascend, and death take us away, we must give charge to our children, to our servants, and to those which do concern us, touching Religion, and the worship of God, that they be faithful in the covenant of God, when we be dead and gone; and then we may comfortably ascend to heaven▪ so we see David did, 1 Chron. 28. 9 when he came to dye he gave a charge and a commandment to his son Solomon, saith he, And thou Solomon my son, know thou the God of thy Fathers, and serve him with a perfect heart; and with a willing mind, for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts: If thou seek him, he will be found of thee, but if thou forsake him, he will cost thee off for ever: so likewise Moses did Numb. 27. 18. And the Lord said unto Moses, Take thee joshua the son of Nun a man in whom is the Spirit, and put thy hand upon him, and set him before Eleazar the Priest, and before all the congregation, and give him a charge in their sight: so every governor, and every master and father should give charge and commandment concerning Religion and the worship of God to those which do concern them, that they may be faithful in the covenant, and hold out Religion when they be dead and gone; and then they may comfortably ascend as Christ did. Thirdly, Thirdly, the place where he ascended. The place from whence he ascended: now in every motion, there is the place from whence they go, and the place whither they go, the place a quo, from whence Christ ascended was Bethanie, 1 as Saint Luk. 24. 50▪ The mount of Olives, as it is Act. 1. which was the place, whence a little before he went to his Passion, it was the place where he sweat water and blood, and where he was apprehended; yet here it is said, to be the place from which he ascended to heaven; which may teach us, that i● we be faithful and walk carefully and conscionably before God, the places that he places of trouble and of torment to us, he will make them Mount Olives, places of comfort; and therefore dost thou lie on thy sick bed, art thou troubled with pain and sickness, and hast been many years together, be faith fall and God can make thy sick bed Bethania, to thee, a place to ascend to heaven from; and so likewise art thou in prison or in any other base place, be faithful and of good comfort, the Lord can make it like the Mount Olives, a place to ascend to heaven from; dost thou dwell in a poor cottage and a smoky house, be of good comfort, God can make this a means to ascend to heaven by and go to God. Secondly, 2 the place ad quem, whither he ascended, and that is into heaven, so the Angels say, Act. 1. 11. Ye men of Galilee, why stand ye gazing into heaven, this same jesus which is taken from you into heaven, shall so come▪ as ye have seen him go to heaven: so again, Peter saith of him, Act. 3. 21. Whom the heavens must contain, until the time that all things be restored: and Paul, Heb. 9 24. He is gone to appear in the presence of God for us: so it is clear by all these Scriptures, that Christ is gone to heaven. Now if he be gone to heaven, than it is in vain to seek him here in this world: The Papists say, that the bread in the Sacrament after the words of consecration are turned into the body of Christ, nay into the very flesh as he was borne of the virgin Mary, now then if we ask the Papists where is Christ, they will be ready to say in such a Church and such a Church, or he is between such a Priests fingers; but ask the faith of a Christian professor where he is, and that will tell you that he is ascended into heaven, and therefore to avoid this Doctrine of the Papists in all likelihood it is that our Saviour saith, Matth. 24. 23. If any man shall say unto you, here is Christ or there is Christ, believe him not; do not go after them, for Christ is ascended into heaven, whither seeing Christ is ascended, let us gather after him, and although our bodies cannot yet ascend, yet let our hearts and minds; and as the Disciples did follow him with their eyes, till a cloud came and took him up out of their sight; so let us follow him with our hearts and minds, till we be in his sight. Fourthly, The manner of this ascension; Luk. 24. 50. He lifted up his hands upon them and blessed them, Fourthly, the manner of his Ascension. this was the last farewell he did not leave unto his Disciples houses and lands, castles and manors, but he left them his blessing, as the best portion; which must teach us when we are to depart this world, 1 though we cannot leave lands and livings to our children, yet let us leave God's blessings behind us, the knowledge of God, the hatred of sin, the love of virtue, conscience to walk with God: as Gen. 28. 3. when Rebeccah sent her son jaakob for a wife, though his father was rich, yet he was to the eye of the world but meanly provided, having for his journey only a staff in one hand and a bottle of oil in the other, but together with them he had his father's blessings and God's blessing laid up in it; and with these his mother thought him better furnished than his rich brother Esau with all his wealth: so let a poor man leave God's blessings to his childn, and then he shall have the best portion that can befall him. Now by the virtue of this blessing the Apostles passed through many troubles, and were fenced with it against all the hard dealings of this ungrateful world, for they cared not who cursed them, so God blessed them, nor who hated them, so God loved them; so if we get God's blessing, if that be upon us, than we are fenced against all the hard dealings of the world. ay, Object. but some man m●● s●y, how shall I be partaker of this blessing of Christ? O, that I had lived at that time, and had been amongst the Disciples! Sol. To this I answer, David tells us who be the persons, and how we may have this blessing, Psal. 24. 4. Even he that hath innocent hands, and a pure heart, which hath not lift up his soul to vanity, nor sworn deceitfully; be shall receive a blessing from God: so then labour to be an innocent man, and to have a pure heart, do not drink in the sins of the age thou livest in; and thou shalt be the man that shall be blessed; and though thou be not blessed in the sight of others in this world, yet thou shalt be pronounced blessed at the day of judgement, even that mouth that shall curse the wicked, and drive them to hell, shall bless thee; and say, Come ye blessed of my Father, receive the kingdom prepared for you. Secondly it is said, 2 While he blessed them, he was parted from them, and carried up to heaven (that is) he went by little and little, not suddenly, as he went from the two Disciples that went to Emmaus: but here he went leisurely, by little, and by little, till he was taken up, till a cloud came and took him up out of their sight, after which manner he shall come again. And so say the Angels Act. 1. and therefore so often as we look upon the clouds, we may think that the same chariots shall bring Christ again, howsoever they do now bring us snow, and rain, and hail, and wind, yet they shall be the chariots to bring Christ to judgement, at the last day. But the enlargement hereof we defer till the next time. SERMON XXXVIII. LUKE. 24. 50, 51. And he led them out as far as to Bethanie, and he lift up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. HAving before spoken of the Reasons why it was needful that Christ should ascend, and of the Time when he ascended, and also (à quo) of the place whence he ascended, and that was Bethania, and (ad quem) whither he ascended, and that was to Heaven. As also we began to speak of the manner of his ascension; and therein we first observed that at his ascension, He lift up his hands and blessed them, which was his last farewell to the Church, and to his Disciples; we read Gen. 27. 33. what Isaac said, jaakob have I blessed, and he shall be blessed; so Christ will say to his servants and people, I have blessed them, and they shall be blessed: For if Christ's ●●essing be upon us, we are fenced against all the unkindness of this ungrateful world; if a father give a bitter cup to drink into his son's hands, he will put a little sugar to allay the bitterness of it; Simile. so though the Lord give us a bitter cup to drink of troubles and afflictions in this world, yet therewithal he gives us a little sugar to allay the bitterness of it, the comfort of his Spirit, the pardon of our sins, and the feeling of his favour. ay, Quest. but some man may say, may every man have this blessing of Christ? I answer, No, for as jacob said to his mother, when he went to get the blessing from his brother Esau, Sol. It may be that my father will feel me and handle me, and then if I be found to be a deceiver, I shall bring a curse upon me instead of a blessing: so Christ will handle us, Simile. and feel us as it were, to see if we be right children, if we be not, we cannot have his blessing, for it belongs to none but children adopted by his grace and mercy: Some will be ready to say, how may this blessing come upon me? would I had been amongst the Disciples when Christ was upon the earth. I will not answer thee, but God shall, SERM. XXXVIII by the mouth of the Prophet David, declaring who shall obtain this blessing, Psal. 24. 14. Even he that hath clean hands and a pure heart, which hath not lift up his soul to vanity, nor sworn deceitfully, he shall receive the blessing from God: he that is a harmless man and doth not wrong or injury to his neighbour; he that doth not drink in the sins of the age he liveth in, he that doth not lift up his mind to vanity (for there is a great deal of vanity in man, vanity in the speech, vanity in apparel) this is the man that shall receive this blessing from God, and he shall not only be blessed in this world, but be pronounced also blessed at the great assembly, when heaven and earth and hell shall meet together before God and all the blessed Angels and holy men, even by that sweet mouth of Christ which shall chase and drive thousands to hell, and shall curse the wicked, but shall say to such, Come ye blessed my Father, receive the kingdom prepared for you from the beginning; therefore labour thou whosoever thou art to be thus blessed of Christ, and then thou art fenced against all the injuries and wrongs that this world doth afford us. Secondly, we did observe in the Manner of Christ's ascension, that when he departed he went not suddenly away from them, as he did from the Disciples that went to Emmaus, but he departed by little and little leisurely, till a cloud came and took him out of their sight. Now in several ages there were some that ascended, as Henoch in the time of Nature, Elias in the time of the Law, and Christ in the time of the Gospel; To teach us that heaven is the house prepared for the faithful in all ages. But there was great difference in their ascensions; Differences betwixt the Ascension of Christ and others. Others ascended by means, as we may see in the 2 Kin. 2. 12. Elias was carried up in a fiery chariot; but Christ did ascend by His own power and virtue, without the help of any; and so in Luk. 1 16. 22. When Lazarus was dead, he was carried of the Angels into heaven; But Christ ascended by his own power, which may teach us, that all others have need of help to ascend to heaven, but Christ had none. Secondly, Others ascended before death ceased on them, as Elias; but Christ ascended after he was killed and crucified and put into the grave; hence we learn, all the people of God shall rise and ascend; but first death must kill them, and they must be laid into the grave, and then they shall rise and after that ascend; as Revel. 11. 9 it is said, That the bodies of the two Prophets lay in the streets three days and an half, and after life came into them again, and the world wondered at it; and ver. 12. it is showed how they rose, That they heard a voice from heaven, saying, Come up hither, and they ascended up to heaven in a cloud. in like manner, labour thou to be joined with Christ, and as Christ ascended, so shalt thou ascend. Thirdly, 2 Others went only themselves to heaven, but made no way for any body else, but when Christ ascended, he made way for others to ascend and follow him: he did not as Lot, Gen. 19 who when he had taken in the angel, shut the door; but Christ when he entered into heaven, left the door open for others to enter in; so it is said, Heb. 10. 20. He entered by the new and living way, which he prepared for us, through the veil, that is, his flesh; even by the veil of his flesh hath he dedicated a way for us to heaven, therefore Chrysostome saith well, Christ hath entered into heaven at the narrow hole of his passions, and hath left a broad door for his members to follow. Fourthly, Others when they were ascended could do nothing there, though they could work miracles on earth but Christ being ascended, 4 is as powerful to administer to his people in this kingdom, as if he were with them in this world; for Act. 2. 33. he being ascended, sent down the gifts and graces of his spirit upon his Disciples: others being ascended can do nothing, their power being confined to the place where they be, but Christ being ascended, as is powerful here as if he were present. Fifthly, 5 Others went away on a sudden, as we see 2 King. 2. that Elias ascended in a Whirlwind; but Christ ascended by little and little, by degrees, till a cloud came and took him out of their sight. Now there be two reasons why Christ did not ascend into heaven suddenly, but by little and little: Two reasons why Christ ascended to heaven leisurely. first, that they might sensibly see he had left this world and was ascended into heaven, therefore we should not look for him here: 1 it behoveth the Church to know that Christ is ascended into heaven and that for their good, to prepare a place for them, to send down the gifts and graces of his spirit: so joh. 6. we may see the Disciples when Christ told them that he should go away from them, sorrowed and mourned for it; I, but when they did consider that he was ascended for their good, to prepare a place for them, and to hold the possession of heaven till they were ready, and to send the holy spirit into their hearts, this was a great matter of joy and comfort to make them glad. Secondly, 2 to take away an error in the world, that many an one thinks he shall go to heaven in a whirlwind, out of the midst of their sins and of their profaneness: nay, look on Christ, he ascended by little and little, and made many ascensions before he came at heaven, so must thou do, and therefore thou must not think to go in a whirlwind into heaven, out of the midst of thy lusts and of thy sins, but thou must make many ascensions every day in thy care zeal, faith and thy repentance: It is Christ's speech, Can. 3. Who is this that ascends up out of the wilderness, perfumed with myrrh, etc. so the people of God ascend up leisurely till God receive them, Simile. as S. Jerome says, speaking of the 42. journeys of the children of Israel to the land of Canaan; so we must not think to go to heaven with ease, but it will cost many a journey, and a Christian must be every day rising in his care, in his zeal, in his faith, in his repentance and in his love, till at last he come at heaven gates. Thirdly, Thirdly, the manner. A cloud came and took him out of their sight; so Saint Luke says, Act. 1. 9 And when he had spoken these things whilst they beheld him he was taken up, for a cloud took him out of their sight, that is, it came under the foot of Christ and so did cover him: and as he went away in a cloud, so He shall come again at the day of judgement, so the Angels said: the Prophet Dan. 7. 13. saith, I beheld in a vision by night, and behold, one like to the Son of man came in the clouds of heaven: so Mat. 24. 30. And then shall appear the sign of the Son of man in heaven, and then shall all the hindreds of the earth mourn, and they shall see the Son of man coming in the clouds of heaven. Now the use of this point is, Use that seeing Christ ascended by a cloud into heaven, and as he ascended, so will come to judgement, therefore so often as we look on the clouds, we may consider that these be the chariots that shall bring Christ to judgement, however they now bring us wind and rain, and snow, and hail: as Genes. 45. 24. When jaakob saw the Chariots that joseph had sent for him, his Spirit revived again: so when we look on the Chariots that shall bring Christ to judgement, our hearts will or should revive; therefore so often as we cast up our eyes to Heaven, we should think of this. Now we will come to speak of the fifth point, Fifthly, the benefit we receive by Christ's ascension. the use and benefit we should make of Christ's ascension: and I would I had an hundred tongues to speak, and that I had the words of motion, that I might make you feel and see the excellent things that God doth offer unto us by the Ascension of Christ. First, The ascension of Christ must cause a spiritual ascension in us; for as the body of Christ did ascend to Heaven, 1 so our hearts and minds and affections must ascend; and although our bodies be here, yet our hearts and minds and affections must be in Heaven: so saith Paul, Colos. 3. 1. If ye be risen with Christ, seek those things that be above where Christ is; as if he should say, Christ is in Heaven; let not your hearts therefore and your minds be on the Earth, but let them ascend to Heaven: so it is said Philip. 3. But our conversation is in Heaven. There be a number of men in the world that grovel on the ground, their hearts be glued and tied to the world: Oh but a Christian man whiles he is in this world, he must have his conversation in Heaven by living justly, and holily in this world; Therefore, whilst we live here our hearts and minds must ascend to Heaven, because our souls shall not ascend till the day of death: Nay, if our souls do not ascend whiles we live here, our bodies shall not ascend at the day of judgement, for every man must begin his Heaven here; therefore Christ's ascension must cause a Spiritual ascension in us. But what shall we say of such men, as for their lives cannot lift up their hearts and their minds to Heaven? we may say as God says to Ad●m, Gen. 3. Earth thou art, and to Earth thou shalt return; Dust thou art, and to Dust thou shalt return: Nay, it were well with them if they might return to Earth, but they shall go both soul and body to Hell without repentance, and therefore labour to ascend in thy heart and affections whilst thou livest here; pitiful is the state of these men▪ I, but what shall then the people of God do when they cannot feel their hearts to ascend? they may say, O Lord jesus, thou art ascended, and I am grubbling on the Earth; therefore I will pray as the Prophet David doth, Psal. 119. Lord quicken me and raise me, that I may ascend in my heart, mind and affections, while I live here. Now the rules to know whether we be ascended with Christ in the holiness of our lives, How to know whether we ascend or not. and conversations here on Earth, that so we may ascend to him hereafter in glory, are chiefly these two: 1. By an Optic rule, a rule of humane learning. 2. By a rule of Scripture. First, 1 By a rule of humane learning, or an Optic rule; In all ascensions the higher a man goes, Trial. the greater the things above seem to be, and the things below seem the lesser: As for example, if a man go to the top of an high Castle, the things above seem great, and the things beneath seem small if he look down; I, but if he go up to the Mountains, than the Castle seems small or lesser, but if it were possible that he could go up as high as the Sun, Simile. or the Moon or Stars, how great would the Stars and Spheres, and the amplitude of Heaven appear to be, when as this Earth would hardly be seen thither, and if seen, would it seem scarce so big as a little Moulehill: so it is in our spiritual ascension, the nearer we come to Heaven, the greater Heavenly things seem to be, and the further we go from these worldly things, the lesser and lesser will they seem to us; and therefore the pardon of thy sins, and the favour of God, and the hope of Heaven, are these great in thine eyes, and the things of this life like little motes flying in the Sun? be of good comfort thou art ascended: but if the things of this life be great in thine eyes, and the things of Heaven small, than thou art not ascended as yet. And thus by this rule we may give a true judgement of ourselves. Secondly, 2 A rule of Scripture: Ephes. 4. 9 it is said, He that ascended, is the same that did descend first into the lower parts of the Earth: Trial. So by S. Paul's rule, before there can be an ascension to Heaven, they must first descend, and that to the lower parts: Paul's words be plain, that a man must first descend before he can ascend: and therefore every man must consider with himself, whether he hath descended into the lower parts, whether he hath been cast down with the burden of his sins, in the sense and feeling of them, and that he hath been brought as low as Hell, and the Grave, and into the Dungeon of GOD'S wrath and displeasure, if thus then thou hast ascended; but if thou hast not descended into Hell, and as low as the Grave in the sense and feeling of thy sins; If thou hast not been in the dungeon of God's wrath and displeasure, than thy ascension is yet to come. I have showed you heretofore, Simile. that a man that would bring water to the top of an high Castle or Tower, he first makes it fall exceeding low: so every man that would ascend, he must first descend, and come down low in the sense and feeling of his own sins, and then he is fit to ascend: Therefore, look into thy own self, and consider whither thou hast descended, and hast been brought low in the sense and feeling of thy own sins: If thou hast, thou hast ascended; but if not, thy ascension is yet to come. David begins one Psalm with De profu●dis, Psal. 130. Out of the deep places have I called unto the Lord: so we must be brought to call to God out of the deeps. Secondly, Use 2. seeing Christ is ascended into Heaven, Let us be willing to go to Christ as soon as may be; Simile. we see in nature that all the members will have recourse to the head, because that gives life and motion to the rest of the members; so because Christ our Head is gone before to Heaven, we should be willing to ascend to him: we know and have often heard how willing old jacob was to go into Egypt; his spirit revived when he saw the Chariots of his son joseph came for him; Simile. so we should be willing to leave all, and to ascend to Heaven, and how should our spirits revive, when we see the chariots of death come for us? But yet there must be a moderation this way, for as a good servant will not go away till he have a discharge from his master, though he long for the time of his freedom, and look to the shore of the Sea to see when the Ship would come to carry him away, and think every day seven, Simile. and every year seven till the time come, yet he goes not before his master calls: so it should be with a Christian, though he be willing to go to God, and to leave all, yet He must not take down the Tent himself, but he must tarry till the Lord give him a discharge, and then think every day seven days, and every year seven years till the time come; and when it is come, he must willingly go to Christ. It is an infinite wonder notwithstanding all the happiness men shall enjoy by ascending with Christ, that they cannot by any persuasions be induced to forsake and leave off this hanging on the world; I do not mean, only when God would have them to live, but even when men lie on their sick beds and are ready to depart this World. Thirdly, Use 3. seeing Christ is ascended, we must labour to feel the virtue and Power of Christ's ascension; there be many that can talk and tell long stories of it, but this is nothing, unless they can find the virtue and power of it. Phil. 3. 9, 10. saith Paul, I desire that I may be found in him, and that I may know him and the virtue of his resurrection, etc. So we must desire that we may feel the Power of Christ's ascension; as Psal. 68 18. It is said that when Christ ascended up on high, he led captivity captive; that is, (as ye heard before) that when he ascended, he did triumph overall our spiritual enemies, and they were bound and tied to the triumphant Chariot of Christ in fetters and chains like slaves. Now everyman must feel this triumph and conquest in himself; therefore, dost thou feel the Devil to be bound, and Hell to be stopped; Death to be weakened, and the power of thy lusts and sins abated; then thou dost truly feel the virtue and the power of Christ's ascension; but if thou do not feel the Devil to be bound, Hell stopped, Death to be weakened, and thy lusts and corruptions to be abated, than hast thou no virtue by Christ's ascension. Saint Bernard saith well, If thou dost not feel the virtue and power of Christ's ascension, he is not ascended for thee, thou shalt have no good, nor be a penny the better for it; therefore let every man labour to find the virtue and the power of Christ's ascension in himself; as Hell to be stopped, Death to be weakened, and Sin to be abated, and then he may have comfort by Christ's ascension. Now there is another virtue we must find by Christ's ascension, spoken of Psal. 2 68 18. at his ascension He gave gifts to man, and what gifts were they? Gifts of Christ's Ascension. of two sorts: First, Royal gifts; and Secondly, Personal gifts: Personal gifts be such as Teachers and Preachers have: Royal gifts be such as be in a Christian, as Knowledge, Spiritual wisdom, Understanding, Faith, Repentance, Love, Zeal, and the gift of Prayer: Therefore hast thou knowledge, spiritual wisdom, understanding, faith and repentance? hast thou love and zeal? and hast thou a gift in Prayer? Then thou dost feel of the virtue and power of Christ's ascension; but if thou be an ignorant and a blockish man, and hast no knowledge or understanding, no faith or repentance, no gift in prayer, than thou art not one penny the better by Christ's ascension, neither canst thou have any comfort in it. Fourthly, Use 4. seeing Christ is ascended, what must we do till he come again to us: the Papists tell us we must have an Image or a picture of him, and must keep it to put us in mind of him, till he come again: but this is against the second Commandment: And 2 Corinth. 5. 16. the Apostle Paul tells us, that we should no more know Christ after the flesh, saith he, yea though we had known Christ after the flesh, yet now henceforth we know him no more; so that this is not the way the Papists tell us, to have an image or a crucifix of Christ: But there is another way, for the Lord hath left us the glass of the Gospel; as 1 Corinth. 13. 12. But now we see through a glass darkly, but then face to face: Therefore we must look well into this glass, for there we shall see Christ borne in a Stable, and laid in a Manger, praying on the Mount, bleeding in the Garden, hanging on the Cross, laid into the Grave, and rising from Death, and gloriously ascending into Heaven: Therefore we must not do as the Papists tell us, but we must keep us to this glass, hold us to it, and look into it, and at last jesus will come and join himself to us, nay, he will stand by us, and transport our bodies, and make them like to his glorious body. Now the next uses are uses of Comfort. First, Uses of Comfort. that seeing Christ is ascended into Heaven, this may give us comfort, 1 that one day we shall rise and ascend also; for He is our pawn and pledge, and hath taken possession of heaven for us: which is a great comfort to a Christian, that where Christ is, there he shall be also, as Christ saith, joh. 14. 3. I go to prepare a place for you, and I will come again unto you, and take you unto myself, that where I am, there you may be also; therefore seeing Christ is in heaven, he will draw all his members after him: so joh. 17. in that sweet prayer that Christ makes, he saith, Father, I will that they which thou hast given me, may be with me, even where I am, that they may behold my glory: Tertullian saith well, Christ the Mediator of God, and man hath taken the pawn of our flesh, and hath carried it into heaven, and hath left us the pawn of his Spirit; therefore now flesh and blood be secure in Christ: and Athanasius saith, God hath repealed this heavy sentence, Earth thou art, and to earth thou shalt return again, dust thou art, and unto dust thou shalt return again; for Christ hath carried thy flesh into heaven, and hath taken possession of it, and holds it till thou art ready: therefore let not a Christian be afraid of the troubles and afflictions that he meets with in this world, for as Christ is ascended, so one day he shall ascend when the time comes: this is a sweet comfort to a poor Christian when he lies on his sick bed, when he meets with many troubles and afflictions in this world; unto whom I may say, as Christ said to the Church of Smyrna, Encouragement against the Cross. Revel. 2. 10. Fear none of these things that thou shalt suffer; even so I may say, fear none of these things that thou shalt suffer, fear not trouble, affliction, sickness, death, nor any thing: Art thou a poor man, and dost thou want a house to dwell in? why Heaven is thy house: dost thou want friends? God is thy friend, and all the Angels and Saints: dost thou want comfort? God will be thy comfort, and therefore be not afraid of trouble, nor of death, but be like the five wise Virgins that had their lamps ready burning, and their loins girt, ready to enter into their Master's joy. Secondly, The second use of Comfort. seeing Christ is ascended into Heaven, our salvation is the nearer to him: we see in nature as long as the head is above the water, the body cannot be drowned; in like manner so long as our Head is safe in Heaven, Simile. he will save all his members. To this effect Paul saith, Ephes. 2. 6. That he hath set us together in heavenly places: and how hath he set us together in heavenly places, not in our own persons, but in the Person of Christ, he holds it, and he will one day faithfully deliver it into our hands. Thirdly, The third Use. seeing Christ is ascended, we may be bold in the time of our need, trouble and affliction, to go to God in Prayer, and may have comfort that Christ will hear us, and that we shall be regarded: This is the use Saint Paul makes of it, Heb. 4. 14. where he saith, Seeing we have a great high Priest, which is entered into Heaven even jesus Christ the Son of God, Let us go boldly to the Throne of Grace, that we may find mercy, and receive grace to help in the time of need: So chapter 10. 19 saith he, Seeing therefore Brethren, that by the blood of Christ we may be bold to enter into the holy places by the new and living way, which he hath prepared for us through the veil, that is, his flesh, let us draw near, etc. If a man had a great suit at Court, and did know no body there, Simile. a man may look for small comfort when he comes thither: but if he knew that the King's son would be ready to speak for him to his father, and to grace him before all the company, this will give him comfort; so if we go to God as to a Stranger, than we can look but for cold comfort: I, but if we know that Christ will speak for us to God, grace us and bring us into favour with him, this may comfort us, and make us with boldness go to the Throne of Grace. There was great difference betwixt the time when Joseph's brethren knew him, and when they knew him not, Simile. for when joseph would not acknowledge them for his brethren, he handled them roughly, and took them for Spies; but when he did acknowledge them to be his brethren, than he did kindly entertain them, and did fill their sacks with corn, that they might be preserved till they came into Egypt; so there is great difference when we be strangers, and when Christ doth acknowledge us, for when he knows us, he will speak to God for us, and grace us, will fill our sacks with the best of Heaven; therefore the true Christian may have great comfort to go to God in Prayer in the time of his need, and he shall be heard and regarded of God. SERMON XXXIX. MARK 16. 19 So then after the Lord had spoken unto them, He was received up into Heaven, and sat on the right hand of God. AS in the climbing of a Tree a man will catch hold of the upper boughs, Simile. and so will go higher and higher till he come at the top: so we must do in the rising of Christ, we must rise in our affections as he rises, and therefore having followed him in two degrees of his exaltation, his resurrection from the Dead, and ascension into Heaven: we will proceed now unto the third, which is his Session at the right hand of God; as if we were got within the veil, to see jesus Christ sitting at the right hand of his Father in glory and majesty: Simile. as Cantic. 3. 11. The daughters of Zion are called out to behold king Solomon crowned with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart: So I may say, come forth all ye people of the land, out of your houses, and out of your Towns and places where ye dwell, and behold jesus Christ the true Solomon, fitting at the right hand of God, crowned with honour and glory, so that when others shall ask ye, what ye went out to see? as Christ asked the people; ye may say and answer again, we went to see Christ crowned with honour and glory, Heb. 2. 8. Thus john 20. 25. the Disciples tell Thomas, as a matter of great joy, that they had seen the Lord, and yet they had seen him, but rising out of the grave and out of the den of death; therefore much more should we be glad and rejoice that we have seen the Lord, not rising out of the Grave, or out of the dens of death, but sitting at the right hand of God, for the good of the Church; And therefore I say, good Brethren stir up yourselves to behold Christ within the veil, sitting at the right hand of God for the good of the Church. Now in speaking hereof we will observe five things. 1. What is meant by the right hand of God. 2. What it is to sit at the right hand of God. 3. SERMON XXXIX. Why he is said to sit, and not to stand. 4. To what end he sits at God's right hand. 5. The fruits and benefits we have by his sitting at God's right hand. First, 1 what is meant by the right hand of God: To speak properly, God hath neither right hand, First, what is meant by God's Right hand. nor left hand, for he is a spirit, as it is, john 4. 24. Therefore seeing he is a Spirit, he hath no bodily parts nor dimensions, and therefore neither right hand nor left; but it is a borrowed speech taken from the manner of Kings and Princes, who are wont to advance their favourites next to their selves in any office or dignity. Augustine saith well, If it be a wicked thing to make an image or a picture of God, to make him like an old man with hands and feet, and to set it up in a Church, or a Temple, seeing God is a Spirit; much more (saith he) is it a vild thing to frame an Image of him in a man's heart, seeing it is a Temple for God and his Spirit to dwell in. Now the right hand of God is taken in three senses in Scripture: First, Three several acceptions of right hand in Scripture. the right hand of God doth signify his power; because the chiefest power and strength of a man lies in his right hand, for by this right hand he doth work and bring things to pass; so by the right hand of God, 1 is meant the power of God, by the which he is able to do whatsoever he will: So Exod. 15. The right hand of God is glorious in power, the right hand of the Lord hath bruised the enemies; and Psal. 118. 15. The right hand of God is taken for the Power of God; but it cannot so be understood in this place, because the power of God is in all places, but the humanity of Christ is confined to one place only, therefore this cannot be the true sense; indeed, it is said, Matth. 26. 64. Nevertheless, ye shall see the Son of Man sitting at the right hand of Power, and coming in the Clouds: the meaning whereof is expressed afterwards, chap. 28. 18. that all power and authority is given unto him of God. Secondly, The second acception. the Right hand of God is taken for The goodness and glory of beaven and happiness, as Psal. 16. 11. At thy right hand are pleasures for evermore: but it cannot be so taken in this place, for though it be true that Christ is blessed in the kingdom of heaven, in joy and happiness, yet this is common to all the Angels and Saints, for they enjoy all the pleasures in heaven; but to sit at the right hand of God is peculiar to Christ only: as it is Heb. 1. 13. To which of his Angels, said he, at any time, Sat at my right hand till I make thine enemies thy footstool. Thirdly, The third sense. the right hand of God, is taken for the Next place to God in dignity and honour, Rule and government: It is the manner of Kings and Princes when they do advance any to office next themselves, to set them at their right hand, as 2 King. 19 Solomon caused a seat to be set for the King's mother, and set her at his right hand: And Psal. 45. 9 it is said, Upon thy right hand did sit the Queen in a garment of gold: so to sit at the right hand of God, is to be in the next place to God in Dignity and Honour, in Rule and Government. And this is here meant; for this sitting at the right hand of God, is nothing else but a dignity and honour given him of the Father whereby he is endued with a power to rule and govern all things immediately both in heaven and earth. Secondly, How Christ is said to sit at the Right hand of God. how he is said to sit at the Right hand of God, and that is because he is in the highest place next to God in dignity and honour, administration and government of this whole world, and also particularly of the Church of God: so to sit at the Right hand of God implies two things. First, The first meaning. That Christ is in the next place to God in dignity and honour; as Phil. 2. 9 saith the Apostle, Wherefore God hath highly exalted him, and given a name unto him above all names, that at the name of jesus every knee should bow of both things in heaven and things in earth and things under the earth; which is to be understood not only of the outward gesture and reverence to be used at the Name of jesus; but chiefly of the internal sovereignty and authority of jesus; because he should set his throne above all thrones, in that all powers shall be subject to him both in heaven and earth, and so all knees shall bow unto him. Secondly, The second meaning. That he is in Rule and Government in the highest place next to God: Ephes. 1. 20, 21. it is said, That God hath set him at his Right hand in heavenly places, far above all principality and power and might and dominion and every name that is named, not in this world only, but also in that which is to come; and hath made all things subject under his feet, and hath appointed him over all things to be the head to the Church. These be the two things employed in his sitting at the Right hand of God: whence we are to take notice of two things. First, That Christ hath ennobled our nature, and hath lifted it up above Angels and Archangels: 1 therefore seeing Christ hath thus dignified and ennobled the nature of man, in setting it above Angels and Archangels, what shall we answer to God, if we abase it and bring it below the meanest of the creatures? I do not say, below the Sun, and Moon, and Stars, which are constant in their motions and courses, but below the dumb creatures, for they do moderate themselves in their appetites, they will take no more meat and drink than will do them good, and will be moderate in their sleep; therefore what shall we answer to God for our excess. But I would to God we could stay here, Christ hath lifted up our nature above the Angels, and we embase it and bring it below the devils; for when men be ruled by the devil, they make themselves slaves to him, and so bring themselves below the devil: as we see he could no sooner bid Adam eat, but he did eat, and Cain kill his brother, but he kills him, and judas betray his Master, but he betrayed him; so he can no sooner bid men swear, but they will swear, or lie, but they will lie, or profane the Sabbath, but they will do it; therefore when men are thus ruled by him, what is it, but to make themselves slaves to the devil? and then how shall men answer this injury and wrong done to Christ: we read Prov. 31. 4. Bathsheba saith to her son, Simile. It is not for Kings, O Lemuel, to drink wine, nor for princes to drink strong drink, lest they drink and forget the law: so is not for Christians to swear, to lie, to deceive one another, to profane the Sabbaths, for Christ hath graced them, and therefore they must take heed they do not disgrace their selves; Christ hath ennobled their nature and set it up above the Angels, and therefore they must take heed they do not disgrace it by a sinful life. Secondly, we are to take notice, that seeing jesus Christ is in the next place to God in administration and government, 2 so he is in honour not only next unto God, but also hath all at his command, he is the ruler and governor of this whole world, and therefore will govern it for the good of the Church and of his people, and one day thou shalt bless God, and bow thy knees, and thank him, that he hath put the government into his hands. Rom. 8. 24. it is said, that all things shall work together for the best, or good of them that love him: the whole world shall wind and turn to his good, Simile. if a man be a friend to God, and love him: there be number of strange turnings and motions in this world, all which shall turn and wind unto the good of the Church: as in a clock there be some wheels turn one way, and some another way, they being cross and contrary one to the other, and yet by the skilful and cunning workman they turn all to one end, to make the clock go; so in this world there be many strange turnings and motions, that seem to run cross and contrary one to the other, yet by the skilful workman jesus Christ, all is carried to the good of the Church; therefore great is the comfort that the Church may have by this: for what shall the Church do in the time of trouble? run to Christ, and pray him to turn all to the good of them, Simile. because the government is in his hands. We see in experience when there is a cunning Pilot set at the stern of a ship, though it be tossed with the waves, and troubled with winds, yet he will carry the ship safe into the harbour; even so, as long as jesus Christ is our Pilot and sits at the stern of heaven, though there be many winds and waves beat on the ship; that is, though there be many troubles and afflictions that do arise, yet he safely brings both soul and body to the haven or harbour of rest. It is a good meditation that the learned have out of Matth. 8. Simile. the Disciples were in a ship at sea, where arose a great tempest, so that the waves beat on the ship, which was in danger, whilst Christ was asleep in the ship. Then they cried to him and awaked him: and he arose and rebuked the winds, and the sea, and there was a great calm: so (say they) the Church is compared to a ship, and this world to the sea, the troubles and afflictions of this life, to the winds and waves that beat upon the ship, and endanger it; therefore we must do as the Disciples did, run to Christ, awake him by our prayers, and stir him up by our repentance, and then he will arise and rebuke the winds, and the sea, and there shall he a great calm: therefore in all the troubles and rages of the world, we are to consider that Christ sits at the right hand of God, and hath the government of the people of the whole world, and he will turn all to the good of his Church and people. Now the consideration of this will make fear fly from thee, as the darkness doth from a candle. Thirdly, Thirdly, why Christ is said to sit and not to stand at God's right hand. why Christ is said to sit, and not to stand at the right hand of God. Of which there be three reasons: First, To show unto us that he hath now finished the work of man's redemption, and having done all, 1 he is set down at the right hand of God: this is that he would have the whole world to see, that now man's redemption is finished and perfected: so Heb. 10. 12. But this man after he had offered one sacrifice for sins, sat down for ever at the right hand of God. Now although Christ hath wrought the redemption of man, and is set at the right hand of God, yet we must not sit down too, but seeing he hath done his part, we must do our parts, though he be set, yet we must not sit, but labour to lay hold on that which he hath purchased, and apply it to ourselves; for, although Christ hath purchased it, yet if we do not apply it, Simile. we shall be never the better for it. If a man lie bound hand and foot in a deep dungeon, and a jailor come and set open the prison doors, bidding him come to him, and he will take the Gives and Bolts off from his hands & feet, and when he hath done so, the jailor sits himself down with the keys in his lap; now do you think though the jailor sits still, the prisoner will? no I warrant you, but rather would labour to creep out of the stinking prison; so seeing Christ hath opened the prison doors, and hath knocked off the Gives, and the Bolts of sin, and is set down at the right hand of God with the keys of hell, and of death, we must not sit down too, but apply ourselves to come out of our sins, and to lay hold on the mercy that is offered to us. Secondly; 2 because there is a judiciary Power committed unto Him, that is, a power of judgement▪ he sits to arraign men, and to give judgement and sentence against them; and as earthly judges sit to order and to determine of all things that are done ● so joh. 5. 22. it is said, The Father judgth no man, but hath committed all judgement to the Son; therefore because Christ holds a court of judgement to judge the whole world, we must be careful to pass the whole time of our life and dwelling here, in fear and holiness before God, because He sits to judge us; and though we be not afraid of earthly judges, yet let us be afraid of the heavenly judge, for howsoever men may shift the matter, and blind an earthly judge, yet they cannot blind the heavenly; therefore every man must consider when he is drinking, deceiving, lying, swearing and the like, that Christ will judge him for it. Thirdly, because he is in the continual act of judgement, he is always on the judgement seat, 3 always ready to administer judgement to the world; earthly judges be not always on the judgement-seate, but they have their vacation times out of term, (as they say) that is, they have certain times of hearing: Simile. O, but Christ is in the act of judgement, and on his charge continually; Moses sat from morning till night to hear the people, but he was weary of that; but Christ sits continually, and is never weary in the act of judgement. Hence we may learn these good instructions following: First, to comfort us in afflictions and crosses, that Christ is always ready to wait and attend on the causes of his servants, Use 1. and people; a man may come at an unseasonable time to men, as Luk. 11. it is said, the man came to his friend at midnight, and he was rebuked of his friend: O, but we cannot come at any unseasonable time to Christ, he sits night and day on the throne, and will be ready to hear us, therefore in all our troubles this may give comfort. Secondly, Use 2. to strike terror into the hearts of men, and to make them afraid of sin, and to offend him, because he sits on the throne still, and is ready to execute judgement: Simile. If a thief should steal, or cut a purse when the judge is on the bench, he in worthy to be hanged, sentence is ready to pass upon him presently; so seeing Christ is on the bench, and in the act of judgement, if a man sin against him, sentence is ready to be passed, he may presently have execution done upon him: and indeed all the judgements that come from day to day upon us, come from Christ; the executions be in the country, Simile. but the writs, and sentences amongst us come from a higher court, from London: so here in this world be all the executions, but the sentence and the writs come from above, they come from the court of heaven. Fourthly, Fourthly, to what end Christ sits at God's right hand. To what end Christ sits at the right-hand of God: for two ends; first, To make intercession for us, as Heb. 9 24. For Christ is not entered into the holy places made with hands, which are similitudes of the true Sanctuary, but is entered into heaven to appear now in the sight of God for us. 1 We see in Samuel that Saul was angry with David many times, Simile. and would have killed him, but still jonathan interposed himself, and laboureth to pacify his father's anger; so God is angry with us many times, and would kill us, but the true jonathan jesus Christ doth interpose himself, and labour to mitigate his anger by presenting his wounds and body before God; therefore when we cannot lift up our voice to God, nor our hearts as we should, yet Christ makes intercession; his body speaks, when we cannot speak; and his blood crieth, when we cannot cry: Now I shall not need to show you the manner how Christ makes intercession for us, having spoken of it but a little before; and therefore I will now proceed without any repetition to the second end why Christ ascended. Secondly, The second end what it is. That he might more powerfully and more mightily administer and govern his Church; for therefore God hath exalted him that he may rule the whole world for the good of the Church; as the people rejoiced exceedingly at the crowning of Solomon, so we may much more rejoice that Christ is all in all, and that he sits at the right hand of God for the good of the Church. Now by four actions Christ doth govern in his Church: 1 He draws people to himself. 2 He doth guide and govern them. 3 He doth exercise them with crosses and troubles. 4 He doth protect and defend them against all their enemies. First, He doth draw people to himself. He doth draw and pull people unto himself and brings them to Faith and Repentance, and an estate of grace, that they may be saved; so Christ saith to jerusalem, Matth. 23. 37. How often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not? to the same effect also, joh. 11. 52. It was said of him, That he died not for that nation only, but that he should gather together in one the children of God which were scattered abroad: so than it is Christ that doth gather and draw us; there is not any man living that is able to draw himself out of the kingdom of the devil, and pit of hell, into the kingdom of grace and state of blessedness, it must be Christ only that must draw him. therefore it is said in the Acts, that There were added to the Church daily such as should be saved; so it was not they themselves that drew themselves out, but it was Christ, by his Word and by his Spirit, that did draw them and pull them out of their sins, and brought them to an estate of grace. Now is there any man thus drawn out of his sins into an estate of grace, let him know it is the hand of Christ, that did draw and gather him, Simile. for Christ's sitting in heaven is as powerful to draw and pull men out of their sins, as the Adamant is to draw Iron to it. Wherefore when men see themselves thus drawn out of their sins, and pulled out of the kingdom of the devil and pit of hell, they may say as judas did, joh. 14. 22. What is the cause thou showest thyself to us, Simile. and not unto the world? even so we must admire the goodness of Christ, and say, Lord, what is the cause thou hast pulled us out of the kingdom of the devil, and pit of hell, and hast brought us to an estate of grace, to Faith and to Repentance; there was nothing in us Lord, but it was thy good pleasure and mere mercy to do it. Now the means whereby he draws and pulls men unto himself, is especially by the Preaching of the word and Gospel, Means of drawing. therefore Saint Paul saith, Eph. 4. 12. he gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of the Saints, and for the work of the ministry, and for the edification of the body of Christ, etc. so Esai. 53. 1. the Word of God is called the Arm of God; because that even as men do draw and gather with their arms things to themselves; Simile. so the Lord doth draw and gather men to himself by the preaching of the Gospel; so it is the Arm of God to draw men out of the estate of damnation into an estate of salvation, and out of the kingdom of the devil into the kingdom of Christ: Hereof we may make these profitable Uses following: First, seeing the preaching of the Gospel is the Arm of God to draw men unto himself; Use. therefore faithful Ministers must remember that they be the hand of Christ to draw and to pull men out of their sins; Chrysostome compares Preachers to a number of servants in a great shop, of whom, Simile. some bee in one place and some in another, yet all comes to the common box, and is for the advantage of the master; so, saith he, this world may be compared to a shop, wherein some of the Preachers are in one place and some in another, employed in preaching, and yet all must come to the common box, all must turn to the advantage of our Lord and Master, they must not turn it to themselves and to their own advantage, but they must labour to draw and to pull men to God, because this is the ordinary means to draw them by. Secondly, Use 2. seeing the preaching of the Word is the Arm of God to draw and pull men to God, therefore we must hold us to the means, and keep close to them, that so we may be brought to an estate of grace; to faith and repentance, and so to be saved. It may be objected, Object. All come to the means, but all are not drawn and gathered to God, a number hang in their sins still. I answer, though thou do not find thyself to be drawn to God presently, Sol. yet do not neglect, but come still, for if thou dost despise it and come not at it, than it is not possible that ever thou shouldst be gathered and brought into the state of grace, but if we come to the means, than we may have hope that one day God will draw us unto himself, though not at the first hour of the day, yet he may at the second; and if not at the second, yet at the sixth; and if not at the sixth, yet at the last hour of the day: Therefore we must wait on the means, and attend that till God give his blessing unto it. john 5. we see a lame man came to the pool to be helped of his diseases, Simile. and lay there a long time, for he was intercepted by one or other that did step in before him, yet he continued still, because there was means of his help, and at last Christ came and did help him: so when we come to the means, to the preaching of the Word, and come a long time; and we see others catch away the blessing, others are drawn to faith, and to repentance, and to an estate of grace, and we are not; yet let us not tarry at home, for than we may die in our sins, but let us come to the means, and wait and attend on it, and then at last we shall find God's blessing upon us. Thirdly, seeing the preaching of the Gospel is the means to draw us to God, Use 3. every man must labour to feel this work of grace in himself; for if a man hear never so often, if he be not gathered to God, and his heart brought home, but lieth still in his sins and corruptions, he can have little comfort by preaching; therefore labour thou to be brought home to God, to Repentance, to Faith, and to an estate of Grace by it. Simile. We see in experience when the Hen clocks, the Chickens will run after her, and gather under her wings: Now the Gospel is (as it were) the clock of Christ, whereby he doth call us, and therefore when he calls us by his Clocking, let us run unto him and gather under his wings, that so we may be covered in the time of danger. I have showed you heretofore when jeremy was in the Dungeon, there was one that did put down a cord to him, and cast in a few rags, whereupon he caught hold and put the rags under his arms, Simile. and so was pulled out; in like manner we all lie in the Dungeon of sin, by the preaching of the Word, the Lord puts down a cord as it were to save us; therefore it must be our wisdom to apply ourselves to it, that so we may be drawn out of our sins. This is the first Action. Secondly, 2 when Christ hath gathered a people to himself, he doth not leave them at six and seven, Being drawn, he governs them. but doth govern and guide them to Eternal life; as Psal. 48. 14. it is said, For this God is our God for ever and ever, and he shall be our guide till the day of our death: So Luke 1. 79. it is said, Christ came to give light to them that sit in darkness and in the shadow of death, and to guide our feet into the way of Peace: So he doth not only draw and gather people to himself and so leave them, but he doth guide them by his Word, and by his Spirit, and attends them, until he have brought them to Heaven and happiness. A goodly figure we have of this in the Law, when the children of Israel were in the wilderness of Arabia, and were travelling to the land of Canaan, they knew not which way to take, yet the Lord sent them a Cloud by day, and a Pillar of fire by night to conduct them till they came to Canaan; Now what is this but a plain figure of our journey to Heaven? Simile. For we are all passengers, and travellers to Heaven, and are to pass through the wilderness of this World, wherein there are a number of bypaths, and dangerous places, where we are like to lose ourselves, and therefore Christ lest we should go astray and be in danger of losing, hath left his Word and Spirit to conduct and lead us to Heaven: this is a great comfortable mercy, that Christ doth not only draw men unto himself, but when he hath gathered them, he doth govern and guide them by his Word and Spirit. We see it is not enough for a father to set down his child in the way, simile. but also takes him by the hand, and leads him in it, and when he is weary, he recovers & rests him, and when he comes at a bridge, he carries him over▪ so Christ doth by us, for it is not enough for him to set us down in the way that leads us to Heaven, but when we be in it, he takes us by the hand and leads us, and when we be weary, he takes us up, and when we be fallen, he doth recover us; when we come to a bridge, that is, when we come to any hard pinch, he carries us over: this is therefore our case, and of all the children of God, and we must be contented to be governed and guided by him in all our actions. It is the madness of the World to have Christ to be their Redeemer, but they will not have him to be their Governor and Guide; which is the reason why so many in the World miscarry in their actions and their courses, because they be not guided and governed by him; therefore every man must labour to submit himself to the holy government of Christ. In the 73. Psal. 24. the Prophet David saith, Thou wilt guide me with thy Counsel, and afterwards receive me to glory. Hence we may conclude, that if a man will not be guided by God's counsel whilst he lives here, he shall never be received to glory: as also Acts 27. The Lord had given the lives of all them that were in the Ship to Paul, if they did abide in it: And therefore when they were in danger, and would have taken another course, Paul tells them, they cannot be saved, unless they abide in the ship; so unless we abide in the true Ship Christ jesus, and be guided by his counsels whiles we live here, we cannot be saved: and this is the second Action. The third Action is, 3 That Christ doth exercise his Church with diverse temptations and trials for their good; he exercises of he Church with diverse tentations. we see in standing waters that Toads and Frogs breed, but the Rivers carry them away; even so when there is peace, than there are many vild lusts and sins breed in the heart of a Christian, Simile. as we may see in David; and therefore God doth exercise his Church with many temptations and trials to scour away the rust of their sins: as Matth. 8. 23. When he had called his Disciples, he went into a Ship with them, Simile. and a great Tempest did arise, so as the Ship was in danger of drowning, whilst Christ was asleep in the Ship, and his Disciples went and awaked him, so there was a great calm: Now what is this but a plain figure of Christ's dealing with us? for he placeth us here in this World, as on the Sea, He raises up many troubles and afflictions, and seems to be asleep; therefore we must go to Christ with the Disciples, and awake him by our Prayers, and stir him by our repentance, and then he will drive away our troubles; this is one Act of Christ's administration, therefore when it is thus with a Christian, that there is one trouble after another, he must remember it is one part of Christ's holy government, and therefore must submit himself unto it. There be three causes why Christ doth exercise the Church with divers temptations. Three Causes why Christ exercises the Church with diverse temptations. First, To set a-work their graces▪ for when God hath given them Faith, Repentance, Patience, and other graces of his Spirit, than he doth exercise them and set them a-work. So Gen. 22. when God had given saith to Abraham, 1 than he tries him and sets a-work his Faith, and his other Graces, by offering up his Son: And so likewise we see the Lord tried job by the Devil, job 1. 3. saith he, Hast thou not considered my servant job, how that he is a just and upright man? The Lord would have the World and the Devil to see the graces, that were in job, and how he was strengthened from Heaven, and therefore the Lord let in the Devil upon him: If a man make a curious glass, and would have one to see the preciousness, excellency and strength of it, he would put it into one's hand, and bid him fling it against the wall, dash it against the ground, be at it with a hammer, and knock it never so hard he cares not: so the Lord doth when he hath made a Christian; he puts him sometimes into the hands of the World, and lets it dash him against the ground or walls, knock him with a hammer, and tread him under foot, that men may see the virtues and graces that be in him, and how he is strengthened from Heaven. Secondly, Reason 2. the Lord tries and exerciseth his Church with diverse temptations and trials, To pull down spiritual pride that they swell not with the graces of God. Simile. I have showed you heretofore that when men have good wines they will lay them up, in low cellars, for if they lie high they will sour; so because spiritual pride will sour God's graces, and we are ready to lose them and to run into the world, therefore the Lord is fain to exercise us with crosses to lay them low in us: this is the reason why the Lord 2 Cor. 12. did send a prick in the flesh, and the messenger of Satan, to buffet Paul black and blue, that he might not swell of his graces, but that he might lay them in a low cellar, and so retain them. Thirdly, Reason 3. to keep them from sin: we see a father if he seeth his child paddling with fire and water, Simile. he will take him and make him afraid as though he would fling him into the fire, or into the water, and yet he meaneth no hurt to him but doth it only to make him afraid; so the Lord deals with us, for many times we be paddling with sins, and then the Lord takes us and makes as if he would throw us into hell, as if he would destroy us, and yet he means not hurt to us but doth it to fright us, and to keep us from sin, that so we may creep to heaven and be saved. SERMON XL. HEBREWS 10. 12. But this man after He had offered one Sacrifice for sins sat down on the right hand of God. I showed you the last day that one special end why Christ did sit at the right hand of God is, to rule and govern the whole world for the good of the Church, so that Christ's exaltation to glory (I mean his sitting at the right hand of God) tends to the good of the Church, they have the benefit of it and not himself. Now there be four Actions of his holy administration and government that he exerciseth towards the Church: there whereof we have spoken of already, Act. 4. the fourth remains, which is, That Christ doth preserve and protect his people and Church against all the enemies of it; he is that great Michael that is spoken of in Daniel that standeth up to defend his Church: and but for whose defence there would not be left a man or a woman to profess the name of Christ: so this is one of the Actions of Christ to defend the Church against all the enemies and adversaries thereof. Now by five means Christ doth defend and protect his Church: Five means whereby Christ doth protect his Church. first, by bridling and restraining of them that they cannot do all the hurt they intent; as Gen. 31. Laban pursued after jaakob, and thought to have done him some hurt, 1 but the Lord came in a dream to him, and bade him take heed he spoke nothing to jaakob but good; Simile. so many times when the men of the world do follow and pursue the Church thinking to destroy and to hurt it, than the Lord comes with this charge, take heed ye speak not aught but good to them, take heed ye do them no hurt; so Rev. 20. 2. saith Saint john, Simile. I saw an Angel come down from heaven, having the key of the bottomless pit, and a great Chain in his hand, and he took the Dragon, (which is, the old Serpent, the devil and Satan) and he bound him for a thousand years, and cast him into the bottomless pit, and he shut him up and sealed the door upon him: so it pleaseth God to lay a chain upon the devil and upon Tyrants, that they shall, nor cannot do all the hurt or mischief that they intent against the Church, and against faithful men: this is the end why God doth restrain and bind them, to give ease to the Church that it may grow and increase; therefore labour to grow in grace when God gives thee rest, that so thou mayest be fitted the better against the time of trouble: so we see the Church did Act. 9 31. Then had the Church's rest throughout all judea and Galilee and Samaria, Simile. and were edified and walked in the fear of God, and comfort of the holy Ghost, and were multiplied; for when it pleaseth God to restrain Tyrants, and to give rest unto the Church, they must labour to gather Faith, Repentance, Patience, and comfort against the time of trouble. Simile. Basill reports that there be seven days in the dead of winter that are very calm without storms, wherein a little bird called the King-fisher gets to the sands, makes her nest, lays her eggs, hatcheth her young, and then gets away from the sea: so must we do, in the winter of this world God gives rest sometimes, therefore than we must make our nests, lay our eggs, and hatch our young, that is, we must get Faith, Repentance, and the Graces of God's Spirit; and so provide comfort against the time of trouble: this is one means whereby God doth protect his Church, by bridling and restraining the enemies that they cannot do all the hurt they intent. The second means is, The second means. by bridling of the enemies and by shadowing of the Church by his own hand from the fury of the world; so jerem. 36. 26. the king would have killed jeremy, and Baruch, but the Lord did hide them; and so likewise Revel. 12. 14. it is said, But unto the woman were given two wings of a great Eagle, that she might fly into the wilderness into her place, where she is nourished for a time, and times, and half a time; that is, all the time of Antichrist the Lord did hide the Church with his holy hand: in like manner Gen. 19 when the Angels came to Lot's house into Sodom, the men of the city came out of their houses and would have gone in to trouble Lot, and the Angels; but they were strooken with blindness and could not find the door; so the enemies of the Church, Papists, Atheists and such like, they have a long time been seeking to trouble and molest God's Church; but the Lord hath strooken them with blindness that they grope about the Church and cannot find the door, that is, they cannot find an entrance, nor the way to begin: this is another means how the Lord doth defend his Church by hiding of them. The Papists demand of us where our Church was before Luther's days. To this I answer, the Lord did hide them in the wilderness all the time of the rage of Antichrist: Saint Hilary saith, Ye do not well to love the walls of the Church, and to make such account of the Temple, know ye not that Antichrist shall fit in the Temple of God boasting himself as if he were God; therefore saith he, look not for the true Church of God in the Temples, but look for it in mines, caves, and secret places. The third means whereby Christ defends his Church is, Miraculously and wondrously; so the Lord delivered the Church out of Egypt from Pharaoh; and so likewise, The three children out of the Fiery furnace, and Daniel out of the Lion's den, and Peter out of Prison when he should have been brought out the next day to execution: Yea, the Lord doth not only defend his Church wonderfully, but also graciously: as 1 Sam. 13. 26. it was told to Saul that David was in the wilderness of Maon, presently Saul and his men followed him: and Saul with his men were on the one side of the mountain, 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 graciously, though it were not miraculous and wonderful, but by a rumour and report only: here we see though the Lord do not deliver us miraculously and wonderfully, yet he doth graciously in making our greatest and chiefest enemies friendly unto us, and so gives us peace. The fourth means whereby Christ doth defend and protect the Church is, The fourth means. By giving them invincible courage to endure all that the world shall put upon them: so although they be slain at the foot of the Lamb and the blood come down at their heels, yet they go away with a glorious conquest. So Paul Rom. 8. saith, For thy sake are we killed all the day long; we are counted as sheep for the slaughter, nevertheless in all these things we are more than conquerors 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 Lamb, 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 slain and trodden under foot for the Gospel, and for the testimony of the truth, yet they cannot overcome them, because they be not afraid 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 think that the Tyrant hath the better, because he takes away life and blood, but it is the Christian that doth overcome, because the Tyrant aims 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 he 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 sins from them; therefore a Christian is the conqueror, he hath the better. As we see in nature, a man comes to kill a serpent, Simile. he strikes at the serpent, the serpent labours to fence his head, because his life lies in his head, he will take a wound any where before he will take it there; now as long as the serpent fences his head and keeps his life, he hath the better, because the man fought to take away his life and yet he keeps it; so when a Tyrant labours to take away Christ, God, and faith from a Christian, yet as long as he can keep Christ and his graces, it is sufficient, because he is the head and life lies in him: though he be wounded in his name or in his goods, or his life taken from him, yet a Christian hath the better: I will further show it you in an example of Scripture; we see that the Devil was as it were let loose on job, he took away his children, and his goods, and he left him nothing but the stench of his teeth, yet job had the better, because the devil did labour to take away his faith and comfort in God which he could not, and therefore seeing job did keep this, God sets the crown on his head, and he goes away the conqueror; so though sickness take away a man's health, and usurers his money, and thiefs his goods, and tyrants his life and blood, yet as long as a man keeps God, Christ, his faith and hope of heaven, he hath the better. The fifth means is, The fifth means. By destroying and confounding all their enemies; for although it pleased God to use them for the chastening of his children, yet at last he will destroy them; a father useth a rod to chasten his son for his amendment, yet at last he will destroy the rod; so we see Exod. 5. what grievous tasks were laid on the children of Israel by Pharaoh, Simile. to make them willing to depart the land, the Lord was fain to do as men do 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 itself was drowned in the red sea; Simile. so Dan. 8. we see the Little horn, which was the King of Macedonia, he did overcome for a time, and tread under the people of God, yet at last his horn was broken; so also Revelation 12. The Beast that had seven heads and ten horns, that did labour to devour the woman, he also shall go to destruction: and therefore let not Christians be discouraged and dismayed, though they see the Church hath great enemies, for God will defend and protect them against all their enemies, if they walk worthy of the Gospel, and labour to please God in all their courses; these be the four actions whereby Christ doth rule and govern the Church: which for your memory's sake, I will briefly recapitulate unto you. First, that he doth draw and pull them out of the condemned multitude of the world, and bring them to an estate of grace: secondly, he doth guide and govern them by his Word and Spirit: Thirdly, he doth exercise them with diverse temptations and trials: Lastly, he doth protect and defend them against all their enemies. The Uses we are to make of Christ's sitting at the right hand of God are; Use 1. first, that seeing Christ sits in the highest place next to God, therefore we must labour to submit ourselves unto him, sink down at the feet of Christ, and be contented to be ruled and guided by him: but they that are ruled by their own lusts and sins, they do (as it were) pull down Christ out of his throne, and set up their sins in his room: Psal 2. saith the Lord, I have set my king upon mine holy hill; it is the decree of God that we should serve and fear him, that we should labour To kiss him, to submit ourselves unto him, lest his wrath be kindled and then we perish suddenly. Secondly, Use 2. seeing Christ sits at the right hand of God, therefore we must take heed we do not sin against him and offend him, because he is in the next place to God; It is a great matter to sin against him and offend him, as 1 Cor. 8. 12. saith he, Now when ye sin against the brethren and wound their weak consciences, ye sin against Christ: It is a great matter indeed to sin against Christ, Augustine saith, the jews condemned Christ, and are blamed for it, but there is a great difference between their sins and the sins of Christians under the Gospel, for they sinned against Christ in the time of his humiliation when he did hang on the cross, 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 Saul's garment, his heart did smite him; so much more should our hearts smite us, when we have sinned against him and offended him. Thirdly, Use 3. seeing Christ sits at the right hand of God, do thou labour to be in Christ a true Christian, and then he will defend thee from all dangers, and turn all they troubles into comforts, all thy pains to ease, thy sorrow into joy, thy sickness 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; Simile. 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, Use 4. seeing Christ sits at the right hand of God, therefore as Christ overcame the Devil and all our spiritual enemies, so we must first overcome sin, the Devil 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 Father's Throne, even as I overcame and sit with my Father in his Throne: and therefore do thou never rest, but labour to overcome sin and thy own corruptions whatsoever thy pains and troubles be, and then thou shalt sit at the right hand of God: Simile. 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 again anew, and you that repent of your sins and make conscience of your ways, 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 Devil and his Angels; therefore as Christ overcame Sin, Death, and Hell and the Devil, and when he had done it he sat down 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 judge the quick and the Dead. WE are come to speak of the last degree of Christ's exaltation, SER. XLI. which is in the next Article of our Christian profession, a branch whereof is, that from thence he shall come to judge the quick and the Dead. He that was judged of others, shall judge us: even he that was judged of Pilate, Caiaphas, judas and Cain, He shall judge the quick and the Dead; that is, all the people that have been in all ages, and times, even all that have been dead many a thousand years before, and all the people that be living at the present: for when all men have played their pageants on the stage of this World, than the Lord jesus 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 be cast into Hell. This is that which job speaks of, job 19 I know my Redeemer liveth, and he shall stand the last on Earth: when all men have played their parts on the stage of this World, when kings have given up their Crowns and flung down their Sceptres at the feet of Christ, than he shall stand the last on the Earth, to gather his Saints and people unto himself, and to condemn the wicked to everlasting torment. This is a point to be considered, bringing with it great comfort, that he which is our Saviour and Redeemer, shall be our judge. Now there be two comings of Christ mentioned in the Scriptures, his first, to work man's redemption, as it is, Luk. 19 The Son of Man is come to seek and to save that which is lost; his second coming is to judge the whole World, as it is, Psal. 96. 13. For be cometh to judge the Earth, He will judge the world with righteousness, and the People with Equity: therefore seeing Christ's coming is to judgement, it must be every man's wisdom to lay hold on his first coming, labour to be converted, and to repent of his sins, and to get Faith, and to be brought to an estate of grace, for his second coming is to judgement: heerefrom we may observe these six particulars: 1. That there shall be a judgement day. 2. Who shall be the judge. 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, 1 There shall be a judgement day, That there shall be a judgement day. and a solemn arraignment of the whole World; there be many judgements, as Zephan. 3. 11. The just Lord is in the midst thereof, he will do no iniquity, every morning doth he bring his judgements to light, and he faileth not; but the wicked will not learn to be ashamed: so there is first particular and special judgements, that light on partiticular persons, Divers Judgements. as Genes. 15. 13. the Lord said to Abrahm, Thy seed shall be a stranger in a Land that is not theirs four hundred years, and shall serve them, 1 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, 2 as Hebr. 9 Saint Paul saith, It is appointed for all men to die, and then cometh the judgement; there is an appointed judgement at the day of death between God, and a man's soul and conscience, as further appears, Luk. 22. 23. And it was so that the beggar died, and was carried by the Angels into Abraham's bosom: The rich man also died, and was buried, and being in Hell torments, he lifted up his eyes, etc. so we see the one went to comfort, and the other to pain. Thirdly, besides these, 3 both particular judgements that befall particular and special men, and the private judgement that is at the day of death: there shall also a general judgement, and a solemn arraignment of this whole World, where every person shall be judged and arraigned, as we believe in our Christian profession, From thence he shall come to judge the quick and the dead; that is, he 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, Three Reasons of the judgement day. what is the reason why there shall be a general judgement, seeing there is particular judgements that light on particular men, and the private judgement at the day of death? I answer there be three reasons thereof: First, Reason 1. Because the Bodies must be judged, as well as the Souls: for seeing men sin against God as well in their Bodies, as in their Souls, 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 only stand with bodies, but with souls 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 again to be judged, as well as the Souls. Secondly, Reason 2. 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 hardness of heart that cannot repent, heapest upon thyself 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 be a general and solemn arraignment in the view of the whole world, that so there may be a declaration of the just judgement of God. Thirdly, The third Reason. Because they shall not be judged as private persons, but as public 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 shall the division be made, as appears, Mat. 25. 31. where it is said, And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd doth separate his Sheep from the Goats, and he shall set the one at his right hand, and the other at his left hand, etc. Now because this point is a great, and a very weighty one, and to be considered before others in a Christians life, being like the great wheel of a clock, Simile. it turns all the inferior wheels; so if a man be once persuaded 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 pass his days holily and virtuously while he lives here: and therefore let us see briefly what be the proofs, and grounds that there shall be a judgement; which are chiefly these four following. The first, Four proofs that there shall be a General judgement. is taken From the Truth of God, because he hath said it, and therefore it shall come to pass, for God is not as Man that he should lie, neither as the Son of Man that he should repent; He hath said it, and shall he in do 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 pass in the time that he hath appointed. Now that Christ hath said there shall be a judgement day, there be many Scriptures for it, As Matth. 10. 15. Truly I say unto you it shall be easier for them of the land of Sodom and Gomorah in the day of judgement, than for that City: So also Matth. 12. 36. But I say unto you, That of every idle word that men shall speak, 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 condemn it, because they repented at the preaching of jonas. We see the Testimony of the Lord is plain for this, that there shall be a judgement day: Augustine saith, God hath made us many promises, and hath performed them, and shall we not think that the judgement day shall come, according as he hath foretold us? It is said, Psal. 144. The Lord is righteous in all his ways, and holy in all his works: If the Lord hath promised any thing, it shall come to pass, 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 believe that there shall be a day of judgement? The Lord himself shall answer thee; thou hast the hand-writing of GOD, and what must thou do? Look into that and see, what a company of things he hath promised in his Word, as unlikely as this, which are all come to pass; he hath promised that He would send his Son into the World to work thy Redemption; Look into his Word, thou hast his hand-writing, hath he performed this promise? Then assure thyself likewise that one day he will come to judgement: He hath promised that He will send down his spirit that should lead them in all truth; thou hast his hand writing, see if this promise be come to pass, then assure thyself withal, he will come to judge this World; hath he promised, He will preach the Gospel to all Nation, look into the Scriptures, hath he performed it? Why then never doubt but that thy body also shall rise because he hath foretold it. The second is, The second Proof. because it is the nature of God's justice to give to every man according to his due desert, good things to good men, and evil things to evil men: but it is not so here in this life, but the best men be in the worst estate for the most part, and evil men in the best; for as Solomon 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 complains Chap. 1. 13. Thou art of pure eyes, and canst not behold wickedness; wherefore dost thou look 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 be a judgement to bring that which deflects from the rule to rectitude and straightness: Again, Augustine speaking out of Pssalm. 101. saith, God hath two times; there is a time of mercy, and a time of judgement; therefore do thou not account God unjust, though good and bad speed alike, he makes the rain to rain on the just and the unjust, the Sun doth shine on both, and they drink all of one fountain, and draw in the same air, yet do not think God to be unjust, because this is the time of mercy, but there will come a time of judgement; and therefore (saith he) O, my brethren be wise an take heed, do not say, I did naughtily to day, and yet it was well with me, and I will do naughtily to morrow, and I hope to do well too, this is but the time of God's mercy, there will come a time of His judgement wherein He will call thee to account for all thy sins. The third is, The third Proof. from the wisdom of God, and wise order be hath in the governing of all things: for in all well ordered commonwealths, there are Assizes, Sessions, and Law-days; and in every city, town, and hamlet there are courts to order and determine things: Simile. if it be so in all well ordered commonwealths, than it must needs be so in God's Kingdom; if this wisdom be in man, that is but finite, much more surely is it in God that is infinite; and therefore seeing in all well ordered commonwealths, there is a time of judgement, it holds much more that God should have a judgement day to arraign the whole world in. The fourth is, The fourth Proof. from the common consent of all, that is, of Angels, men and of devils: Of Angels as we see Acts. 1. 11. Ye men of Galilee, why stand ye here gazing to heaven? this jesus whom ye see taken from you into heaven, shall so come, as ye have seen him go into heaven. And holy men do acknowledge thus much, as Saint john in the Revelation, and Henoch long before did prophesy of it, jude 14. so David, Psalm. 89. ult. For he is come to judge the earth, with righteousness shall he judge the earth, and the people with equity: Yea, the devils believe 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 certain there shall be a judgement day: which granted, as needs it must, let us make some profitable Use for our instruction. The first use is, Use 1. That seeing there is a judgement, therefore we should reverently stand in fear of it, for one day thou shalt rise out of thy grave, and shalt stand before Christ in judgement to answer for all thy thoughts, words and actions, and therefore it is not a light matter, but stands every man in hand to be reverently afraid of the judgement day, which Paul calls the terror of the Lord, because it is a terrible thing to stand before God in judgement. Simile. We see what a fearful thing it is when a thief (shut up in the jail) is to make his appearance before an earthly judge, which is but the danger of this life: how much more than will is strike terror into us, when accused of our own consciences, we are to come before Christ in judgement who will judge both soul and body? When Paul preached to Felix of temperance and judgement, Simile. 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 appertains to so noble a creature as thou art, Simile. yet cast not away fear, for, saith he, men use to load an Ass, and he bears it because he is an Ass, but thrust him in the fire, or into a pit, and he will shun it, because he feareth death, and loveth life: therefore be not worse than the beast, fear death, fear hell, fear judgement. Secondly, Use 2. seeing there is a judgement day, therefore we should be careful to pass the time of our dwelling here in holiness and fear, because we shall stand before God in judgement; heaven and hell cannot avoid it, the mountains and hills cannot cover and hide us from his presence; therefore every man must be careful to please God, and to pass his time well here, because he must stand before God in judgement hereafter: Men that go to markets and fairs, Simile. knowing that their packs shall be opened by the searchers to see what wares they bring, will be careful what wares they pack up; so seeing our packs and farthels shall be opened at that day, that is, our consciences, we must be careful what we pack and farthel up, seeing all shall be discovered; we read john 11. 7. when there was word given out that it was the Lord that was on the shore, Simile. Peter did gird his coat to him, and cast himself 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 coat; but Peter did wisely consider, that he must stand before Christ, and therefore that he might stand seemly before him, he did gird himself: so seeing we shall one day stand before God in judgement, we must gird our coats unto us, and cast ourselves into the glassy sea of this world, that so we may stand seemly before him at that day. Thirdly, seeing there is a judgement day, therefore we must labour to repent us of our sins; Use 3. if we repent of them, they shall be forgiven us, if we do not, we shall answer for them at that day: this counsel Christ doth give us, Simile. Luke 12. 58. Whilst thou goest with thy adversary to the ruler, as thou art in the way, give diligence that thou mayest be delivered from him, lest he bring thee before the judge, and the judge deliver thee to the jailor, and the jailor cast thee into prison, I tell thee, Thou shalt not depart thence, till thou hast paid the uttermost mite: so we are all in the way to the judgement seat, whilst we live here, therefore let us make our peace with God, repent us of our sins, and be reconciled to him, for if we do not, he will deliver us to the jailor, and we shall be cast into hell, and shall never come out. Simile. It is a good saying of Saint Austin, if an earthly judge pass sentence against thee, and should condemn thee to dye, to morrow or the next day, tell me what wouldst thou do? wouldst thou sleep in thy chains, and fetters? wouldst thou idle out the time? No, but thou wouldst go to this friend, and to that friend, and wouldst sell all thou hadst to purchase a pardon: and if a friend should say to thee, what dost thou mean to run up and down, and sell that thou hast? why, thou wouldst answer and say, I am condemned to dye to morrow, or the next day, therefore whilst I have time, I will labour to save my life: so the heavenly judge hath given sentence of us, and we may dye to morrow, or next day, and therefore what must we do? sleep away the time, or idle it away? No, but labour to make friends, to sell all we have, to part with our wealth, and goods, to pray unto God, to repent us of our sins, that so we may escape that heavy sentence. Fourthly, Use 4. seeing there is a judgement day, this may give us comfort against all the injuries and wrongs that are done unto us: Thus Paul doth comfort himself 1 Cor. 4. 4. But he that judgeth me is the Lord: therefore judge nothing before the time until the Lord come, who both will bring to light things that be hid in darkness, and will make the counsels of the hearts manifest: and then shall every man have praise of God. Therefore howsoever a Christian man may be condemned for a dissembler, an hypocrite, and a proud person, yet this may give him comfort, that there is a judgement day, and then men shall see whether they died in truth or no. This was Moses' comfort, Simile. Numb. 16. when Corah, Dathan, and Abiram, came and told him, be taken too much upon him, and counted him a proud person; saith he, To morrow the Lord shall show who are his, and who appertain to him: so this should be the comfort of a Christian, when he is slandered, and evil spoken of, and counted a dissembler, he may say to morrow the Lord shall show you whether it be so or no, when the day of judgement is. SERMON XLII. ACTS 10. 42. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. THat there shall be a judgement day, SER. XLII wherein Christ will arraign the whole world (besides the particular judgements that fall on particular men, and the private judgements at the day of death, together with the uses) hath been declared already, what was then delivered, I will not now repeat, but come directly to the next point which is this. Secondly, Who shall be the judge? Secondly, who shall be the Judge. Christ only shall be the judge; in this world there be many tribunals for offenders to be judged at, but when all these tribunals shall cease, than Christ shall be the judge only: Paul telleth us, 1 Cor. 15. 24. When he hath put down all things, all rule and authority, than God shall be all in all; and joh. 5. 22. it is said, he hath committed all judgement to the Son: so in this place which I have read unto you, Act. 10. 42. And he commanded us to preach unto the people, and to testify that it is he that is ordained of God to be the judge of quick and dead; as also, Rom. 14. We shall all appear before the judgement seat of Christ, etc. so we see Christ is the judge and none but he; and there is a Reason for it, for there are two things required of a judge: 1 Sufficient Knowledge, to know all things whatsoever. Two things needful in a judge. 2 Sufficient Power, to punish all offenders. Which two are most eminent in God. First, There is sufficient knowledge, because Christ knows all things that are done, First, knowledge. there is nothing in all the world, but he knows it; Angels know not the thoughts of men, Devils know not men's intentions, and men know not all actions that are done, but Christ knows men's thoughts, intentions, and actions; Therefore it is said, Matth. 9 That he saw their thoughts: And joh. 21. Peter saith unto Christ, Lord thou knowest all things; So Hebrew. 4. 13. it is said, That all things are naked and manifest before him with whom we have to do: therefore he is the fittest for to be a judge. Secondly, as he hath sufficient knowledge, so he hath Sufficient power to punish offenders; 2 when man hath killed the body, he can go no farther, he cannot kill the soul; but there is a power in Christ Power. To kill both body and soul, and cast it into hell fire. Even he, Matthew 3. which hath his fan in his hand, and will make clean his flower, and gather his wheat into his garner; but will burn up the chaff with unquenchable fire. And Revel. 20. it is said, And whosoever was not found written in the book of life, was cast into the lake of fire: so there is sufficient power in Christ to punish all offenders, and sufficient knowledge; therefore he is fittest to be the judge, Angels are not, because they know not men's thoughts; men be not fit, because there is a defect of power; when they have killed the body they are not able to kill the soul. Now if any man shall object and say, Object. Is Christ the judge only, seeing he saith himself, Mat. 19 That those which do follow him in this regeneration, shall sit upon twelve thrones, and judge the twelve tribes of Israel; which also Saint Paul seems to agree with, 1 Cor. 6. 2, 3. Do ye not know that the Saints shall judge the world? How then shall Christ be the only judge? I answer, Sol. It is true that when the Saints themselves have had judgement, than they shall be taken up, and sit with Christ in judgement; But how? Christ shall give the final sentence, and they shall be Approovers or Assisters, so they shall judge, but not as supreme judges, but as Assisters: as we see at the Assizes, the judge gives the final sentence, and the justices do but assent, Simile. ratify, and confirm it to be true judgement; so it is Christ that is the Supreme judge to give the final sentence, the Saints do but assent to it, and approve of the judgement to be true judgement. The Uses are: First, Use 1. seeing Christ shall be our judge, we must labour to be found in Christ, and to be Members of his body, because he wisheth well to his own body: Therefore let us labour to be found in Christ, to live in him, and then it shall go well with us; Paul tells us, Rom. 8. There is no condemnation to those that be in Christ: all the comfort of a Christian ariseth from this, that he is one with Christ, that he hath the Spirit and grace of Christ, to say as Saint Paul doth, Gal. 2. 20. Thus I live, yet not I now, but Christ liveth in me; then he may have comfort at the day of judgement when he is found in Christ. It was Paul's care, Philip. 3. That he accounted all things as dung and dross, that he might win Christ, or be found in him: Now that which was Paul's care must be ours also, that we should account all things but dirt, dung and dross, to be found in Christ. If a man have judgement passed against him, to lose his hand, his eye, Simile. or some other member for his offence; if he hath the skill, that he can make his eye and his hand, the hand and eye of the king's son, the king would surely spare him for his son's sake; so there is a sentence passed against us for our offences, and we are judged not only to lose an hand, or an eye, or any one member, but all our parts; now if we have the skill to make our hands, eyes and members, the hands, eyes, and members of Christ, and become one with him, than God will spare us for his Son's sake. Thus to be found in Christ is very difficult, and therefore let us consider these three things, which are necessarily required thereto. First, Three things required to be found in Christ. He must make a remove from himself, that is, from his sins and corrnptions, and become a new Creature; as Paul speaks, 2 Cor. 5. 17. If any man be in Christ, he is a new Creature: Therefore, if any man stand in his sins and remain in them, 1 he cannot be in Christ. Secondly, 2 He must long in Soul and Spirit for Christ; as an hungry man doth for his meat, and a thirsty man for his drink; and Matthew 5. Simile. Christ saith, Blessed is he that hungreth and thirsteth for righteousness, etc. So that if a man hunger and thirst for Christ, he is a blessed and an happy man. Thirdly, 3 He must be settled on Christ with all his affections: he must cleave unto him by faith, and apply him home to himself as the woman in the Gospel did throng and thrust to Christ to touch him, Simile. and did draw virtue out of him to heal her; so we should thrust and throng to Christ, and touch him by the hand of Faith, and so draw out his virtues and graces. Secondly, Use 2. that seeing Christ is our judge, we must take heed we do not displease or offend him: A number of men do not regard him, but attend their profits and pleasures, set light by Christ, and care not to please him, no more than a man would please a Dog, with what face can these men look on Christ? How abashed and ashamed shall these men be to look on him? We see Gen. 45. when joseph did discover himself to his brethren, and said, I am joseph, how abashed and ashamed were they? If they had used him well, they might have had comfort, but their consciences told them, that they had done injury and wrong unto him, sold him for a slave, and cast him into a pit, therefore they were ashamed and abashed when he said, I am joseph; so when men have done well, when they have repent them of their sins, and obeyed Christ, than they shall have comfort, when Christ shall come in the Clouds, and say, I am your brother joseph, I am your Lord and Saviour jesus Christ: but if they have done injury and wrong to Christ, condemned his laws, despised him, and set light by him; how shall they then be ashamed, confounded and abashed? and with what faces shall they look on him at that day? Christ tells us, Matth. 24. That when becomes in the Clouds, all the kindreds of the Earth shall wail and weep that they were mistaken in taking him for a bare man. The Gentiles shall wail and weep that they thought it folly to believe in one that was hanged on the Cross; and the cold and lukewarm Christian shall wail and weep, that he loved the World more than Christ: At that time Christ shall say unto them, I descended from Heaven, that you might ascend; I was contented to be borne in a Stable, laid in a Manger, that you might be in a better place; I was crowned with thorns, that you might be crowned with glory; I was buffered and whipped, that you might have case; I was killed on the cross, that you might live; I was contented to descend into the Grave, that you might go to glory: where is the fruit of all these my labours, and pains? where is your repentance, your care to please me? I counted of you more precious than my blood, for I was contented to shed my most precious blood for your sakes, and yet you account of me most vile; for of all the Elements, the Earth is the most base, and you account of me base than of it; therefore we see when men despise and contemn Christ, heavy comfort shall follow them, when he shall say unto them, Receive damnation with the Devil and his Angels. Thirdly, Use 3. seeing Christ shall be the judge, it must be every man's care to please him: If the world should be our judge, than we might labour to please that, or if a noble man, kings, or princes, than we might please them; but insomuch as Christ is our judge, it is nothing to please the world, or to please the King or Princes, as noble men, unless we please Christ; as 2 Cor. 5. 10. (saith S. Paul) Wherefore also we desire that dwelling at home, and removing from home, we may be acceptable to him: why doth he desire to be acceptable to God? because (saith he) We shall all appear before the judgement seat of Christ; because Christ shall be the judge. There be a number of civil men in the world, that think all is well with them, if the world cannot touch them for any fault, but what is it for the world to approve of a man, Simile. if Christ condemn him. Chrysostome saith well, A man in a race when he runs for a prize, doth not take heed of the applause of the standers by, but his eyes be on the judge of the game, and his care is to please him, because he shall give him his reward; so seeing we all run in race to Heaven, and Christ is the judge of the game. Therefore let us not take heed of the applause of the standers by, which are but men, but let us eye Christ, and labour to please him, because it is he that must give us our reward, and our crown: Augustine on Psal. 34. saith, with what face shall I go to Christ, if I shall please others and sin against him, and offend him? it may be (saith he) that I may die to day, or to morrow, or the next day, and then with what face shall I stand before him? Fourthly, seeing Christ shall be our judge, therefore this may give us infinite comfort, that he that was our Saviour and Redeemer shall be our judge, he that bought us with the precious price of his blood: if a man knew his father, brother, or his friend should be his judge, he might hope he should do well; but it is Gods great mercy to us in this, that he hath not made our father, brother, or our friend our judge, but he hath made Christ our judge, our Saviour and Redeemer, one that hath done more for us than all the world beside: the Butler was not afraid to go before Pharaoh, Simile. because joseph had told him he would be set at liberty; so seeing Christ hath told us, that this is a time of joy and liberty, therefore we should not be afraid to go before him; Luk. 22. saith Christ, Lift up your heads with joy, for the day of Redemption draweth near. We see in experience, Simile. if a man have a weighty matter to try in the court of justice, if he hear the chief of his counsel is become the judge, he that was his advocate and pleaded the matter a long time, he hopes that it will go well with him: so we have a weighty matter to try in the court of Heaven, it concerns our life and salvation, and Christ he that was the chief of our counsel, is become our judge, he that was our advocate, and pleaded our matter a long time before God: this may give us comfort that it shall go well with us. Saint Jerome saith well, the day shall come when the whole world shall weep, and wail, and mourn, and grieve, when thou that art a Christian shalt be glad and rejoice; when Plato, and Aristotle, and others shall say, we did not know him, and the jews we took him for a bare man, & the Gentiles, we thought it silly to beeleeve in One that died upon the cross, and the cold Christians shall say, we have loved the world, and have not regarded him; then the true Christians shall comfortably say, This is our Saviour and Redeemer, this is our God, and we have waited for him. The third point, the place, where he shall judge us: The place is to be considered two ways: generally and particularly: generally, the place where we shall be judged is, in this earth, therefore we say in the Articles of our Christian saith, from thence he shall come to judge both the quick and the dead: and Act. 11. 1. the Angels tell us, that this jesus which is taken from you into heaven, shall so come as ye have seen him go into heaven; so also jude 24. Henoch tells us that the Lord shall come with thousand of his Saints to give judgement against all men: so that this world is the place of judgement; and moreover I will prove it by these two reasons: First, 1 because this is the ordinary course of justice, for where men commit their offences in the same places they are judged: as we see in the same countries where men have done their faults there the Assizes are kept: Simile. so seeing we have sinned against God in this earth, here we shall be judged: as 1 Sam. 7. 6. it is said, Samuel went about year by year to Bethel, Gilgal and Mizpeh, and judged Israel in all those places. Secondly, because it is the fittest, and meetest place for it: it cannot be in hell, or in Heaven; not in Heaven, because the unjust cannot come there, not in hell because the just cannot come thither: as we see Luk. 16. 26. Abraham saith to Dives, Between you and us there is a great gulf set, so that they which would go from hence to you cannot, neither can they come from thence to us: and therefore seeing they which are in heaven cannot come in hell, and they which be in hell cannot come to Heaven, there must be a middle place, to judge the world in, and that is this earth. Now there be two uses to be made of this point: 1. A terror to the wicked. 2. A comfort to the godly. First, it shall be a terror to the wicked to be judged in the same place where they dishonoured God, Use 1. and blasphemed his Name, and where they have committed most grievous sins; in the sight of their fine houses, gallant gardens, friends and acquaintance they shall be judged: if it were in a corner that no body should see them, their grief were the less, or if it were in a far country: but seeing it shall be in this world where they have sinned against God in the sight of their friends and acquaintance, this shall be the greater terror, as Hest. 7. 11. Haman was hanged on the gallows which he had set up for Mordecai; it had been shame enough for him to have died in another place, Simile. but to dye at his own house, in the sight of his wife, and children, servants, and by the means of his goods, this made his terror the greater; so the wicked shall be judged here in this world, in the sight of their wives and children, and in the sight of their friends and acquaintance, this makes for the terror of them. Secondly, comfort to the godly, that in the same place where they have been despised and and disgraced, there they shall be honoured: Joseph's honour was the greater that he was advanced in the same place, where he was a poor slave; therefore it shall be for the comfort of the godly, that they shall be judged in the place where they have been disgraced. It was the manner of the Romans in their triumphs, Simile. that they began in some private place without the city, and thence went into every street, till they came in the high and capital streets: so the people of God have their honour begun in this world, whence the Lord doth carry them through the clouds, and fiery region, till he bring them to the capital street, to heaven: this is a great comfort to the godly, where they have been disgraced, and despised, there they be honoured. SERMON XLIII. ACTS 17. 3●, 3●. But now commandeth all men every where to repent, Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom he hath ordained. WE spoke the last day concerning the last judgement SERMON XLIII. of the place where it shall be: all Divines agree that the place in general shall be on the earth; not in heaven, nor in hell, nor in any remote place, out of knowledge, but in this earth where we have passed our days, and where we have sinned against God, therefore according to our usual phrase in the Creed, it is said, from thence he shall come: David saith of his child, 2 Sam. 12. 23. I shall go to him, but he shall not return to me: but it is not a sure thing that we shall go first to Christ, till he come to us. So in general we all agree, that in this earth shall be erected a glorious throne, for jesus Christ to sit upon, and to judge the whole world, where we have lived, and where we have passed our days, where we have sinned and dishonoured God: The Uses whereof were matter of terror, and matter of comfort; which I handled then, therefore I proceed; To the particular, In what place of the world men shall be judged? This is a thing uncertain, and the best Divines hold, it cannot be determined out of the Scriptures in what place it shall be, but only by probability; Therefore in things of this nature, it is good to take Saint Paul's rule, Rom. 12. 3. Sapere ad sobrietatem, to think soberly, not above what we ought to think; We should not pry and look into God's Ark, that is, into his secret Counsel, more than is meet, but we must content ourselves with things revealed; as Genes. 32. 13. jaakob said of his sheep, that he would not overdrive them, lest they die: Simile. so there be a number of men that overdrive their wits and bring them into an high strain, and so make them die: therefore a learned man saith well, It is better not to judge of things secret and hidden, than to strive and contend about them. There be a number of Papists that do determine the place where it shall be, though the best Divines hold it uncertain; and they bring Scripture for it too; Some say that the place is the valley of jehosaphat, joel, 3. 12. Let the World be wakened and come up to the valley of jehosaphat, for there will I sit to judge all the Heathen round about: which words are spoken not of the last judgement, but the meaning is, that the Lord would judge the Amorits and the Ammonites, which were the enemies of the people of God in those times, there the Lord would overthrow and destroy them; and to prove it is not intended of the last judgement, there be diverse reasons: First, Reason 1. because he speaks by way of Allusion: It is a Metaphor, and a borrowed speech as we may see by other places of the same Chapter, as verse 18. And in that day shall the Mountain's drop down new wine, and the hills shall flow with milk, and all the Rivers of juda shall flow with waters, and a Fountain shall come forth of the house of the Lord, and shall water the valley of Shittim: Now as those words cannot stand in their literal sense, but be Metaphorical, and are spoken by allusion only, so likewise is it in this place, and therefore it cannot be meant of the last judgement. Secondly, Reason 2. because bodies must have distance and place, as Augustine saith, Take away distance and place, and then bodies are no bodies; therefore, it is not probable, that the valley of jehosaphat, should hold all the bodies of all the men, that have lived from the beginning of the World, to the latter end of all ages, in all the Countries and kingdoms of the world: It is not possible they can stand all there to be judged at the same time. Thirdly, the Schoolmen, say, Reason 3. it is probable that it should be on Mount Olivet, because Christ did ascend to Heaven from thence: Now if it should be on the Mount Olivet, it could not he in the valley of jehosaphat, because they be a great distance one from the other: as 2 Chron. 20. 20. we may see when jehosaphat went out to war, he went to Tekoa, which was six miles from Bethlehem; and Bethlehem was six miles from jerusalem, and then the valley of jehosaphat, must needs many miles be distant from jerusalem; so this opinion overthrows the other. But they say the valley of jehosaphat, was near jerusalem; between the Mount of Olives and that; but it cannot be so, because it is said, 2 Chron. 20. 27. that jehosaphat and the men of jerusalem and juda returned home to jerusalem, from the valley. So that it was many miles distant from jerusalem, whereas the Mount of Olives was near; for Christ sat on that Mount, and did see men cast into the Treasury: therefore the valley of jehosaphat cannot be the place, where the last judgement shall be. Fourthly, Reason 4. because the dsciples, Luk. 17. when they heard Christ speak of the fearful separation that shall be at the last day of judgement: that there shall be two in the bed, of whom the one shall be taken, and the other refused: two in the fields, one refused and the other taken: said unto him where Lord? and he said unto them, whersoever the dead Carcase is, thither shall the Eagles resort. Now if it had been set down in the Scripture, Christ would never have left it as uncertain to his disciples, when they did ask him of it. So than it is manifest, the particular place where Christ shall judge the World is uncertain. Now if men will not be contented with this, but say, there must be a determined place where he shall judge the World, which is like to be where he was borne, planted the Gospel, did preach, and work most of his miracles: I must say for mine own part I do incline that way: But whether it shall be in Bethlehem, where Christ was borne, or upon Mount Olivet, from whence Christ ascended, or whether it shall be on Mount Calvery, where Christ was crucified, or on Mount Tabor, where Christ was transfigured, I dare not determine, for that is left uncertain to us. Now the Use be made of it is, Use that seeing the particular place is uncertain, therefore let us labour to be joined with Christ, to lie with him in the Manger, pray with him on the Mount, fall down by him in the Garden, to go with him to the Cross, to be killed and crucified with him, to descend into the Grave with him, and to lay our bodies by him, and our bones by his bones, and to be joined with him; and then as he did rise himself our of the grave, so he will raise thee out of thy grave, and thou shalt be gathered unto him by the hand of an Angel, and brought unto him wheresover the place be. Fourthly, 4 The time of the judgement: For when we hear there shall be a judgement day, than we make enquiry when it shall be: It is a desire in nature to look after it, The time of the judgement, if once believed; therefore not only the wicked say, where is the promise of his coming; but his Disciples also Matth. 24. came unto him, and asked him when the end of the world should be: Augustine saith well, All men that labour, desire, to know or to have an end of their labour; Therefore as the husbandman casts with himself how many weeks it will be to Harvest; Simile. The Merchant man how many days to Return; The Traveller what time he shall get to his Inn; So a Christian that hath taken pains to get Heaven, cannot choose but be desirous to know when the end of the world shall be, that he may have amend of his labour. Now concerning the time of the last judgement, I will lay down these three conclusions: 1. That the Time is certain to God. 2. That the Time is uncertain to us. 3. Although it he uncertain to us, yet he hath given us certain Signs and Tokens of it. First, 1 The Time is certain to God: which I will prove by Scripture, and by Reason: Conclusion. The certainty of the last judgement proved. First, by Scripture, Matth. 24. 36. But of that time and hour cometh no man, No not the Angels in heaven, but my Father only: So Acts 17. 30. But now he doth admonish all men every where to repent, Because be hath appointed a day, 1 in which he will judge the world: By Scripture. so Revel. 14. 7. the Angel saith, Fear God, and give glory to him, for the hour of his judgement is come: Therefore although we do not know the certain time, yet God knoweth the day and hour when it shall be. Secondly, we will prove it by reason, for look what God hath done in any special and particular judgement, 2 that he doth in the general; By Reason. but God hath appointed and determined the very hour and time of special all and particular judgements; ARTI. VII. therefore he hath appointed and determined the very day and hour of the great and general judgement. Now that he hath appointed particular and special judgements, and consequently knoweth the hour and time of them, is manifest out of Gen. 6. where the Lord foretold the destruction of the old world: and he prefixed a time, jon 1. That in forty days Niniveh should be destroyed: so also it is said, Revel. 9 14. The four Angels were loosed, which were prepared at an hour, and a day, and a month, and a year: so that we see there is never a special judgement, but God hath appointed the day and hour of it, and therefore they are certain to God; much more there is the general and great judgement. But let us come to the ●ses. First, Vse●● seeing the time of the last judgement is certain to God, we may assure ourselves, that although it come not in a time we look for, yet it is certain it will come in the time God hath appointed; therefore every man should be prepared for it; as Matth. 24. 48. saith Christ, But if the evil servant will say in his heart, my master will defer his coming; and begin to smite his fellow, and to eat and drink with the drunken: that servants master shall come in a day when he looks not for him, and in an hour when he is not aware of, and shall cut him off in twain: therefore it stands every man in hand to prepare for that time; so it is said, Psal. 50. The Lord will come, and he will not be silent: though the Lord be silent whilst we live here, and winks at us, and says nothing, because this life time is a time of mercy: yet when he comes he will not be silent, because it is a time of justice. Secondly, Use 2. seeing it is certain to God, though it come not so soon as we look for, yet we should with patience wait for it; though it comes not to day or to morrow nor the next day, yea though it be many years, yet we must wait with patience till the time cometh. We see in Hab. 2. the Prophet saith, For the vision is for an appointed time, but at last it shall speak and not lie, though it tarry yet wait for it, it shall surely come and not stay. Augustine saith well, out of Psal. 33. O man, thou art God's labourer, and his work man, do thy work and thy business, and he will pay thee thy hire, and thy wages when thou hast done thy work: when thy payday comes: but if thou wilt not wait till the payday, but wilt have thine hire before thou work, surely God will be displeased at thee; in like manner consider with thyself whosoever thou art, if thou shouldst set a man at work, Simile. and he should say, give me mine hire first, or my wages, thou wouldst say, Do thy work first, and then I will pay thee: but if he say, nay, I will be paid first; wouldst not thou be angry with him? But our waiting on God is much more sure of payment than from the hands of men, for they may deceive us, but God will not; he will give every man that which is his due; therefore though the judgement day come not so soon as we look for, yet we must with patience wait for it, seeing God hath certainly appointed the time. The second conclusion is, The second conclusion. that It is uncertain to us; we know not the day, or the year, or the time, or the age of it, no nor the Angels, nor Christ himself, as he was man, as Matth. 24. 36. But of that day and hour no man knoweth, no not the Angels in heaven, but my Father only: so Act. 1. 17. the Disciples of Christ asked of him, saying, Lord wilt thou at this time restore the kingdom to Israel? he said unto them, It is not for you to know the times and seasons which the Father hath put in his own power: therefore we see the time is uncertain to us, we know it not, no not the Angels. Hence we conclude, they be mere impostors and deceivers, that set down a certain time when the judgement day shall be. The jews had a prophecy, that the world should continue six thousand years, two thousand years before the Law, two thousand under the Law, and two thousand years under the Gospel: but a learned man saith well, if he that made that prophecy could not set down the certain time before, which was the easiest, how should we believe him for time to come? for from the beginning of the Law, till the coming of Christ, it was but one thousand five hundred years, and from the creation, to the giving of the Law two thousand years. In our time in Germany there was one that prophesied that the day of judgement should be in such a year and such a day, which made the people to neglect their ploughing and sowing, and so were like to have starved themselves, if they had not been relieved by the Emperor: so also there was one amongst us, that prophesied that the world should be at an end in the year one thousand five hundred eighty and eight; after which he made a calendar that the world should continue thirty years after, now we have lived many a year longer (thanks be unto God) to prove this a lie. But why hath the Lord kept this unknown to us? I answer, that we might be the more prepared for it; therefore it stands every man in hand, to labour to get faith and repentance, and to bring himself into the estate of grace, that so he may have comfort at that day; Therefore Luk. 12. saith Christ, Let your lamps be burning, and your loins girded, for the Son of man will come in an hour that ye are not aware of; and Saint Ambrose saith, the day of the Lord is uncertain to man, that he might prepare his heart for it: for he knoweth he will come, but he knoweth not the time when, and therefore we must be like the wise virgins with our lamps burning, and our loins girded, ready to enter into our master's joy. The third conclusion is, that although the time of this judgement day be uncertain to us, yet he hath given us certain signs and tokens of his coming; for the hope that is deferred is the drying of the bones; and therefore that our hope might not faint, the Lord hath given us certain signs and tokens of his coming: as Matth. 24. 33. When ye see all these things, know, that the kingdom of God is near, even at the doors: So Luk. 21. Christ tells his Disciples, when they see the darkening of the Sun, and Moon, and the Stars, and those signs that he spoke of there; then they should lift up their hands and hearts with joy for the day of their Redemption draweth near. Whereupon Chrysostome saith, when we see an old man that creepeth on the ground by his staff, and is feeble and weak in his joints, Simile. we say, that man cannot live long, though we know not the time when he will die, yet it is certain he cannot live long because nature is decayed in him; so when we see the world hath his burden (saith he) things grow old, nature decays, and the creatures groan and are weary of bearing, than it is certain it cannot be long ere the world fall, though we know not the time when it will be. Now there be two reasons, why the Lord doth give us signs of his coming. First, Two causes why Christ gives signs of his coming. for more certainty to assure us of his coming; as 1 Sam. 10. when Samuel, went to anoint king Saul, he told him of certain signs that he should see, as namely, that the Asses were found that he went to seek, and that he should see three men going to God to Bethel, one carrying three Kids, 1 and another five loaves, and another a bottle of wine, that when Saul saw those things, Simile. it might the more assure him of the truth of those things that Samuel told him; so when we see these things that Christ hath told us of come to pass, we may the more assure ourselves of the truth of his coming: 1 King. 13. when the Prophet did prophesy against the Altar, and told them that there should be a Child borne to the house of David, Simile. josiah by name, and upon thee shall he sacrifice the Priests of the high places, that burnt incense upon thee, and they shall burn men's bones upon thee: and he gave them a sign, that the Altar should cleave in sunder and the ashes should fall through, to the end this sign might assure them of the truth and certainty of it, though it were three hundred years after: so Christ doth give us signs, that when we do see any of them, we may the more assure ourselves of his coming; for the Lord will not steal on the world and come upon them unawares, but he giveth them signs of it. Simile. We see when the king remooves, the lackeys and pages go before, whom when men see, they know it will not be long ere the king come; so signs be, as it were, God's retainers, his lackeys or his pages, they commonly go before him: therefore when we see these, we may know the Lord will remove, he is not far behind, he will quickly follow after. Secondly, for excitation; To stir up, quicken, and awaken the world, that they may be provided for his coming: as Matth. 2 25. it is said, that at midnight there was a cry made, Behold, the Bridegroom cometh: then all those Virgins arose out of their beds, and trimmed their lamps and made ready to meet with the Bridegroom: so every sign that we see is as it were a loud voice or cry, The bridegroom cometh; and therefore every one should bestir himself, get faith, repentance, the graces of the Spirit, and make himself ready to meet with the Bridegroom; for Christ gives us these signs that they might be as so many tokens and warnings unto us, to make ourselves ready to meet with Christ. Now there be two consequents, 2 that may be deduced from this Doctrine: Consequents. First, 1 that the day of judgement cannot be far off, because all the signs that Christ told us of, be almost all passed already: Matth. 24. and Luk. 21. Christ gives us many signs of his coming which are almost all come to pass already; I mean, such as are removed signs, and do precede his coming: for there be signs that shall not be till the immediate and present coming of Christ; therefore the day of judgement cannot be far behind. Hence for our instruction we are to take notice of, that seeing we know not how soon we shall stand in judgement before God, every man must awake out of his sins, and lay hold of salvation, that so we may stand with comfort at that day. Rom. 13. 11. The Apostles exhortation is, and that considering the season, it is now time that we arise from sleep, for now is our salvation nearer than when we first believed; and so again 1 Cor. 7. 30. But this I say, Brethren, because the time is short, let them that have wives, be as they that have none; and they that use the world, as though they used it not; and they that buy, as if they possessed not; for the fashion of this world passeth away: as if he should say, let all go seeing the time is short, and lay hold on salvation, and make heaven sure to yourselves. One saith well, it is good for men to know that it is but a short time to the day of judgement, for it will make them the more earnestly apply themselves to virtue; as a man in a long journey when he cometh within the sight of the city, Simile. it will make him gather up himself and make haste, because the way is but short, for (saith he) quick and nimble men in a long way grow heavy and dull, and heavy men in a short way, be nimble and gather up themselves: In like manner we, because we have but a short way should gather up ourselves & apply ourselves to virtue. The fathers before the flood are to be commended, and we are to be condemned, because they knew not of the judgement day, that it was so near, and yet they did apply themselves to virtue: but Christ hath told us that the day of our redemption draweth nigh, and yet for all this we sleep in our sins and God's wrath eternally is ready to break in upon us. The second consequent is, that the day of judgement cannot be yet, because all the signs be not yet come to pass. 2 There be two signs in my own observation that must come to pass before that time: Two signs to come. The first is, Revel. 17. 12. that the ten kings that did uphold the whore, shall make her naked and desolate. Now this sign is not come to pass yet, because there be some of the kings that do yet uphold her, as the French king and the king of Spain. The second is, the call of the jews; for they be not yet called: It is true indeed that some particular men of the jewish Nation be called, 2 such as belong to God's Election from day to day: But the Scripture tells us that there shall be a public profession amongst the jews, as there is amongst the Gentiles with one consent. Now these two signs be yet not accomplished, and therefore the judgement day cannot be yet. Some silly people think, that if there be Thunder or an Earthquake the day of judgement is come, and are exceedingly afraid: It is good indeed to take occasion at such times to repent us of our sins, and to turn to God, for although the general judgement day be delayed, yet the day of thy death may come upon thee, thou knowest not how soon, and this is a particular judgement day to thee. Now if a man should demand why Christ doth defer the judgement day, seeing all Creatures groan and long for the coming of it, as Paul saith, Rom. 8. the creatures they groan by the instinct of Nature, and the people of God, by the instinct of Grace; therefore we may marvel that God doth defer the judgement day. I answer, there be three causes or reasons of this delay: 1. God's patience in waiting for man's repentance. 2. Three causes why the judgement is delayed. His goodness to his Creature. 3. His care of the Elect. First, it ariseth out of the patience of God, in that he waits for our repentance, as Peter showeth 2 Pet. 1 3. 9 The Lord is not slack concerning his promise, (as some men count slackness) but is long-suffering towards us, not willing that any should perish, but that all should come to repentance; so Gen. 6. the Lord gave the old world, an hundred and twenty years to repent in; this S. Peter calls the patience of God in his first Epistle Chap. 3. verse 20. Because the Lord doth give us time to repent, and doth defer his judgements, and waits with patience from year to year, and from day to day, to see when we will return to him. So then this delation of the judgement day ariseth out of the patience of God, Revel. 2. 21. it is said of the woman jezabel, that God gave her time to repent her of her fornications; and when she did not the Lord did threaten to cast her into a bed of sickness; so all the time that God gives us here is, that we may repent and turn to him, but if we do not, but despise the patience and kindness of God, he will not only cast us into a bed of sickness, but he will cast us into hell. Secondly, 2 it ariseth out of the goodness of God to his creature; which he extendeth to the reprobate, so far forth as it doth not impeach his justice: for seeing it is a long time to lie in hell for ever and ever, in torments where there shall be no mitigation or intermission of pains, but all the wicked shall be tormented day and night, they shall have no Sabbath of rest, nay they shall not have the least moment of ease; therefore the Lord out of his goodness doth defer the judgement day: Mat. 8. the devils desired to be kept from hell, and the Lord shows his goodness to them. Now if the Lord showed his goodness to Devils, much more to men. Thirdly, 3 this delay ariseth out of the care and love that God hath of his Elect. There be a number of men that be yet unborn, and a number now living, unconverted; therefore it pleaseth Christ to defer the judgement day, till the number of them be accomplished. It is said, Revel. 6. 9, 10. The souls of them that lie under the Altar did cry unto the Lord, saying, How long O Lord, holy and true, dost thou not judge and avenge our blood on them which dwell on the Earth? and answer was made, that they should rest for a season until their brethren and fellow-servants should be killed as they were: so there be a number of them that be yet unborn, and not yet converted, that the patience of God stays for, and therefore the judgement is delayed: as Gen. 19 the Angel could do nothing to Sodom, Simile. till Lot was in Zoar, set in safety: so the Lord jesus will do nothing, till he hath set his Elect people in safety. We see a Ship that takes in passengers, Simile. lies at Anchor till the last passenger be come in, than they hoist up sail and away they go: so the Lord jesus lies (as it were) at Anchor here in this world to take in passengers, for the number of his Elect, and when the last man is come, than the judgement day shall be. But some man will say, if the judgement day be not yet, than it will make men secure. To this I answer, that although the judgement be not yet, yet we know not how soon the day of death may come; therefore we should prepare ourselves for it, repent us of our sins, get faith in Christ, for As the day of death leaves us, so the judgement day shall find us. It is almost sixteen hundred years since judas died, and yet he shall stand before God in the same condition he died in, an unrepentant man, and in the same condition and estate he shall stand before God in judgement. Augustine saith well, on Psal. 36. Suppose, that the day of judgement cannot be yet, yet the day of death cannot be far off; therefore, O man, prepare for it, for look in what estate death leaves us, in the ●ame estate shall judgement find us. ay, Object. but ye will say, though the judgement day be not yet, yet it is good to keep men in fear of it? To this I answer, Sol. that Christ would not have his Disciples build on a false ground; and Paul saith, 2 Thes. 2. 1. Now we beseech you brethren, by the coming of our Lord jesus Christ, and by our assembling unto him, that you be not soon shaken in mind, nor troubled, neither by spirit, nor by word, nor by letter, as from us, as though the day of the Lord were at hand: Let no man deceive you by any means, for that day shall not come, except there come a departing first, and that man of sin be disclosed: so he would not have their fear grounded on a false ground: and I accordingly excite every Christian man or woman to be quickened hereby, that as death leaves him, so judgement shall find him; therefore we should so shut up our eyes here in this world as that they may be opened again in the kingdom of God. Fifthly, 5 The persons that shall be judged, be the quick and the dead; that is, The Person that shall be judged. all the men and women that are dead, and all them that are alive, at his coming: for all men shall stand before him, of what estate and condition soever they be, rich and poor, high and low, we which are present, and they which are absent; as S. Paul saith, We shall all appear before the judgement seat of Christ: no man can be absent from it; there were many exempted from the marriage, but there is no man that can be exempted from this; the mountains cannot hide us, hell cannot hold us, but we must all appear before Christ in judgement: and I would to God this were written in our hearts with the point of a Diamond, that it might not be forgotten. There be many ways to shift men's Courts and Tribunals: they may fly the country, or bribe the judge, or compound and agree with their adversary; or if this do it not, they may be prevented by death: O but we cannot shifts God's judgement bar, we cannot fly the country, for whither shall we go but he will find us out? hell cannot hide us from his presence, we cannot bribe the judge, because he is an heavenly and a righteous judge, and will give to every man according to his works; neither can we compound the matter with our adversary, for it is the devil that will accuse us, who will not be agreed with; nor can we prevent it by death; for as Saint john saith in the Revelation, that Death and Hell gave up their Dead that were in them: so we see nothing can keep us from the judgement seat of Christ. O that this were sealed in the hearts of all men, and surely it would make them much more careful how they pass their days in this world. Saint Paul compares wicked men to those that gather and treasure up money in a bag, Simile. which being opened discovers a number of strange coins that they did not know of; so every day that a Man sins, he doth as it were treasure it up in his Conscience, and when the judgement day cometh, than his bag shall be opened, that is, his Conscience: then shall he see a number of sins that he thought not of. Therefore, seeing we shall all appear before the judgement Seat of Christ, let us be careful how we live and pass our days here; for although we may escape Westminster Hall and the King's Exchequer, we cannot escape Gods judgements. Therefore I say, let us labour to repent of our sins and get a pardon for them, till we have gotten our quietus est in our Conscience, that so we may stand with comfort at that day; that although we be found sinners, and great sinners, yet we may get a pardon for them sealed with the blood of Christ, and show it unto God, who will be thereby pacified and pleased. Simile. If a Man have committed Treason against the King by coining money, he will not be at rest and quiet, till he hath gotten a Pardon for it; So because we have committed Treason against God, diverse and sundry ways, we should not be at rest, till we have got a Pardon for them sealed with the blood of Christ. SERMON XLIIII. ACTS 17. 30, 31. But now commandeth all men every where to repent, Because he hath appointed a day in the which he will judge the world in righteousness, by that man whom be hath ordained. IT is a profitable and a fruitful thought (as one says) to think of the last end, SER. XLIV not only of the day of Death, but also of the day of judgement; How this whole World shall be dissolved, and that we must stand before God to give an account of all our thoughts, words and actions; How we have lived and passed our days here. Philosophers say, That it is the end that moveth all Agents; and the Schoolmen say, that All actions are determined in regard of the end. Simile. Therefore they compared it to the Stern of a Ship, which is behind the Ship; when the Ship goes before it, and yet the little Rudder that hangs at the Stern of it, that doth order and govern the Ship this way and that way; so the end of a man is the best thing that should order all the Actions of his life, therefore it is a profitable thought, not only to think of the day of Death, but also of the day of judgement, thereby to prepare themselves, that they may stand before God to give in their accounts: for certain it is, because men do not think of their last end, they run into all sin and disorder: Moses complains of this, Deut. 32. 29. Oh that they were wise, that they would understand this, that they would consider their last end: And so in Lament. 1. 9 it is said of jerusalem, she remembered not her last end, therefore she came down mightily, she had no comforter: Here we see it is a profitable thought to think of our last end, and not only of the day of Death, but also of the day of judgement; that there shall be an end of this whole world, and that we must give in our accounts of all our thoughts, Simile. words, and actions. Philip king of Macedonia, had a little boy to knock at his chamber door every morning, and to say unto him, Remember Philip, thou art but a mortal man, and thou must die; so much more we that are Christians should think of our last end, every night when we go to bed, and every morning when we rise, and every time we go into the World, that Christ shall judge us, and that we must give in our accounts of all our thoughts, speeches, and actions. When Paul preached to Felix, of temperance, and of the last judgement, he shifted away the matter, and could not abide to hear of it; because he had a naughty conscience; for josephus tells us he was a naughty man, for the woman that was with him (whose name was Drusilla) he had enticed from her husband, and therefore his conscience accusing him, he shifted away this thought; but the people of God be often thinking of this, that so they may be fitted for it; as job 31. considered with himself, What shall I do when God standeth up, and when he visiteth me, how shall I answer? so should we do. The last day we spoke of the persons that shall be judged, and showed you out of Scripture, that they were all men, of what estate and condition soever they be; I that speak, and you that hear; they which are absent, and they which are present; both the quick and the Dead, as it is in the Creed, that is, all men and women that ever were, or shall be, past, present, or to come; no man shall be exempted from that day: So Saint Paul saith, We shall all appear before the judgement seat of God: and Revel. 20. 12. I saw the Dead both great and small stand before God: Therefore, it is a sure thing that all shall come to judgement; the Hills cannot hide us, nor the Mountains cover us, so there is no man can escape it, nor no man can avoid it. Here in this World there be many shifts to escape men's Courts, and Tribunals; they may fly the Country, or bribe the judge, or compose and agree the matter with their adversary, or if these do not serve, Death may acquit them; but there is no flying from God; whither can we go where he will not find us out? If we were in Hell, he would fetch us thence: Neither will this judge take bribe, for he is a severe judge, and will not be bribed; nor can we compose the matter with our adversary, for it is the Devil, and he will not be satisfied; he is so cruel that he will not take the whole World to agree the matter; nor shall we be acquitted by death, for we see, Revel. 20. that Death and Hell gave up their Dead that were in them: so there is no way to escape the judgement seat of God, but all shall appear before him, from the first man that entered into the World, to the last that shall be borne, and therefore this should make us the more careful to pass our days in reverence, and fear before him. Acts 19 20. as when there was a commotion in Athens, Simile. the Town Clerke stayed all with a word, (as it were) saying, We stand in jeopardy to be accused of this day's sedition: So if men would think of this, when they be in the heat of their affections, and in the course of sin, it would stop 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 avoid it. When we have sinned through weakness and infirmity, we 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, he cannot eat, drink, or sleep in rest till he hath gotten a pardon from the King; Simile. so seeing we are guilty of Treason before God, and have sinned many ways against him, we should not be at rest, till we have a pardon, sealed with the blood of Christ, and showed it to God, saying, Lord, I confess I have sinned against thee, but here is a pardon sealed with the blood of Christ, I know thou wilt not deny it. Sixthly, Sixthly, the manner of the judgement. The manner of the judgement, whereto there belong diverse Actions, so that at the day of judgement there shall not be one Act only, but diverse. The first, 1 The burning up of the whole World, even the whole frame of Nature, all Creatures visible and sensible shall be destroyed and brought down into the dust; Once the World was destroyed by water, and now it shall be destroyed by fire: God that set Sodom 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 keep silence; A fire shall devour before him, and a mighty tempest shall be moved round about him. Daniel 7. 9 And he ancient of days did fit, whose Garment was as white as snow, and the hair of his head like purple wool, his Throne was like the fiery flame, and his wheels like the burning flame; A fiery stream issued and came forth. So 2 Thes. 1. it is said, When the Lord jesus shall show himself from heaven with his mighty Angels in flaming fire, rendering vengeance unto them which know not God, nor obey him in the Gospel: 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, Quest. What be the particulars that shall be destroyed? I answer, The Apostle showeth, 2 Pet. 3. 10. That the earth with all the works thereof shall be consumed and burnt up: Sol. all the habitations where we now dwell, shall be consumed and come to nothing: many times if ordinary and slight houses be burnt, such as be of brick and stone escape, but at the day of judgement, not only the slight buildings shall be burned, Simile. but also the stronger houses, such as are made of no combustible matter, of brick and stone. We see 1 King. 18. The fire that came down upon Elias his sacrifice, did not only burn up the sacrifice and the wood, but it did lick up the water, and burn up the stones and the dust; so the fire of heaven will not only burn the slight buildings, but also the strongest houses that be made of solid matter, of brick, 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 we learn these Uses. First, Use 1. seeing the earth with all the works thereof shall be consumed and burnt, therefore this should teach us to moderate our care for the things of this life, that we be not so eager and greedy of them, as to scrape and scratch together these things unconscionably, seeing the fire of God's wrath shall fall upon them, and consume them; they shall be dissolved and burnt up; all these goodly houses, and gardens, hawks, and hounds, all shall be burned with fire; therefore we should moderate ourselves in the things of this life. For which cause Matth. 20. when the Disciples came to Christ, and showed him the goodly buildings of the Temple, saith Christ, Do ye so admire these things, and dote upon them, the time shall come that there shall not be left one stone on another: Simile. so may we say, when men dote on the things of this life, and do not seek after heaven and happiness, Why do ye so dote on these things, the time shall come that there shall not be a stone left upon a stone. Zerxes when he had a purpose to go to war, did muster his men in a place, and he saw seven hundred thousand men, whom he went up unto an hill to take view of, and at the sight of them wept; his nobles asked him why he did weep? he said, that he wept to consider how in the revolution of an hundred years, there should not one of all these be left: so it is good for a man to do 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 years, all shall come to nothing. Secondly, Use 2. seeing this earth with all the works 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 we to be in holy conversation and godliness? 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 deal of wealth together, Simile. and put it into an house, if one should come and set the house on fire and burn 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 God's wrath shall come down from heaven, and consume all these things, we may cry out, We are undone; and therefore it must be our wisdom to lay up our treasure in heaven, and then it will be safe; this is the counsel that Christ gives us; Matth. 6. Lay not up for yourselves treasure upon earth, where the moths and canker corrupt, and where thiefs dig through and steal, but lay up treasure for yourselves in heaven, where neither the moth nor the canker corrupteth, and where thiefs neither dig through or steal. Hereupon Augustine saith well, there was a friend that came to a friends house, Simile. that he had laid up his Corn in a low dark room, telling him that if he laid it there, it must needs corrupt and putrify, but lay it up on an high loft, and then it will keep safe; so saith he, Christ is this friend that cometh to a friends house, he sees that we lay up our treasures in this World where they will corrupt, and come to nothing; therefore he gives us this Counsel, that we should lay up our treasures in Heaven in an high loft, where we may be sure they will be safe. If any man here make a doubt, Quest. and put this question; What is there nothing but this world and the works thereof that shall be consumed, and burnt? Sol. I answer him, from the same place of Peter, not only the earth and the works thereof, but the heavens shall melt with heat, and the elements, so much as is visible and sensible; even those that are most true and regular, and constant in their courses, clocks may deceive us, but these will not, they be true in their courses, and yet these shall melt with hear, and shall pass and run away from the presence of Christ. Simile. here we may see the loathsomeness of sin, that doth not rest in the centre of the earth, but goeth through the clouds, and doth infect the air, almost to the seat of God himself. I would to God men would think of this; when we see a man strangely taken away by untimely death, or a house on fire, we think it strange, but for the sin of man, God will destroy the heavens and the earth. We see in the Law, that if a man had the Leprosy upon him, he should be shut up, Simile. and the walls of the house should be scraped, and if it broke out again, than the house should be pulled down, and the timber, and the stones, and the 〈◊〉 carried away, that it might not infect the people, Levit. 40. 41. so the Lord doth scrape us (as it were) by his judgements, but because sin breaks out still, he will pull down the house, even destroy this whole world: so that at the last day no man shall know his former house, or his land, to say here is my house, or here is my land, as job speaks, When a man dyeth, he knoweth neither house, nor land. Now here another question may be demanded, seeing the heaven and the earth shall be dissolved, Quest. and burnt up, what shall become of the people of God? To this I answer out of the Apostle Paul's words, where he tells us, as a Mystery, We shall not all sleep, Sol. but we shall all be changed, 〈◊〉 is, all shall not dye, for those that be alive, or that be living at Christ's coming shall be changed from mortality to immortality, this shall be their estate at that day; the creatures appointed for the fire shall be burned, and the fire shall fall on the wicked, but all the people of God shall be preserved, as the three Children were in the fiery furnace: Hence we learn what a comfortable thing it will be, when God's people shall see all the world on a fire about them, over their heads, and under their feet, but it shall not touch them; Moses told the Children of Israel, that the Lord would bring great plagues on the Egyptians, which should not touch any of them, so the Lord at the day of judgement will bring down fire on the wicked, and the ungodly, which shall not touch any of the people of God, howsoever they be set light by here, not accounted of, nor regarded, yet at that day they shall see what a comfortable thing it is to be a Christian. Thirdly, Use 3. seeing the heavens and the earth shall be dissolved, and burnt with fire, let us labour to be found in Christ, to be one of the people of God, and then the Lord will work strangely for us: if a town or a country should be on fire, Simile. and there should be a little house of stone, where whosoever could get into it, should be preserved from the fire, O how men would thr● and throng thither: Beloved, Christ is as a little house of stone, and whosoever is in him shall be preserved from the fire, when the fire shall fall on the wicked and ungodly, and burn them, than they that be in Christ shall be safe from danger; therefore every man should labour to be in Christ, that so he may be saved: we see Phil. 3. Simile. the Apostle Paul saith, that he accounts of all things to be but dung, and dross, that he may be found of Christ; so it should be with a Christian, Simile. to esteem all things but dung and dross, that he may be found in Christ, let who will take the world with all the delights and pleasures thereof; we must labour to lay up our comfort in Christ, and to make God our friend, and then we shall be preserved when this world shall be dissolved. When the unjust steward in the Gospel knew his master would turn him out of his office, Simile. he made a friend with his master's goods; so because we know not how soon the Lord may turn us out of our offices, out of our dwellings; therefore let us labour to make God our friend, and then it shall go well with us howsoever. SERMON XLV. 2 PETER 3. 13. Nevertheless, we according to his promise look for new Heavens and a new earth, wherein dwelleth Righteousness. THe last day we began to speak of the actions that belong to the great day of judgement, and then we discoursed at large of the first of them, which is, the burning up of the whole world, and dissolution of the whole frame of nature; together with the several uses and instructions that did arise therefrom; now therefore to avoid further repetition I will proceed to the actions following. The second action is, the renewing of Heaven and earth, for as soon as this world is dissolved, by the power of Christ, it shall be renewed again, as you see it is said in the words read unto you; But we look for a new Heaven, and a new Earth according to his promise, wherein dwelleth Righteousness. The people of God they know this, though the men of the world be blinded as birds are blinded with snow, but we that be Christians know it, and look for it as a promise from God, as Esai. 65. 17. For lo, I will create a new Heaven, and a new Earth and the former shall not be remembered; and to put it out of all doubt, Saint john saw it, Revel. 21. 1. so then it is plain by the Scripture that we shall have a new Heaven, and a new Earth. But how shall it be new? I answer, not in regard of substance, but in regard of quality; whence we see the reason why the creatures are said to groan, Rom. 8. 22. that is, they have a kind of longing or desire to have this time come, SERM. XLV. when they shall be set at liberty by this renewing, & brought into as glorious a state as they were in before they were brought under the bondage of sin: Psal. 102. 26. it is said, The heavens shall be changed as a vesture, etc. whereupon one saith well; that the Heaven and the earth shall be changed, even as a man when he puts on a garment is changed; Simile. and that is only in the outward view, not in the substance of his body. And Saint Peter (me thinks) is very strongly for it, in this Chapter, vers. 6. and 7. where he showeth, as the world was once destroyed with water, so it shall be again with fire; how was that? even in the outward view only, the outward beauty and glory thereof shall be destroyed but the substance shall remain: Simile. as a Christian is said to be a new creature, though he be not new in regard of substance, but in regard of his affection, and disposition; so 2 Cor. 5. 17. every man (saith he) that is in Christ is a new creature: so the Heavens are the same in substance, and new only in quality and disposition. Now the heavens are said to be new, Heavens how new. first, in regard of the use of them; now they bring us rain and snow and hail at the time appointed, but at the day of judgement they shall bring Christ, 1 and exhibit him to the world the goodliest sight that ever mortal eye saw, as Matth. 26. 64. saith Christ, I say unto you, hereafter shall you see the Son of man sitting at the Right hand of the power of God, and coming in the clouds of the Heaven, etc. so we see that the heavens shall be changed in regard of the use of them. Secondly, the heavens shall be new, in regard of a new disposition; now they never stand still, 2 but wind and turn up somewhat of the thread of man's life, but then when the expiration is come, and all time ceases, than they shall stand still, so that there shall be no more time; which is manifest Revel. 10. 6. Where the Angel sweareth by him that liveth evermore, which created Heaven, and the things that are therein, and the earth, and the things that are therein, and the sea, and the things that are therein, that Time shall be no more. And the Philosophers say, that, Time is nothing else but the moving of the heavens and revolution of them, therefore when all time ceases, and eternity is come, than the heavens must needs stand still. Thirdly, 3 the heavens shall be new, in regard of new effects; for now they be the storehouse of judgements, and his armorie-house from whence he brings his judgements upon the world, as Psal. 29. The Lord makes it to thunder from heaven, etc. But at the day of judgement they shall no more be the armorie-house of His judgements, but the Lord shall there cause to flow out abundance of goodness and kindness: therefore the Prophet saith, that at the day of judgement the mountains shall drop down new wine, and the hills shall flow with milk; so that the influence of God's goodness shall be distilled out from the clouds. And thus much for the renewing of the Heavens, we proceed now to the Earth. The Earth shall be new in four regards; The Earth shall be new in four Regards. first, we see that now there is a great deal of it wast and barren, possessed with wild beasts, Serpents and Ostriges for the sin of man, 1 as Psalm. 107. 34. A fruitful Land is made barren for the sins of the people; so now there is a great part of it wast and barren for the sins of men, but when man's sins are taken away, than the earth shall be made fertile, and every place shall be replenished. Secondly, 2 now the earth yields nothing without man's labour and pains, because of the curse that was laid upon it for sin, but at the day of judgement there shall be no more curse, for than it shall yield fruit without labour and pains. Thirdly, 3 now the earth is the valley of tears, where the best men have most trouble, but at the last day, it shall be a door to let us into glory: as Iosh. 2. 15. the Lord doth promise to the Children of Israel to give them the valley of Anchor for a door of hope, so this earth shall be the door of our hope to let us in to glory, here we shall begin the glory which afterwards we shall have perfect and consummate in Heaven. Fourthly, 4 the earth now is walled and paled, and hedged in a great part of it, wherein every man labours to draw the commodity of it to himself, but at the last day all shall be laid common, there shall not need to be any statute against enclosures, but all shall be laid open for his Saints and people. Now here may a question arise, Quest. seeing the just shall go to heaven, and the wicked to hell, To what end shall this Earth be renewed? I answer, there be three causes of it: Sol. 1 In Regard of Christ. Three Causes why the earth shall be renewed. 2 In Regard of the Godly. 3 In Regard of the wicked. First, First, in regard of Christ. In Regard of Christ; because he shall set up his throne here in this earth, and make it his judgement seat; now we may not think that it can stand with the glory of Christ, to set up his judgement seat on the dead cinders, and fruitless ashes of this sinful world; therefore it shall be renewed to make it a fit place for Christ to sit in judgement: as when judges come to sit in judgement, Simile. though the place be mean and unhandsome before, yet than they hang it with tapestry, deck it, and strew it, to make it a fit place for the judges to sit in; so this Earth shall be renewed in regard of Christ. Secondly, Secondly, in regard of the Godly. the Earth shall be renewed In Regard of the Godly; that they may see that there was nothing lost by Adam, but it is made good again by Christ; for whatsoever was lost by the first, is restored again by the second Adam. In the Law the year of jubilee being come, when the trumpet sounded, and liberty was proclaimed; every owner returned to his possession again, that he had been kept from a long time; so at the last judgement when the trumpet shall sound, and liberty shall be proclaimed, all the people of God shall return again to their possessions, from which they have been withheld, ever since it was lost by the first Adam. But why shall the earth be renewed for the Godly, Quest. seeing they shall be in heaven? I answer, as Chrysostome saith, great Kings and Princes though they keep in their great chambers of estate, Sol. yet they pass into them through some gallery, or some court-yard; so saith he, though the people of God shall dwell in the great chamber of heaven, yet because this earth is the gallery and court-yard that they must pass through, therefore it shall be renewed. Secondly, 2 For a further increase of glory; as it is a glory and an honour to our king, that he is king, and Lord of a great many of countries, though it may be he means never to come into them, Simile. but dwells here in this land: so this is a great honour to the people of God, that they be kings and lords of this earth, though they stay not there. Thirdly, 3 the Earth shall be renewed, in regard of the wicked, that they may the more sensibly see what a deal of glory their sins have deprived them of, In regard of the wicked. they shall not come into heaven to see that: for Revel. 21. it is said, No unclean thing shall come there: therefore the Earth shall be renewed, that by it they may have a glance of Heaven, and a slash of the glory that shall be in Heaven, as it were through a Crevice, that so it might be a further vexation to them. We read 2 Kings 7. 9 when there was great plenty of victuals, and other things foretold by the Prophet, Simile. which the Prince there would not believe; the Prophet saith to him, Thou shalt see it with thine eyes, but thou shalt not taste thereof: so it shall be unto the wicked, surely not without great anguish and terror when they shall see the Earth renewed and themselves to have no part in it. Now the Uses hereof may be: First, Use 1. seeing there shall be a new Heaven and a new Earth, we should labour to be new Creatures, because none but such dwell in this new Heaven, and new Earth: For the Text saith, We look for a new Heaven, and a new Earth according to his promise, wherein dwells righteousness: that is, righteous men, such as be renewed by the Spirit and grace of God. Here in this World there is a mixture of good and bad together, as in Adam's house Cain and Abel, in Abraham's Ishmael and jacob, and amongst Christ's Disciples, john and judas: But in this new Heaven and Earth, there shall dwell never a wicked man: therefore labour thou whosoever thou art, to be renewed by the Spirit of Grace, and to repent thee of thy sins, to return unto God, and thou shalt have thy part in this new Heaven, and new Earth for evermore. Secondly, Use 2. that seeing the Heaven and the Earth shall be renewed, there is never a wicked man that can claim or challenge a foot of it to himself; here in this world they may have hundreds and thousands of Acres of Land, they may say, in such and such a place I have so much land, here is the Patrimony that my Father gave me, here is that which I did purchase; Oh but in the new World they cannot claim a foot of it: Therefore they may see what a fair thread they have spun to deprive themselves of all their lands, even such as have had great revenues here of the old Earth, shall not have a foot of this new Earth. It is reported by some Historians, of a certain Nation that every year did elect and choose themselves a king, who had as goodly attendance as might be, rich apparel and all things fit and meet for a king; but when the year was expired, they did turn him naked into an Island, where he did endure extreme misery: Now there was one of them who was wiser than the rest, that had closely and secretly before his year was expired, conveyed into this Island, rich apparel and servants to attend on him, and had builded him a house, and sent all things fit and meet for him thither beforehand, so that when his year was expired, and they had turned him into this Island naked, he having provided for himself before was not distressed: The truth of this I stand not to discuss; but the moral I am sure may be profitable: for this Kingdom is a Type and figure of this World, where there be a number of men that have all things that their hearts can desire, but when death cometh, than they are turned as it were into a waste Wilderness naked, there to endure extreme misery; and therefore it must be our wisdom, to do as the wise kings did, every day to send something before, and to provide comfortably for ourselves, that when we are turned out of this World, we may have comfort in the World to come. Thirdly, Use 3. seeing there shall be a new Heaven and Earth, this may be a comfort to poor Christians, that though they have but a small portion here in this World, yet they may have a great portion of the new Heaven and Earth, if they please God and walk conscionably before him; as Revel. 21. 7. It is said, He that overcommeth, shall inherit all things, etc. What is that which he shall inherit? Saint john tells us, that he saw a new Heaven and a new Earth, namely the things that are spoken of before: To him that overcommeth, that is, To him who can overcome his lusts, his sins, and his corruptions, and is not carried away with the bad examples of the World, Simile. the new Heaven and Earth shall be for a possession, as David doth acknowledge with thankfulness to God, that he had given unto him the Land of Canaan, much more should we acknowledge with thankfulness that the Lord hath assigned to us a Celestial Canaan: therefore comfort you yourselves, O ye holy people of God, in this that you shall have your parts in the New Heaven and new Earth. 1 Cor. 2. 9 It is this that which Paul saith, Eye hath not seen, nor Ear heard, nor Tongue is able to express, the great joys that God hath prepared for them that love him: as The Queen of the South when she came and heard the wisdom of Solomon, 1 King. 10. 7. said, The one half was not told her which she found. So the holy people of God, they shall say that good people did not tell them the one half of the joy and comfort that they shall find: therefore beware you do not ●ell this for toys and trifles; for what a comfort shall it be, Matth. 25. 34. 41. when Christ shall look out of the Clouds, and he shall say unto the Godly, Come ye blessed of my Father, receive the kingdom prepared for you; when he shall chase and drive all the wicked to Hell, and shall say unto them, Go ye cursed of my Father, into everlasting fire prepared for the Devil and his Angels. And here let every one of us be exhorted to repent his sins, for now is the time, yet the gate is not shut: Hereafter thou, if thou now refusest, thou shalt not inherit with the people of God, but mayest with the foolish Virgins, knock too late when Heaven's gates shall for ever be shut upon thee. SERMON XLVI. MATTHEW 24. 30, 31. And then shall appear the sign of the Son of man in Heaven: and then shall all the Tribes of the Earth mourn, and they shall see the Son of Man coming in the Clouds of Heaven, with Power and great glory. And he shall send his Angels with a great sound of a Trumpet, and they shall gather together his Elect from the four winds, from one end of Heaven to the other. HEretofore ye have heard of the two Acts, SERMON XLVI. considered in the manner of the last judgement: First, The burning of the whole World: Secondly, The renewing of the Heaven and the Earth: whence at this present we are to proceed to the ensuing Acts. The third Act is, The third Act in the manner of the last judgement. The appearing of the sign of the Son of man; after which sign immediately will follow Christ's own coming in Person unto judgement: For the better clearing of this, we are to consider three things: 1. Why it is called the sign of the Son of Man: 2. What this sign is: 3. What the Effects of it be: First, why so called. First, why it is called the sign of the Son of Man, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for excellency's sake; because that Christ himself immediately upon the sign appears: for there be two sorts of signs; either removed signs such as precede and go a long while before Christ's coming, which I mentioned heretofore; or immediate signs; such as are near or in a manner joined to his coming; as some of the Prophets foretold long before Christ's coming; Simile. but john was the immediate forerunner, he pointed at Christ; and therefore when they saw john, they were roused up to the beholding of Christ: so when we see this sign, than we must presently look for Christ: for therefore it is called the sign of the Son of Man, because of the excellency, that it goeth immediately before his coming. Secondly, Secondly, what this sign is. What this sign is? there be diverse opinions of this, some think one thing, and some another; some take it to be Christ himself, but it cannot be taken so, because always the sign is not the thing signified. 1 There is an opposition between these two, Opinion. so that the sign can never be the thing signified; and therefore it is some other thing that is meant by the sign of the Son of Man. 2 Some others take it to be the burning up of this World, Opinion. because it is said, that A fiery stream issued out when the ancient of days sat upon his Throne. But it cannot be this, because that this sign appears in Heaven only, and this universal fire is not only in Heaven, but also in Earth: Others take it to be the sound of the last Trumpet; 3 but it cannot be this, because there is a distinction between them, Opinion. for Christ tells us of the sign of the appearing of the Son of Man, verse 300 and of the sound of the Trumpet, verse 31. The Papists they say that it is the sign of the Cross, 4 and Bellarmine saith, that all the fathers do so expound it; Opinion. But there is a jesuit one of their own fellows that contradicts him, who affirms it is not certainly found out what is meant by the sign of the Son of Man, for the fathers do diversely expound it: therefore we may ●ee that Bellarmine is too bold to say that all the fathers expound it so, because there is no man that reads the fathers but may see it otherwise: for Origen takes it for the miraculous power and virtues of Christ: Saint Jerome takes it to be Christ himself: Chrysostome expounds it of the wounds that be in the hands and feet and side of Christ: therefore whereas Bellarmine says the fathers do expound it to be the Cross; any man that will consult them may see there is no one of the fathers who expound it so: beside there be two reasons why I dare not assent to take the sign of the Son of man to be the Cross. First, Two Reasons why by the sign of the Son of Man is not meant the Cross. it is true that there is the sign of Christ, but the Cross is no where taken for the sign of Christ in the Scriptures; therefore there is no ground for this opinion. Some of the Papists think that it is the wooden Cross, but that was broken into diverse shivers; therefore if it had pleased God to make that the sign of the Son of Man, he would have preserved that, 1 and have kept it as he did the bones of Christ, that one of them was not broken. Again, it is not the wooden Cross, for that is a thing that is turned to corruption, 2 unless we will believe there is a resurrection of the Cross, as there is a resurrection of the body. The Church of Rome indeed doth keep a feast in honour to the Cross, and say that it shall be joined with his coming, but thence to infer it shall be so, 3 is no good consequence: Some of them again do think it shall not be the wooden Cross, but a cross that shall be in the Air, the truth whereof I find no where in the Scripture. And now to tell you my heart told me always that Christ did expound it in this chapter, and that the Disciples did understand what the sign was, or else they would have asked him of it, as they did Matth. 13. when he told them of the tares, Master (say they) Tell us the meaning of the tares. Then I perused the Chapter and I did light on verse 27. where it is said; As the lightning cometh from the East, The sign of the Son of Man, what it is. and shineth into the West, so shall the coming of the Son of Man be. That is, with infinite brightness and splendour shall he come at that day; In which place Christ tells his Disciples, that there be many shall say, Lo here is Christ, and there is Christ, but believe them not, for I will give you a sign of my coming, and that is when you shall see infinite brightness and splendour, that shall come from the body of Christ, the brightness whereof shall darken all other lights. When they shall see this, it shall awaken the World, and stir up every man to look for Christ. Now that there shall be such brightness and splendour, come from the body of Christ, it is clear by the Scriptures, Revel. 21. 23. And the city hath no need of the Sun, nor of the Moon, to shine in it, for the glory of God did light it, and the Lamb is the light of it: So the brightness of Christ's body shall be infinite, more than all the lights of this World, and Matth. 7. when Christ was transfigured on the Mount, His face did shine as the Sun, and his clothes were as white as the light. Moses when he came from the Mountain and had talked with God, Differences of Christ and Moses glory. his face did shine, and there was great glory put upon him; but yet there was great difference between the glory that was on Christ, and his; 1 For first, this glory was but only on Moses face, but this was all Christ's body over. Secondly, when Moses put a veil over his face, they could not see his glory, 2 but Christ did shine through his garments. Thirdly, the glory that was on Moses was fearful that the people fled away, 3 but the glory that was on Christ was amiable, for Peter says, It is good being here, let us make three Tabernacles, one for thee, one for Moses, and one for Elias. 4 Fourthly, Moses could not communicate his glory to any, but Christ he communicates his glory to others; for Matth. 13. it is said, That the Justice shall shine as the Sun in the Firmament. So we see that the glory of Christ is greater, and yet this glory that was on Christ in the Mount was but a type and figure of the glory that shall be on Christ, at the day of judgement: and this glory and brightness that shall appear before his coming, I take to be the sign of the Son of Man. Thirdly, Thirdly, the effects of the Son of man's coming. what the effects shall be of the sign of the Son of man: and surely, fearful shall they be to the wicked, and comfortable to the godly, for when the sign of the Son of man shall appear, than all the wicked shall mourn, 1 weep, and cry out of their sins, that they have not loved Christ but despised him, have not obeyed his Laws, but contemned, and set light by them; therefore it will be a fearful time to the wicked: but to the godly it shall be great comfort, for Christ telleth the jews, Matth. 23. 29. Ye shall see me no more, till that ye say, Blessed be he that cometh in the name of the Lord; the very reprobate shall say, these be the happy and blessed men, howsoever we have hated and despised them; O, that we had lived as they did, than we should have been happy too: I have instanced often before in the example of joseph, Gen. 45. 5. and because it is apt to the purpose, I cannot pass it at this present; Simile. for when joseph did discover himself to his brethren, threns, they were abashed and ashamed, because their conscience told him that they had betrayed and sold him for a slave before, nay, some of them would have killed him; if they had loved him, and used him well, than it might have been a comfort to them, when he did discover himself, and say, I am your brother joseph: so I say of Christ, what a terror will it be to the wicked and ungodly; because they have despised and condemned him, if they had used him well they might have had comfort at his appearing: Simile. we read likewise 2 Sam. 2. 22. when Asahel pressed upon Abner, Abner said to him, depart from me, wherefore should I smite thee to the ground? how then shall I be able to hold up my face to joab thy brother? so when we shall sin and offend Christ how shall we hold up our faces at that day. So then we see it shall be a terror to the wicked, and to such as have not repent them of their sins; but unto the godly, Christ's coming shall be greatly comfortable, as Augustine saith: we see in reason, Simile. if two men should be beyond sea, and their lord and master should send for them, the one to be honoured for his good service, the other to be punished for his offences; though it may be they both come home in one s●ip, eat at one table, lie in one bed, arrive at one haven, and come to one place, yet their thoughts would be divers, for the one would think, now is the time that I shall be honoured for my good service, therefore it is a comfortable time to him: the other would think, now is the time that I shall be punished for my offences; therefore it must be a time of discomfort to him: this is the direct case between the godly and the wicked, that they may eat at one table, lie in one bed, die all one kind of death, and yet their thoughts be diverse; for the godly, they shall rejoice when that time cometh, because they shall be honoured and advanced, and it shall be a terror to the wicked, because they shall be punished for their offences, as john 20. when Christ appeared to Mary, Simile. (being grieved and dejected for the loss of him,) and said, Marry, she turned about and said, Rabboni, Master; as if she should say, I am glad that I have found thee, Heaven and earth could not make her so glad as she was when she found Christ; so when a Christian hath looked out at his windows and doors to see Christ, many a time, and at last shall see him come in glory and breaking the clouds, and coming to judgement, he may say as Mary did, Rabb●ni, Master, I am glad to have found thee, so they may say, O Lord jesus, art thou come? Thou art He that I have longed for a long time, and blessed be God, that this day is come: therefore seeing Christians are desirous of Christ's coming, this should teach them to prepare for it: we see a loving wife, Simile. in the absence of her husband, when she looks for his return she will trim up her house, garden and walks to have all things handsome; so we that be Christians, when we hear that Christ will come, we must trim up our houses, that is, our hearts, and our consciences, and make all fit to entertain Christ. Having declared the signs that go before, and also such as join with the coming of Christ, we proceed to the next thing, which is the manner of his coming, and that is glorious, attended on by Angels, he shall come in the greatest glory that Heaven and Earth can afford. There is great difference between the first and the second coming of Christ. His first coming was base and mean, contemned and despised of all sorts of men; and we see how unkindly he was used at the hands of men, in that they condemned him, the Soldiers set a crown of Thorns on his head, they did mock at him, buffet him, and crucify him; and why? Because he was apparelled and clothed with our sins, which may teach us, that the noblest and greatest one that is, if sin be upon him, it will disgrace and put him down: therefore as Christ did cast away sin, and did put it off, and then entered into glory, so we must labour to do as Christ did, to put off sin, to kill it, to make a grave for it, and to bury it, and then as Christ comes in glory, so we shall come in glory also; But if we do not put off sin, nor cast the filthy rags of it from us, Christ will come in glory, and we fall to shame, disgrace and contempt. Now in the manner of Christ's coming to judgement, we may observe three things: 1. How he shall come in glory. 2. Wherein this glory consists. 3. What Benefit we shall have by it. First, how he shall come; it shall be in glory as we have heard, a little before: so also it is said, First, He shall come in glory. Matth. 16. 27. For the Son of Man shall come in the glory of his Father, with his Angels, and then shall he give to every man according to his deeds; and again, Luke 9 26. For whosoever shall be ashamed of me, and of my Words, of him shall the Son of Man be ashamed, when he shall come in his glory, and in the glory of his Father, and of the holy Angels: So than Christ shall come in all the glory that Heaven and Earth can afford, and therefore it is manifest there is great difference between his first coming and his second coming; For his first coming was in the estate of humility, he was despised and rejected of men, He was a man full of sorrows, and we esteemed him not; and as the Prophet David saith of him, a worm and no man, for our sins brought him to the lowest step of abasement. As a few drops of water, being put into a lamp, by little and little, Simile. the light decreaseth, till at last it dieth and goeth out; so our sins being put upon him did so darken and abate his glory, that it brought him to the lowest step and degree of abasement. We think it no matter when we sin against God, but here we see when our sins were imputed to Christ, it cast such darkness and abasement upon him, that though he were glorious in himself, yet in the sight of the world he was the most abject amongst men: and if Christ was thus abased, much more than the most noble and the greatest man that is, if he sin against God, it will take away all his glory; we marvel that sin should cast such disgrace upon men, and bring such shame upon them; but we need not marvel at it, seeing it cast such disgrace on Christ, when it was but imputed unto him. Simile. Gen. 49. 4. it is said of Reuben, Unstable as water, Thou shalt not be excellent, because thou goest to thy Father's bed, thou didst defile it; therefore thy dignity is gone; so if we sin against God, it will take away all our glory: as the false Prophets said, when they were demanded, What are these wounds in thy hands? Then he shall answer, Thus was I wounded in the house of my friends, Zech. 13. 6. So we may say by our sins, when they have brought disgrace and shame upon us, what is this? They be the wounds that I have received in the house of my friend. simile. It is well observed of a learned man, that if one take the brightest colour, let it be what it will, Scarlet, or Purple, or Watchet; and hold it in the Sun, and it will have a dark shadow; so the brightest sins, and the most brave, they will have but a dark shadow when they come before the Sun of righteousness Christ jesus unto judgement. Therefore seeing sin brings such disgrace upon us, we should take heed we do not sin, but rather cast it from us. We see when Christ had cast away our sins from him, he had the former glory that he had in the beginning; as Heb. 9 28. It is said, That Christ was once offered to take away the sins of many, and to them that look for him shall he appear, the seco●d time without sin unto salvation. Which may teach us, that if we cast away our sins, and labour to bury them in the grave, we shall have that former glory that we had in the beginning, before the fall of our first Parents: Simile. so judges 16. it is said of Samson, That when he had sinned against God, he lost his strength, but after that his hair grew again; as soon as he had renewed his repentance, his strength did come again, as appeared in that He killed more at his death, than he did in his life; so he had more glory at his death, than in his life; so howsoever our sins may bring disgrace and shame upon us, yet if we can repent of them and turn to God, we shall have greater glory than ever we had at the first, or should have had if Adam had stood in his innocence. Secondly, Secondly, wherein this glory consists. wherein this glory of Christ consists: which is chiefly in three things: First, In the train of Christ, that he shall be accompanied and attended with, all the holy Angels; for there is never an Angel, Archangel, Cherubin or Seraphin, but they be ready to do service to Christ and to attend him: So Daniel, 7. 10. It is said, A fiery stream issued and came forth from him, thousand thousands did minister unto him, and ten thousand did stand before him; and 2 Thes. 7. When the Lord shall show himself from Heaven with his mighty Angels, in flaming fire, rendering vengeance unto all them that know not God nor obey his Gospel; and jude 14. the Apostle shows that Henoch the seventh from Adam did prophesy of this saying, Behold, the Lord cometh with thousands of his Saints, to execute judgement upon all men. This is one point of the glory of Christ, that the Angels shall attend him, and be ready to do him service: we see the person of a King is glorious in himself, Simile. but when he is enclosed with his Nobles and Guard, it is more glorious; so the person of Christ is glorious in himself, but more glorious when he is accompanied with all the Angels and Powers in Heaven, who are ready to do him service: Let this therefore be a comfort to Christians, for we see when Christ came to his passion; he was guarded with a company of base Soldiers; but at his second coming he shall have thousand thousands of Angels to attend him. Secondly, this glory consists in the brightness of his body. Secondly, it consists in the splend●r and brightness of his body; it shall darken all other lights, even the light of the Sun and the Moon. So Revel. 21. 23. it is said, that the City hath no need of the light of the Sun, neither of the Moon to shine on it● for the glory of God doth light it, and the Lamb is the light thereof. This is another part of the glory of Christ, unto which the most eminent glory of the greatest kingdoms and states on Earth, is not comparable: and therefore why do men so dote on the glory of this World. Thirdly, Thirdly, in the eminency of his Sovereign power. it consists in the eminency of his Sovereign power and authority, that he hath to arraign and judge all men as the supreme judge. So Psal. 110. 1. The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool: All the enemies of Christ shall be brought under foot of Christ, and shall lick the dust of his feet: so also 1 Cor. 15. 25. it is said, For he shall reign till he hath put down all his enemies under his feet: this is another part of Christ's glory. Tell me, do you think that Adam was a glorious man, when all the Birds and Beasts were brought before him, to receive names from him as their Sovereign Lord? Then what a great glory will this be to Christ, that not only the Birds and Beasts shall be brought before him, but also all men, and that not to receive names, but to give a final sentence either of absolution or condemnation? ay, but what shall we be the better for this glory of Christ? I answer, Christ's glory is for the good of his Saints and People; he is glorified not only for himself, but also for the good of Christians that believe in him; Christ hath two keys. for he hath two keys; the key of Hell and of Heaven. First, the key of Hell to shut up all the wicked and damned thereinto; As Revel. 1 20. And I saw an Angel come down from Heaven, having the key of the bottomless Pit, and a great chain in his hand, and he took the Dragon that old Serpent, which is the Devil and Satan, and he bound him a thousand years, and cast him into the bottomless pit, and he shut him up, and sealed the door upon him, etc. Thus we see it is Christ that is this Angel that hath the key of Hell in his hand, to shut up the Devil and the damned and the wicked into Hell; so that there shall not be left a Devil nor a wicked man, nor any of the damned to annoy or hurt any good man: So Matth. 15. 41. The Son of Man shall send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity. Now in this world, in the most sanctified Church and best reform, there is a number of disorders and corruptions that doth trouble toil and offend the People of God: but at the last day every thing that offends shall be taken away, the Devil, the Damned and Wicked men shall be shut into Hell; so that a dog (as it were) shall not so much as move his tongue at one of God's People. Secondly, the wicked shall not only be shut into Hell, but Christ hath a key also to open Heaven and to let in the godly; as john 14. 3. He saith to his Disciples, I go to prepare a place for you, and if I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there may you be also: So when he hath locked up the wicked and ungodly in Hell, than he will make a way to Heaven and open it to his Servants; as 2 Kings 10. 15. When jehu had slain ahab's seventy sons and Ahaziahs' brethren, and the blood was yet warm upon his hands, meeting with a good man, jehonadah the son of Rechab; He blessed him and said unto him, Is thine heart upright as mine is towards thine? and jehonadab answered, It is; If it be, give me thine hand: and he gave him his hand and took him into his Chariot; so the Lord will do when he hath chased all the wicked to Hell, and the blood of them is yet warm (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 believe: He will not account himself glorified, till he hath glorified his Saints, therefore he will not be only glorious in himself, but he will also make his Saints glorious. The Uses are: First, Use 1. seeing Christ communicates his glory to his Saints, therefore they should comfort themselves with the hope of this, that one day there will be a time of glory, howsoever they are kept down here in this world with many crosses and afflictions; so Col. 3. 3. it is said, Ye 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, Simile. yet it is truly in him; as the beauty and life of the flower lieth hid in the root all the wintertime; so the life of a Christian and his glory lies hid in Christ, but when he cometh than he shall be perspicuous, than his glory shall appear. Simile. When Christ came before Pilate he asked him, if he were a King? sure he thought him but a poor king: Christ answers, My kingdom is not of this world; so a Christian may say in all his disgraces, my kingdom is not of this world, but is above the clouds, a kingdom of glory and happiness. Chrysostome saith, in this world is the place of conflict and combat, therefore we must look for nothing but blows, wounds, and blood, but when the combat is at an end, than we may look for crowns and rewards; therefore we may comfort ourselves in the hope of this, that one day we shall have glory. Secondly, Use 2. seeing that Christ communicates his glory to his Saints, all true Christians have good cause to long for his coming: the wicked care not how long it be ere he come, the longer he tarries they think it the better; O, but the people of God, they care not how soon 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 groan, and the Saints groan desiring and longing when this time of glory will be, as job 14. 14. saith he, If a man dye shall he rise again? all the days of my appointed time will I wait, till my change come, etc. So Christians look and wait for a change, Simile. from mortality to immortality, from an estate of humility, to an estate of glory; therefore they desire and long for Christ's coming: as Sisera's mother did wait and long for Sisera, judg. 5. 28. where it is said, The mother of Sisera looked out at a window, and she did cry out at the latise, why is his chariot so long a coming, and why tarrieth the wheels of his chariot? so the people of God long for Christ's coming, SERMON XLVII. and when they look out of their doors and windows they may say, O, when will Christ come in his glory, that we may be glorified with him. Thirdly, Use 3. seeing that Christ communicates his glory to his Saints and to his people, do 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 sheep, seek thy servant for I have not forgot thy Commandments; as if he should say, I have gone astray, I have been a sinner, but Lord seek me and make me one of thy servants: so a Christian may say with the holy father Bernard, O Lord jesus make me one of thy servants and receive me, and as thou tookest away the sins of thy people, so do thou now take away mine; and Lord breed 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, vainglory, and covetousness; 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 Son of Man coming in the Clouds of Heaven, with power and great glory. And He shall send His Angels with a great sound of a Trumpet, and they shall gather together His Elect from the four winds, from one end of Heaven to the other. WE heard the last day that Christ shall come in glory to judge the whole world: before he came in the estate of humility, as a man clothed with our sin; but now he shall come in glory: before he came in the state of a servant, but now he shall come in the state of a Lord and King: before he had john Baptist to his forerunner, but now he shall have an Archangel to Usher him: before he was attended with twelve poor Disciples, but now he shall have thousand thousands of Angels to guard him: before he was laid in a stable, but now he shall sit on a glorious Throne: before he did ride on an Ass to jerusalem, but now he shall come on the clouds: before he raised up some three or four dead, but now he shall raise up all the dead: Hence we learn the greater glory Christ shall have, the greater is the comfort of Christians, for he shall not only be glorious in himself, but shall be made glorious in his Saints. Now the glory of Christ shall be the greater, that an Archangel shall go before him, to gather together all men, and to set them before him; or to summon or cite all men, and to give warning to the whole world to appear before Christ, who sits as supreme judge to give sentence upon all men. In which summons three things offer themselves to our observation: 1. Who shall sound the Trumpet. 2. What the power of the sound is. 3. To what end it shall be. First, 1 who shall sound the Trumpet; Who shall sound the Trumpet. It is an Archangel, as 1 Thes. 4. 16. saith the Apostle, For the Lord himself shall descend from heaven with a shout, and with the voice of an Archangel, and with the Trumpet of God; Hence we learn, that there is never an Angel nor Archangel, but shall be ready to do service to Christ and to attend him and therefore much more should we be ready, being but dust and ashes, to do him service, and to attend him while we live here: We see Luk. 7. 38. how ready Mary was upon her conversion to do service to Christ, and to attend him, for She sits down at his feet, she weeps, and washeth them with her tears, and wipes them with the hair of her head▪ Simile. her eyes were as a basin of water to wash Christ's feet in, and her hair as a towel to wipe them. In like manner, we upon our Conversion should be ready to do service to Christ, though we cannot sit at his feet, as Mary did, to wash them with our tears, and wipe them with our hair, yet we must be ready to do him service in the duties of Faith, Repentance, Love, and Holiness; according to Paul's exhortation, Rom. 14. 18. For whosoever in these things serveth Christ, is acceptable to God; and approved of men: Therefore although we cannot with Marry sit down at the feet of Christ, yet let us labour to do him service in the duties of Love, and holiness, for such service will be acceptable to Christ: and therefore fie on the pride of men that disdain to do service unto him in the duties of Prayer, hearing of the Word preached, Repentance, and the like whereas there is never a state in heaven, Angel nor Archangel, but is ready to do him service and to attend him. Secondly, 2 what shall be the power of the sound: That appears in two things; What shall be the power of the sound. first, that the sound of it shall be heard all the world over to the furthest part of it, and the living shall not only hear it, but the dead, such as have lain rotting in their graves many years together. 1 Secondly, they shall not only hear it, but they shall stir, and startle at it, and move out of their graves But from whence cometh this power? I answer, the voice is the voice of the Archangel, but the power is of Christ; so the Ministry is the Angels: Therefore seeing all the dead shall hear it and shall not only hear it, but shall stir and be awaked therewith, what a pitiful thing is it, that we daily hear Christ call unto us in the Ministry of his Word, and yet we do not stir or be awaked at it, or move out of our sins and corruptions? In Ezek. 37. we read of a number of dead bones that lie scattered here and there, and when the Prophet did prophesy to them, There was a noise and a cluttering the bones together, bone ran to bone, and the sinews and the flesh came up upon them: But God by his Ministers hath prophesied to us a long time, and yet there is no noise nor cluttering of the bones amongst us, bone does not run to his bone, nor sinews grow on the bones, grace does not grow in our hearts, nor true repentance move us to newness of life: there is never a man living but he shall hear the voice of the Archangel; for howsoever he will not hear the voice of Christ to his conversion in this world in the Ministry of his Word, yet he shall be sure to find it powerful to his confusion at the great day of judgement in the world that is to come. Thirdly, 3 to what end this sound shall be: to summon and cite all men before Christ as the supreme judge, To what end the sound shall be. to give warning to the whole world, and to call all men together, to give in their accounts, not only the living but the dead, thousand thousands of men and women that the grave hath now devoured; thousand thousands that the Caves, Rocks and Dens hath swallowed up thousands that the beasts and the birds have destroyed, and thousand thousands that the sea hath devoured; All shall come forth and make their appearance before Christ: so saith Paul, 1 Cor. 5. 10. For we shall all appear before the judgement seat of Christ: not only the living but the dead also, all shall make their appearance and stand before Christ, as the judge of this whole world: Hence we learn, how careful every one of us ought to be to pass his days in Reverence and Fear before God, as that we may stand with Comfort before him at that great and terrible day. If we compare these two places together, Exod. 19 19 and Heb. 12. 21. we shall find that when Moses heard the trumpet blow louder and louder, and shriller and shriller, Moses said, I exceedingly fear and quake: Now if Moses was thus afraid and quaked at the giving of the Law, when God did speak to him, how afraid shall men be at the day of judgement, how shall they quake when the Lord shall come to punish the transgression of the Law: Esay 6. 5. the Prophet cries out, Woe is me, for I am undone, Simile. because I am a man of polluted lips, and I dwell amongst a people of unclean lips: for mine eyes have seen the king, the Lord of hosts. In like manner, every wicked man of this world shall cry out at that day, Woe is me, I am undone, I am a sinful and polluted man, I have despised Religion, I have not walked carefully and conscionably before God, and now mine eyes shall see the Lord of hosts: O how shall men quake and tremble, and how terrible will that day be? To illustrate this unto you and press it home to your consciences give me leave to relate a story, the truth whereof is not to the purpose to inquire, for the moral is that which I intent, and you may make profitable use of: and this it is; There was a certain king that did weep and was heavy and sad, which when his brother saw, he asked him, why he was so heavy and sad? Saith he, because I have judged others and now I must be judged myself: Why (saith his brother) art thou so heavy and sad for this, it will be a long time ere that day come, Simile. and besides that, it is but a slight matter: the king said little to it for the present: now it was the order in that country, when any man had committed any treason, there was a Trumpet sounded at his door in the night time, and he was brought out the next day to be executed: now the king commanded a Trumpet to be sounded at his brother's door in the night time, who waking out of his sleep, when he heard it, arose and came quaking and trembling to the king: How now, saith the king, what is the matter you quake and tremble, and are so afraid? I am attached of treason (answers he) and I shall be executed the next morning: why, saith the king to him again, art thou so afraid and dost thou so tremble at that? knowing that thou shalt be judged by thy brother, and for a matter that thy conscience tells thee thou art clear of: how much more therefore may I be afraid, seeing that God shall judge me, and not in a matter that my conscience frees me in, but of that which I am guilty of? and beside this, if the worst come it is but a temporary death, that thou shouldest dye; but the death I am subject to is eternal, both of body and soul. Hereby we may see what terror will be to a guilty conscience, that hath not repent of his sins; how dreadful will that day be, when the books shall be opened, and all the thoughts, words and works of every man shall be manifested, as well the secretest lusts of the heart-adultery; as the shameless blasphemies of open profaneness; aswel the private corruptions of bribed justice, as the public gratings of heard-hearted oppression? then neither poverty nor riches, neither meanness nor honour, no state or condition shall free us, Quest. Sol. all must appear and answer for themselves. But what shall we do in this case may some man say? I answer, we must do as jaakob did when his brother Esau came against him, Simile. with four hundred men, Genes. 34. I will pacify his wrath with a present; if I have found grace in thy sight, then receive my gift; so when we know that God is coming our against us, not with four hundred men, but with thousand thousands of his Angels, we must do as jaakob did say, I will give him a gift, I will pacify his wrath with a present, that so I may find favour in his sight to compose the matter with him before that great and terrible day come. Now the next thing, The great gathering of all. that shall be at the day of judgement, is the assembling and gathering together of all men at that day; so that which we hear now with our ears, we shall see then with our eyes; for the Angels shall gather together God elect from the one end of heaven to the other, so the words of Christ be. In which gathering together of the elect we observe three things: 1. What they be that shall be gathered. 2. By whom they shall be gathered. 3. To whom they shall be gathered. First, First, who shall be gathered. who they be that shall be gathered; Gods elect, as the text showeth: now it is out of all question, that not only Gods elect shall be gathered, but the wicked also which Christ, shows in two parables; first, of the tares, Matth. 13. 41. for as the tares are gathered and burnt in the fire, so shall it be in the end of the world, saith our Saviour, The Son of Man shall send forth his Angels, and they shall gather out of his kingdom all things that offend; and then vers. 44. in the parable of the draw-net that is cast into the Sea, and gathereth of all kind of fishes, which when it is full, men draw to land, and sit and gather the good into vessels, and cast away the bad; so the wicked shall be gathered too. Quest. ay, but seeing the wicked shall be gathered aswell as the godly, why is it said that the Angels shall gather together the elect only? Sol. I answer, to show the tender care that Christ hath of the elect, that he would not have so much as a little bone lost or a finger or a toe or a hair of their heads, such a tender care hath he of them: as David gave a charge to his Captains, Simile. 2 Sam. 18. 5. concerning Absalon, If you meet with the young man, entreat him kindly for my sake; such a charge Christ shall give to his Angels, entreat the elect well for my sake, have a tender care of them, that there be not one of them wanting. Now what is the reason that Christ hath such a tender care of the elect? I answer, because they be his mystical members and he will be complete in all his members; therefore if we be of hsi elect, there shall not a bone, or a finger, or a little toe, nor so much as the hair of their heads be wanting, such a tender care God hath of his elect; but the wicked they shall be hurried and haled to the bar as thiefs, villains and traitors; when the other shall be brought tenderly by the hands of Angels. Therefore seeing there shall be such an assembly of all men both good and bad at that day, how great should our care be to provide ourselves against that dreadful appearance. O man, whoever thou art, do but consider with thyself, and think what a number of men there have been of the Romans since it was Rome, what a number of men there have been in England since it was inhabited, or in France, and so of all other Countries, and then think of all the men, that have been in all ages, and at all times from the beginning of the world to the latter end, and that all these shall be gathered together before Christ; and then how canst thou choose but be careful how thou pass thy days here, that thou may'st stand with comfort before Christ, in such an assembly: David saith, Psalm. 1. the wicked shall not stand in the judgement; if a man be a wicked man though he be a king or a lord, or a knight or whatsoever he be, he shall not be able to hold up his head in judgement; but the godly man though he be a poor man he shall lift up his head with comfort, whereas there is never a man that is wicked which shall stand before God in this great assembly; therefore labour thou to repent of thy sins, and to get faith in Christ, and to be prepared for that day. I would to God I could persuade you a little to sequester your thoughts from the world, and to think of the day of the Lord, that all men shall be gathered together before the Lord, and arraigned, to give an account of all his actions that he hath done; how would this work on our hearts to lay up comfort for that day? Esai. 10. 3. The Prophet demands, Simile. What shall ye do now in the day of your visitation and of destruction? so the wicked may say, what shall we do 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 only the elect shall be gathered, but the wicked also. Secondly, Secondly, by whom they shall egathered. by whom they shall be gathered; by the Angels: Now the Angels do service to us; first, when we be living; secondly, when we be dead; thirdly, at the day of judgement. First, First, the Angels serve us living. they do us service whilst we are living, they attend us, and carry us in their hands, as it is said, Psal. 91. For he shall give his Angels charge over thee to keep thee in all thy ways; they shall bear thee in their hands, that thou hurt not thy foot against a stone: so Psal. 34. 7. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. Secondly, Secondly, at our death they serve us. at the day of death, they be round about our houses, attend our chambers and our sick beds, and when we are dead, they carry our Souls into Heaven; as we may see, Luke 16. in the story of Lazarus. Thirdly, Thirdly, at the day of judgement. they do us srvice at the day of judgement; to open our graves, to dig and pull away the mould, and to conduct and carry us into the presence of Christ; therefore do thou labour to be a servant of Christ, and to fear God, and the Angels shall not only attend thee while thou livest here, but shall dig 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 Angel came and opened the prison door, and there was a light did shine round about him, and he smote off his fetters and chains, and led him into the streets of the City: so the Angels shall do to the godly at the day of judgement, they shall open their graves which is a Prison, and shall knock off the Gives of mortality; a light shall shine round about them, and they shall take them by the hand (as it were) and lead them from country to country till they come at the presence of Christ, to the new jerusalem to enjoy fellowship with God, and his blessed Angels. Thirdly, Thirdly, to whom we shall be gathered. to whom we shall be gathered, To Christ, first, as to the Head; and then one to another, as to the members. First, 1 we shall be gathered to Christ our Head, there shall not one of his members be wanting: which may be a great comfort to all Christians; for this is that they desire, that all their prayers they conceive, all the Sermons they hear, all their labours and pains tend to; it is the centre of their desires: for this they sigh and long to be gathered home to their Head jesus Christ. So Phil. 1. Paul desireth to be dissolved, and to be with Christ, though it be with the loss of life or goods he was contented. Gen. 45. 1. Simile. we see when joseph and his brethren met together, what joy there was; joseph did weep on his brethren's necks, and they on his: so when Christ and his members meet, O what joy there shall be at the day of judgement; they shall not weep one upon another's neck, but there shall be joy unspeakable and glorious. Secondly, 2 they shall be gathered one to another, as to members; though they live now in divers Countries and Kingdoms, in divers Towns and Houses, and (by reason of some corruptions) it may be we may have little comfort one of another, yet at the day of judgement all shall meet together again, and then we shall rejoice in the company of each other; then we shall meet with all the patriarchs, Prophets and Apostles, Martyrs, Confessors and all our godly friends and acquaintance that ever we knew, came of or heard of; Simile. we see when friends have been absent a long time one from another, and meet together again, how welcome are they one to another, and how do they rejoice in the company of each other? So at the day of judgement, when we shall meet with our godly friends and acquaintance that have been absent from us a long time, what joy and comfort will there be? Simile. We see also when friends meet 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 meet together and when every man's joy shall be our joy: So it shall be a comfortable assembly to be gathered to Christ, and one Christian to another: we see here on Earth when Christians are met together to pray, and confer, and to sing Psalms, what joy and comfort is there, and yet there is many times means of discontentment; but when all weakness shall be at an end, and all imperfections shall cease, much more joy and comfort in Heaven shall we take one in another? Therefore if we have any wit in our heads, or grace in our hearts, let every one of us labour to be one of God's people, to be a member of Christ, and then we shall be gathered first to Christ our Head, and then to one another as fellow-members. Now we shall not only be aggregated and gathered together, As a gathering of all, so there shall be a separation of all. but there shall be also a separation; for all the World shall be divided into two flocks or Herds; the Sheep shall be set at the right hand, and the Goats at the left; and they shall be separated as a Shepherd separateth the Sheep from the Goats, who although they feed all the day long in one pasture, Simile. drink all of one water, and are refreshed all under one shadow; yet when the night cometh, he gathereth the Sheep into the Fold, and leaves the Goats to be devoured of the Wolves: so the Lord jesus 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, he will gather his sheep into his fold and leave the wicked to be tormented with the Devil. 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, First, there shall be a separation. there shall be a separation of the good from the bad by the power of Christ: The Scripture is plain for it, and when the Son of man cometh in his glory with all the holy Angels with him, then shall he sit on the Throne of his glory, and before him shall be gathered all Nations, which he shall separate as a shepherd separateth the Sheep from the Goats. So Matth. 13. 24. The Son of Man shall send forth his Angels, and they shall gather out of his Kingdom all things that offeud; and them that dqe iniquity; and verse 49. saith Christ, So shall it be in the end of the World, The Angels shall go forth and sever the bad from amongst the Just: and Luke 17. 34. saith Christ, I tell you in that night there shall be two in a bed, the one shall be received and the other shall be left: Two women shall be grinding together at the Mill, the one shall be taken, and the other shall be left. So then there shall be a separation in the nearest and dearest society that may be, even between the most nearest and dearest friends: there they shall not cast out the bondwoman and her son only, but the husband shall be taken from the wife, and the wife from the husband, and the father from the son, and the son from the father, and one friend from another; such a separation there shall be of them that have dwelled in a house a long time together, laid in one bed, and sat at one table; the one shall go to Heaven, and the other to Hell; the one shall go to joy, the other to pain; the one shall go to God and his Angels, the other to the Devil and the damned. Hence we learn for our instruction these profitable and comfortable Uses. Seeing there shall be a separation of the most dearest and nearest society at the day of judgement; Use 1. this therefore should teach us what the care of good couples and friends should be, so to live together here in God's fear, as that they may not be parted at that day. To this Saint Peter exhorts married couples, 1 Pet. 3. 7. Likewise ye husbands dwell with them, as men of knowledge, giving honour unto the woman as to the weaker vessel, even as they which are heirs together of the grace of life, that your prayers be not interrupted: Here we see the Apostle would have good couples live together, as heirs of the grace of life, that so they may not be parted at the day of judgement: for what a heavy parting shall there be when the husband shall be taken from the wife, or the wife from the husband; the father from the child, or the child from the father; or one friend from another, when there shall be a separation in the most dearest and nearest society, even of those that have laid in a bed together, sat at a table and dwelled in a house together a long time? O think of this beloved brethren, what a heavy parting it will be at that time, when they which have lived twenty or thirty years together, must be separated! Let husbands and wives, fathers and children, masters and servants, and one friend with another all consider it, and therefore let them endeavour so to live together in the fear of God here, as that they may not be parted at the day of judgement, when this fearful separation shall be. We see Luke 13. 28. It is an aggravation of the grief of the wicked, that they shall see Abraham, Isaac, and jacob, in the Kingdom of GOD, and they themselves thrust out adoors; but it will be a far greater grief to us, when we shall not only see Abraham, Isaac, and jacob in the Kingdom of GOD, but our Husbands, wives, Childerens, Friends and Neighbours, and we ourselves shut out and never to come to them; they to enjoy happiness with God and the blessed Saints and Angels; we misery and everlasting torments with the Devils and damned reprobates. We see what a sorrowful separation there is, when a wife buries her husband and commits him to the Grave to be devoured of the worms, she goes home, weeps, wails and takes on; and yet they may meet together in God's kingdom. O but what a heavy parting will there be, when the one shall be taken up into Heaven, and the other shall be left to be devoured in Hell, where they shall never meet; but shall be as far asunder as Heaven and Hell, as God and the Devil: Therefore, good brethren be persuaded to think seriously of this heavy and dreadful separation which will be at that day; and let it be the care of all good couples, so to live together here in God's fear, as that they may not be parted and separated at the day of judgement. Secondly, Use 2. seeing there shall be a separation at the day of judgement; therefore the godly may comfort themselves with the hope of this, howsoever they be troubled here with bad neighbours and wicked men that hate and persecute them, yet at the day of judgement, there shall be a separation of the good from the bad, and there shall not be one wicked man left to trouble or annoy them. It was Moses comfort Exod. 14. 13. Simile. saith he, Fear ye not, stand still, and behold the salvation of the Lord, which he will show to you this day: for the Egyptians whom ye have seen this day, ye shall never see again: So the Lord will say to the godly, stand still and behold the salvation of your God, which he will show to you this day, the wicked which ye now see, ye shall never see them again; they shall not trouble nor molest you any more, but shall be thrown into Hell: we have often heard that jesus Christ shall come with a great key in his hand to lock up the Devil and all the damned in Hell; and therefore we need not fear, for there shall be never a wicked man left to annoy or trouble God's People. Thirdly, seeing there shall be a separation at the day of judgement, Use 3. therefore how should all the wicked of the world be afraid, howsoever they dwell in the society of good people here in this world, yet one day they shall dwell with the Devil, and the damned: here indeed in this World, though they dwell not among the godly, yet they may dwell among civil and sociable men, such as will do them no hurt for a world; but at the day of judgement their case shall not be so good, for they shall dwell with all the vile people, and rascals, murderers, thiefs, and all the scum of the World; Nay worse, with the Devil and his Angels: and therefore how afraid should a wicked man be to think of this? Chrysostome saith well, The very name of separation, what a confusion is it to a wicked man? for if (saith he,) a King, a Duke, Simile. or a great man should pick one out of a great Company, should embrace him, show great kindness and favour to him, and set him in his own seat, but should frown on thee, lower, turn his back on thee, & shut thee out of the doors, with the Dogs, what a terror would this be to thee? far greater horror will it be when the Lord jesus shall sit on his throne, and shall say to the godly, Come ye blessed of my Father, shall embrace and grace them before Angels and men, but will frown on thee that art a wicked man, lower, turn his back on thee, and shut thee out of doors with the Dogs, (that is) with the Devil and wicked men: O let such consider this as go on in their profaneness 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 do them any service; to be hewers of wood, and drawers of water to them, as the Gibeonites were to the people of Israel, josh 9 21. We see in Hester, that Haman was in great favour with King Ahashuerosh, Simile. and was bid to the Banquet, but when his sins broke out, his face was covered, and he was hanged on the gallows, 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 sins, 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 Devil and the damned Therefore let it be every man's wisdom to separate from his sins in this life, that his sins do not separate him from Christ at the day of judgement: thus the Lord doth show us hell to bring us to heaven, Simile. & he preaches terror to bring us to comfort, as Augustine saith; He doth as a man that sees a bird which he 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 jesus himself, foreseeing how we are like to fall into the snare of the Devil, and into Hell, they have lifted up their voices and made exclamation to us, and have cried to keep us out of hell, that we might avoid the danger of it beforehand. Secondly, 2 The time when this separation shall be, at the day of judgement; so the text saith, The time of the separation. when the Son of Man shall sit on his throne: Here in this world, they may continually live and converse on with another, live in a house, lie in a bed, sit at a table, dwell in a town, meet together in a Church, but at the day of judgement they shall be separated, the servants of God shall be separated from the servants of sin: So Psal. 14. David saith, that the wicked are like to the Chaff which the wind driveth away; we see in a floor of a bame where there lies a heap of corn, Simile. mingled with Chaff, when the wind ariseth, it bloweth away the chaff, and the corn lies still on the barn floor, so the godly and the wicked are like unto a heap of corn and Chaff in this world, that lies on the barn floor of Almighty God, but let the wind of God's wrath arise, and it blows all the wicked into Hell, so there shall not remain a wicked man in the floor of God's House: but this separation shall not be till the day of judgement. The uses are: First, Use 1. seeing the separation shall not be till the day of judgement, therefore no man must look for a perfect estate of a Church in this world, because good and bad being laid together in this world as chaff and corn, the bad labour to hinder the good, and if they cannot hinder them, than they will corrupt them; therefore one says well, though there be tares in a Church, yet our faith must not be hindered, nor no man ought to be discouraged, because the corn is not separated from the tares, they shall remain together till the day also judgement; and therefore we must not separate from the floor of Christ, but hold to it for all this. Secondly, Use 2. because the separation shall not be till the day of judgement, therefore we can look 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 year, lest the Land grow barren, (as a wilderness,) and the beasts of the fields multiply against thee. So the Lord would not destroy the Canaanites clean, Simile. but a remnant of them must remain for the good of his people; in like manner he will not root out all the wicked, but there shall some remain for the good of his Church, for there be a number of sins that break out in God's people from day to day, and the wicked be as scourges to them, and to set a-work the graces of Christ in them; therefore no man must look for perfect peace in this world. Thirdly, Thirdly, the Persons that shall be separated. Who they be that shall be separated? The good and the bad, sheep and goats, the sheep shall be set at the right hand of Christ, and the goats at the left: Now the properties of the sheep be these. First, Properties of Sheep. They will hear the voice of the shepherd and follow him, they will not follow a stranger, john. 10. 4. such a sheep was Samuel, 1 Sam. 3. 10. saith he, speak Lord for thy servant heareth; such a sheep was David, 1 Psal. 85. 8. I will hearken what the Lord saith. Let the world say what it will, and my friends, and my pleasure, and my profit, I will hearken what God says, for he will speak peace in his people; I will have none other teacher, but he: and therefore when men will not hear the voice of Christ, but will hear what the world, what pleasure and profit saith, they be none of the true sheep of Christ. The second is, 2 that they will leave all to follow Christ their shepherd; their pleasures, profit, sins, and whatsoever is dear to them, even life; itself; such a sheep was Paul, Philip. 3. 8. where he saith, that he accounted all things a● dung and dross to be found in Christ; such sheep were the Disciples, Math. 19 17. And therefore when men will not leave all to follow Christ, all their sins, pleasure, and profits to follow him, it is evident they are none of the sheep of Christ. The third is, that they are never well, till they be under the government of their shepherd: such a sheep was David, 3 Psal. 119. Teach me O Lord the 〈◊〉 of thy statutes; and Psal. 40. 8. I desire to do thy will O Lord, etc. Therefore when men desire not to live under the government of Christ, but will be governed by themselves, they are none of the true sheep of Christ. The fourth is, when he hath lost the shepherd, he runs here and there, and 〈◊〉 at rest till he hath found him again, 4 so when men have lost Christ by their sins, they should not be at rest, but run here and there, bleat and take on, till they have found the shepherd, and be brought home again, to the sold: Such a sheep was David, Psal. 119. ult. saith he, I have gone astray like a lost sheep, seek thy servant, etc. And therefore when men have lost Christ by their sins, and can pass away the time and years merrily, never socking after, Christ, it is a fearful token they are none of the true sheep of Christ. The fifth is, that they will carry fleece and wool to the shepherd: If there be any grace or virtue in them, 5 whereby they may do service to Christ or good unto his members they will be ready to do it. He shall have the honour and glory of it: therefore when men do not carry their fleece and wool to Christ, to let Christ have all the honour and glory of the good things they have, they are none of the sheep of Christ. Let me exhort you all therefore to labour to find these properties of a sheep in you, to hear the voice of Christ and be contented to leave all to follow him, to desire to live under his government, and never be at rest, when thou hast lost him, till thou find him again; to carry your fleece and wool to Christ; if there be any virtue or grace in you let Christ have the glory of it; therefore let every one labour to be a true sheep of Christ, and he shall sit at his right hand, I do not say, labour to live amongst the sheep, but to be one of the sheep of Christ, for a man may live amongst the sheep, that is, in the visible Church, and yet he may be shuffled out amongst the stinking Goats. It is good observation of a learned man, Three ranks of men. that the World may be didivided in three ranks or conditions: In the first, are Heathen, Infidels and Atheists, 1 and such as know not God: In the second, are Carnal professors, such as know God, 2 Christ, and his Word, and yet they feel not the power of it in their lives, 3 and are not reform by it: In the third rank are God's Elect, near unto the centre Christ; and therefore O man consider thy standing of what rank thou art of; if thou be of the first rank such as know not God, than never rest till thou art got within the second rank, till thou know God and his Word; and when thou hast got within the second rank, labour to come within the third, to be one of God's Elect, and to be as near the Centre Christ as may be. Therefore labour to be a true Sheep of Christ, and then thou shalt be set at the right hand of Christ. We have done with the Sheep, Four properties of the Goats. and are come to the Goats, whose properties or uses are chiefly these four; which I must dispatch in one word. First, 1 the Goats in the Law were offered for a sin offering, to teach us that our sins will make us sit at the left hand of Christ. 2 Secondly, a Goat is a stinking thing; so our sin's stink in the nostrils of God. 3 Thirdly, they toil with their horn and annoy the water; So wicked men are turbulent, 4 (as Ezekiel speaks.) Fourthly, they will feed on the top of the Rocks, they cannot abide to feed on the Plains; so they will be in the dark places of the Scripture, they will not feed in the plain places where God's people feed; but are full of wranglings and janglings which profit not. SERMON XLVIII. REVELATION 20. 12. And I saw the Dead, small and great, stand before God, and the Books were opened: and another Book was opened, which is the Book of Life: and the Dead were judged out of those things which were written in the Books, according to their works. TWo things now only remain to be handled of the last judgement: SERMON XLVIII. 1. The conviction of the Offenders. 2. The sentence of the judge. First, The conviction of the offenders; for before the sentence of the judge, the offenders shall be convicted, and shall acknowledge that the judgement of Christ is just upon them in regard of their sins: Chrysostome saith well, O man, by the quality of thy place, thou mayest read thine own doom, as when thou art brought into the presence of a judge or a King, by the quality of the place thou mayest know whether it be for good or ill; if thou art bid to come up near to the King or to the judge, than it is for good, but if thou keep aloof, or he bid thee stand apart, than it is for ill; so by the quality of the place thou mayest know what shall be thy sentence: if thou be set at the right hand of Christ, than thou art a sheep of Christ, but if thou be set at his left hand, than thou art a Goat; and yet notwithstanding though every man may know what his sentence shall be by the quality of his place, because there shall be (as the Apostle saith) a declaration of the just judgement of God, therefore before sentence be given, there shall be a conviction of the offenders, for the books shall be opened and every man's sins shall be made manifest. Now in this conviction we observe four things: 1. That there shall be a conviction of the offenders. 2. The means by which they shall be convicted. 3. The persons that shall be convicted. 4. The effects of this conviction. First, First, that there shall be a conviction. that there shall be such a conviction, it is plain by Scripture, and by Reason: first, by Scripture, Rom. 2. 15. Their conscience also bearing witness, and their thoughts accusing one another or excusing at that day: when God shall judge the secrets of men, by jesus Christ: So also, 1 Cor. 4. 5. Therefore judge nothing before the time until the Lord come, who will bring to light things hid in darkness, and make the counsels of the heart manifest: So it is plain by Scripture, that there shall be a conviction of the wicked of all their sins and offences. Secondly, 2 by Reason, for in all courts of justice there is no man condemned till first he be convicted; so because the court of Christ is the most exactest court of equity and justice, we may well think that no man shall be condemned till he be first convicted, and evident proof made of all his sins and offences. Now this conviction shall be in laying open of all our sins and offences, for there be a number of sins that we have committed, which we do not know (the devil doth so blind our eyes that we cannot see them) but at that time all shall be made patent and open; there is no sin that we have committed all our life long, but it shall come into our mind as fresh as if we had committed them at the present, and ten thousand of sins which we took to be no sins, than we shall know them to be sins, and thousand thousands that we have forgot shall come into our minds, and then we shall know how we have offended God, and injuried our brethren, despised his judgements, and abused his mercies; these sins and a thousand others, which we think not on at that very time, shall come into our minds, and or hearts shall frame such a bill against us, as we shall be never able to answer, howsoever now they be close and covered: we see in experience of nature, Simile. if a man write a fair piece of paper with the juice of a Leman or an Onion, there will be nothing seen, but bring it to the light of a candle, or to the flame of the fire, and then all the letters will be seen, and it may be read; so it is with sin, some men write it with such a cunning pen that none can discover it, the paper (their foreheads) is fair and clean, but bring it to the flame of God's wrath and to the bright candle of God's Law, and then all the ugliness of their sins shall be laid open. Hence the use is: Seeing there shall be such a conviction at the day of judgement, Use therefore how careful ought we to be to live well, because all the sins we have done shall then be laid open before us; so Solomon saith, Ecclesiast. 12. 13. Fear God and keep his Commandments, for this is the whole duty of man; for God will bring every work to judgement, with every secret thing, whether it be good or bad: Therefore, because every sin shall be known, how careful should we be to please God? If a man should think nothing, speak nothing, nor do nothing, Simile. but it should be cried up and down in the next Market-town, he would take heed what he thought, spoke, and did; it should be much more the care of Christians to take heed what they think, speak, and do, for it shall be proclaimed in the Theatre of this world, before all men; neither shall any part of their actions (though never so closely acted) Simile. lie hid and not be manifested; Gen. 44. when Joseph's brethren did go out of Egypt, they went in peace, and all was well, because their sacks were shut up; O, but when they were made after, and the sacks opened, and joseph cup found in one of their sacks, than they rend their clothes, and took on pitifully; so it is with a number of men in this world, when they die and go out of this world, they go with peace, because their sacks, their consciences be shut, they do not reprove them; O, but when the Lord shall open their consciences, when their sacks shall be opened, then see what a deal of bad stuff there is in them: therefore we should take heed what we gather into our sacks: Simile. As it is in the story of Aesop, his master beat him for eating of figs, but he desired his master before he beat him, to give unto every one of his fellows a draught of warm water, which his master did, and they did vomit up the figs again, whereby the false accusation laid unto Aesop was discovered; so it is in this world, there be figs eaten, and some say this man hath eaten them, and some say that man, and no body knows who hath the figs; There is something taken away, injury and wrong done, this man is blamed and that man; well, the Lord shall give us such a heavy draught at the day of judgement, that we shall vomit up all the sins that be in the secret corners of our hearts, and then will be seen who hath eaten the figs, who hath had this thing and that, hereby is manifest that there will be a day when the wicked shall be convicted, and all their sins laid open: therefore we must take heed what we do, and speak, and think; Simile. we see in the story of jaakoh, Gen. 31. when he fled into Assyria, Lahan made after him, and when he had overtaken him, he went into his tent, and did search to see if he could find any thing that was his; which if he had found, he would have carried all back again so when we fly away from the devil, he will make after and search us, to see whether we have gotten any thing of his, he would make us his bondslaves, carry us into bondage, into hell: and therefore consider what ye gather, and what ye take into your packs. Secondly, 2 The means by which they shall be convicted, shall be by opening of the books, The means of their conviction. which we are not to take literally, that they be paper or parchment books, but it is a metaphor taken from earthly judges, who read all their Indictments out of a book; Simile. so all our sins shall be laid open before us, as if they were written in a book, not by any report, or surmises of others: We find in Scripture mention made of two books: 1. The book of God's remembrance. Two books opened at the day of Judgement. First, the book of God's remembrance. 2. The book of every man's conscience. First, there is no sin that we do commit, but it is written in God's remembrance, howsoever we may forget them, and make little account of them, yet the Lord will remember them: So we see Hos. 7. 2. And they consider not in their hearts, that I remember all their wickedness; and Malach. 3. 14. we may see how the wicked did scoff at the godly, and said, It is in vain to serve God, and what profit is it that we keep his Commandments? etc. Then spoke they that feared the Lord, every one to his neighbour, and the Lord hearkened and heard it, and a book of remembrance was written before him, for them that feared the Lord and thought upon his name. Now as the Lord hath a book written of the good deeds of his servants to remember them, so it is certain that he hath a book of remembrance to record all the deeds of the wicked in. The second book, Secondly, the book of Conscience. is the book of every man's conscience; For there is never a fin we commit, but it is written in our consciences, Rom. 2. 15. Their conscience bearing witness, and their thoughts accusing one another, and excusing at that day, when God shall judge the secrets of men by jesus Christ: So their conscience is a witness to them, whether they have done well or ill. Now against these two books no man can take exception: No exception against th●se books. First, they cannot take exception against the book of God's remembrance, because God cannot remember that which never was: for he is prima veritas, the fountain of truth, and therefore he is not capable of any untruth, he cannot lie like to us: Simile. As the Sun is the fountain of light, and therefore is not capable of any darkness; and the fire is the fountain of heat, and therefore is not capable of cold, so God is the fountain of all truth, and therefore he is not capable of any untruth; and therefore against this book no man can take exception: again, Philosophers say, That which is never done, and that which is false, cannot be remembered nor come into mind, much less than can God remember it, who is most true in himself; therefore against the book of God's remembrance no man can take exception: Neither can any against the book of man's conscience, because he shall not be judged by another man's conscience, but by his own, which no other man hath the writing of but himself, and wheresoever a man goes he always carries it with him; therefore against this book no man living can take exception: these be the two books that shall be opened at the day of judgement, wherein every man's sins shall be made known, and laid open at that day, howsoever we may forget them, yet the Lord will remember them, howsoever he passeth by them now, and seems to wink at them, yet they are all written in the book of his remembrance, and one day this book shall be opened, and the world shall see them, for the Lord will set them open before all men: It is said, Psal. 50. 21. But I will reprove thee, and set them in order before thine eyes; And Psal. 90. 6. the Prophet complains, Thou hast set our iniquities before thee, and our secret sins in the light of thy countenance: So out of the book of God's remembrance, the Lord will declare all our sins. Again, the book of every man's conscience shall be opened, and his conscience shall accuse him of every particular sin that he hath committed here in this world: Simile. A man's conscience is like a sealed book, though he have committed a number of sins, and have offended many ways, yet the consscience never accuses; but when the books shall be opened, than every man's conscience shall cry out against him, how he hath sinned against God, and against men in this thing and that, in this place and that, and the devil will draw such a bill against us, as we shall never be able to answer; Simile. as the Lepers said in the 2 King. 7. O we do not well to do thus; So every man's conscience shall cry out against him, and say▪ I did not well to swear, to lie, to deceive, to slander, to profane the Sabbath; and therefore what a fearful thing will it be, when a man's conscience shall thus cry out against him; we see what an intolerable burden it is, when in this world the Lord touches a man's conscience but for one sin; as Mat. 27. 3. when judas had betrayed his Master, Simile. and his conscience touched him for it, he could not abide it, but he went and hanged himself: Now if it were thus into lerable for one sin, what will it be, when all our sins shall be made manifest before God? Simile. If it were thus fearful, when judas did read but one page or leaf of the book, what an intolerable burden will it be, when all the particular sins that we have committed from the first day to the last hour of our lives shall be laid open? when we shall not read a leaf or a page only, but all the whole book from end to end, how intolerable and unsupportable will it be? Some use to say that they do not love to come on the score, they cannot abide it; but of all scores, take heed thou come not on God's score, Simile. and on the score of thine own conscience, it will be a fearful thing; therefore keep an even reckoning with God, that so thy conscience may be clear. And these be the means by which the offender shall be convicted at the day of judgement; first, by the book of God's remembrance; and secondly, by the book of every man's conscience. Thirdly, 3 the parties that shall be convicted; which are not only the wicked, but the godly, The parties convicted. such as repent them of their sins, and seek reconciliation and atonement in the blood of Christ, and are brought in the estate of grace, these shall not be convicted, but they shall have a discharge of all from Christ; and although they had their sins and infirmities as other men had, yet because they did repent of them▪ labour to be reconciled, and to be at peace with God, therefore they shall not answer for them, as Rom. 8. 33. saith Saint Paul, Who shall lay any thing to the charge of Gods chosen? ●is God that justifieth, who shall condemn? So Revel. 7. 14. it is said of the godly, These are they which came out of great tribulation, and have washed their long white robes in the blood of the Lamb: They were not white by nature, no, nor did they not keep them white, the best men that were; For (as Saint james saith) In many things we sin all; and the best may pray with David, Psalm. 143. 2. Enter not into judgement with thy servants, for in thy sight there shall none that liveth be justified: So job 9 3. (saith he, If he would contend with him, he could not answer him one of a thousand: So that no man is white by nature, no, nor the best men cannot keep themselves white, but their garments are made white in the blood of the Lamb: And therefore although we have sins as other men have, yet let us labour to repent of them, and to be reconciled unto God, and to lay hold on Christ by faith, and to have our consciences washed in the blood of Christ, and then our sins shall not be laid to our charge, we shall not be convicted of them at the day of judgement, Dan. 9 24. it is said of Christ, that he should finish transgression, and make an end of sins, and make reconciliation for iniquity; which is a metaphor taken from a man that hath paid a debt, Simile. he gets the bonds and bills, and seals them up that no body should see them; so Christ hath paid our debts, and hath sealed up our sins; which is a comfort to a Christian, though he hath committed many sins, yet if he can repent of them, and lay hold on Christ by faith, his sins are sealed up, with this same great seal, that neither the devil nor the world shall be able to find them, nor all the powers in earth or in hell. Fourthly, The fourth effect of Conviction. The effect of the Conviction, and that is in a word, They shall be judged, even all the wicked, gallants, brave men and captains, they shall stand as dead men before Christ, when these two books shall be opened, and all their sins laid before them, than they shall cry out of themselves that ever they offended; Matth. 23. 39 saith Christ to the wicked jews, ye shall see me no more henceforth, till that ye say, Blessed is he that cometh in the name of the Lord: So the wicked shall say of the godly, O these be the blessed and happy men, but we hated and despised them, O that we had followed their counsel, and that we had been ruled by them, and (as it is in the book of Wisdom) This is he which we have had in derision, and in a parable of reproach, we fools thought his life madness, and his end without honour; how is he counted amongst the children of God, and his portion among the Saints? Wherefore, how ashamed and confounded shall the wicked be, in that they shall desire the hills to fall upon them, and to cover them from the presence of Christ; as it is, Revel. 6. and what a grief will it be to them to see the godly go to heaven, into joy and happiness, when they must be tormented in hell? Philosophers say, That no Element is weighty in his own place; Simile. as let a man be in the bottom of the Sea, and have the Sea on his back, he shall not feel the weight of it, but take him out of the Sea, and put a pailful or a bucketfull of water on his head, and then he shall see how weighty it is; so this world being the proper place of sin, Why the weight of sin is no more felt. men feel not the weight of it, because it is in his own Element, but bring it to the judgement bar of God, and then they shall feel the weight and burden of it. SERMON XLIX. MATTHEW 25. 34. Then shall the King say unto then on his right-hand, Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. IT is a busy time; SERMON XLIX. and I hope ye have learned that all business must yield to the Lords business, Exod. 34. 31. the Lord saith, Six days shalt thou work, 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, Simile. And the men of Bethshemesh were reaping their wheat-harvest in the valley, and they lifted up their eyes, and saw the Ark, and rejoiced to see it; but afterwards they did fling down their sickles, left their labours, and went and offered burnt offerings; So we must do at these times, when the Sabbath cometh lay aside our labours, and perform the duty that God requireth at our hands: and thus much to prepare us. Now concerning the last judgement, we are come to the last point; the last day we spoke of the Conviction of the offenders, that all the wicked shall be convicted of all their sins that they have committed; and then shall come the sentence of the judge, which will be most joyful and welcome to the godly, and doleful, heavy and unwelcome to the wicked. In the sentence of the judge we observe three things: 1. The Quality of the sentence. 2. The Order of the sentence. 3. The Sentence itself. First, 2 The quality of the Sentence, that it is the final and last sentence, because it shall be the last which shall be pronounced: The quality of the sentence. therefore it shall be unrevocable, for look how the sentence passeth, so we shall be found in weal or in woe for ever and ever, never to be altered and changed: As long as we live here, Simile. we may find mercy and favour with God, if we repent our sins, 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 weal 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; Simile. so likewise Esau, sought the blessing, and that with tears, 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 seek it in this world, for it will be too late when once the sentence of the judge shall be pronounced: Simile. 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 thrown than he cannot; so as long as we live here we may dispose of ourselves, this way or that way, but if once the final sentence of the judge be out, it cannot be revoked or altered; therefore it is good to repent as soon as may be, and to lay hold on God's mercy, offered in Christ. Simile. One compares the time of life to a drawbridge, if a man should make a goodly house, with gardens and walks, and all things needful for it, and make a drawbridge to it; and this should be the order of the house, that when the drawbridge were down every man that would come might dwell there▪ but if they did attend their profit and pleasure, till the bridge were drawn up, that there were no way to enter in, they should be excluded; so men may enter into the Kingdom of God, in this life, as long as the drawbridge is down, 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 be too late to enter, all such loiterers shall be excluded and shut out. Therefore while we live here it must be our wisdom to repent of our Sins, to seek for God's favour in Christ, for if once the final and last sentence be pronounced it can never be altered and changed: this is the quality of the sentence. Secondly, 2 The Order of the Sentence; For the order of the sentence, it is first pronounced to the just, The Order of it. Come ye blessed, and then to the wicked, go ye cursed. Divers Divines do diversely conceive of this, some think that the reason why the sentence is pronounced first to the just, is▪ Divers opinions. because the Lord is more inclined to mercy than to judgement, 1 as Matth. 3. he will gather his corn into his barn, and then he will burn the chaff with unquenchable fire: So because that the Lord is more inclined to works of mercy, which is most agreeable to his nature, than to works of justice; this some think to be the reason why sentence is pronounced to the godly first. There be others think that the Reason why the sentence is pronounced to the godly first is, 2 that it might be for the more comfort of the just, because they should not be terrified with the terrible and dreadful sentence pronounced against the wicked, when he shall chase and drive them all into Hell: So it is out of the tenderness of Christ, that sentence is given to the godly first. But I take it, 3 that this order of the sentence is, because the godly shall judge the World, they shall be assessors with him at the day of judgement, and sit in judgement 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) do ye not know that the Saints shall judge the world? and again in the 3 vers. know ye not, that we shall judge Angels, & c? So they shall be assessors and sit in judgement with him: which cannot but be a marvellous comfort to a Christian, though the world take upon them to censure their care, zeal, and conscience now, yet one day they shall be judges of such worldly caitiffs, so that they which have judged others, that is, the Saints, shall be judged of them at the day of judgement: Simile. If Joseph's brethren had known, that their brother joseph should have judged them: when they stripped him of his coat, cast him into a pit, and sold him away, Genes. 37. they would have used him more kindly and better by far in all probability: so if the world did know that the Saints should judge them, it would make them wary what they did to them, and careful to use them more kindly, for howsoever they judge of Christians care, zeal and conscience now, yet one day the Saints shall judge them. Thirdly, Th●●●ntence itself; which is diverse according as it lights on diverse persons: wherein we observe two things▪ first, the Sentence of Remuneration, to the Sheep on the right hand▪ and secondly, the Sentence of Condemnation, to the Goats on the left hand. In the Sentence of Remuneration, we observe 4. things: 1. An Invitation. 2. A Commendation. 3. An Assignation. 4. A Reason. The Invitation is in ●hese words, 1 Come ye blessed: it is a calling of all the holy and good people to come to Christ; as if he should say, The invitation. Come ye holy people you that have repent you of your sins and walked in newness of life, come to me; but you that are drunkards, whoremasters and covetous persons, such as spend your time loosely, away with you to Hell, to the Devil, to pains and torments, but you that be holy and sanctified come unto me, and enjoy the Kingdom ye have long looked for▪ and as Genes. 45. Simile. when joseph did discover himself to his brethren they were abashed at it, and crept into a corner, in conscience of their bad dealing with him, but joseph bids them come near my brethren, come near, be not abashed, so at the day of judgement when we shall be ready to creep into a corner and stand aloof, in conscience of our bad dealing, that we have been disobedient to him and have not regarded him as we ought, than he shall say to us, Come near me my brethren, come near me, be not abashed, nor afraid. Now this Invitation or calling of the holy and godly people to Christ doth imply two things: 1. An Association with Christ. 2. A Dissociation from the wicked. First, 1 an association with Christ; all the people of God are called to come to Christ, Association with Christ. to enjoy him and live with him: and indeed here all their desires are set on Christ, their prayers tend to this end, all the Sermons they hear, the labour and pains that they take is to enjoy Christ, and to live with him, and it is Christ's promise, john 14. 2, 3. I go to prepare a place for you. And if I go to prepare a place for you I will come again to receive you to myself, that where I am there may ye be also: and so john 17. 24. in that holy prayer that Christ makes to his Father (saith he) Father, I will that they which thou hast given me be with me, even where I am, that they may behold my glory which thou hast given me: So here then is the comfort of a Christian that he shall be with Christ, as we read jerem. 52. 31. that the King of Babel in the first year of his reign lifted up the head of Ieh●jachim King of juda, Simile. and brought him out of prison, and spoke kindly to him, and set his Throne above the Kings, that were in Babel with him, and changed his prison-garments, and he did eat bread continually before him all the days of his life. So Christ will deal with his faithful people, he will take them out of the prison, (out of the graves) change their prison garments, speak kindly to them, and set their Throne above all the wicked Kings and Princes in this World, and they shall eat bread with him, all the days of their life: that is, enjoy all heavenly comforts in glory and happiness, for ever. We read 1 King. 10. 10. when the Queen of Sheba came to headache wisdom of Solomon, and saw the order of his house, and of his servants, and his wisdom, she said, happy are thy men, and happy are thy servants, etc. So when we shall see the glory & happiness of the Saints, and shall hear the wisdom (not of Solomon,) but of Christ, how much more are the people of God happy and blessed: thus much of the association with Christ, that they shall be called to come to him. Secondly, 2 a dissociation from the communion of the wicked and ungodly that vex them and trouble them here in this world: Dissociation from the wicked. The Church is like a Lily amongst the Thorns, as Cantic. 2. 2. her● they are troubled with a number of ●ad neighbours such as Ezekiel speaketh of, a number of goats that tread down the pasture, mud the waters, push with the horns and kick with the prick, but they shall be sundered and separated from them that do trouble & annoy them; they shall hear a voice from heaven, saying, Come up hither, as it is Revel. 11. 12. Where we may see the two witnesses that were slain in the city, which spiritually is called So●om and Egypt, after three days and a half the Spirit of life from God shall come into them; and they shall stand up on their feat, and shall ●eare a voice from heaven, saying, Come up hither, and their bodies shall be taken up▪ in like manner all the godly, shall be called to an association with Christ, and a dissociation from the wicked and ungodly. Now this come unto me, depends on another come unto me, for Mat. 11. Christ calls us to come unto him, here in this world, to come to him by Repentance, faith and Obedience, and then we may boldly come unto him at the day of judgement: every man could be contented to come to Christ in the Kingdom of glory, but first we must come to him here in the Kingdom of grace, by repentance, faith, obedience and the like, and then we shall be sure to come to him in the Kingdom of glory; for no man comes to him in the Kingdom of glory, 2 but by the Kingdom of grace. The commendation. Secondly, The Commendation; This is laid down in these words, Ye blessed of my Father: O you be the blessed, that hear me, you that have repent of your sins, that have faith and obedience, that make conscience of your ways; you be the happy men, and women; here is the glory of the Saints that in the theatre of this world they shall be pronounced blessed and happy by the mouth of Christ before Angels and men in the hearing of the whole world. Now this is to be opposed against all the judgements of this world, for the world counts him a blessed and a happy man that is rich, that hath his barns full of corn, that hath a great deal of Land and money; O▪ but indeed he is the blessed and happy man that is in favour with God, hath repent of his sins, made conscience of his ways; and therefore why do men so dote on this world, to rake and gather together a deal of pelf, that will not stand them in stead, at that day? Then they shall see, that the godly man, is the blessed and happy man, and that a dram of Religion and of true saving faith is better than all the world beside; and will do them more good. Simile. If a man were to go into France, and did hear that the coin in this Land would not go there he would go and change all his money for the coin of that country; so seeing we are to go into another country, where our goods, lands and money will not go, let us labour to change all that we have for that which will pass at that day, let us get repentance, faith and sanctified grace, and then we shall find comfort, when this whole world will afford us none. Now when the godly be pronounced happy and blessed by Christ, than all the wicked shall be driven to Hell, where they shall go to pains and torments, and this shall make their happiness the greater, Matth. 28. 4, 5. when the Angel of God came down from heaven and appeared in glory, the keepers were astonished and became as dead men. But the Angel answered and said to the women, Be not afraid, for I know that ye seek jesus that was crucified: Even so when Christ shall appear to judge the world, they shall be as dead men before him, but he shall say to the holy people, be not afraid for I know whom ye seek, ye seek jesus that was crucified, and now him that ye have so long looked for ye shall enjoy; as 2 Kings 10. 15. when john was in a great fury and had killed the two Kings, y●t meeting with 〈◊〉, the Son of Rechab; he took him by the hand, and lifts him up into his chariot; even so Christ shall do, when he hath driven all the wicked into Hell, and meets with a good man, he will say, You are a good 〈◊〉, you are a blessed man and he will take him up into his Throne, to sit in glory with him: And this is the glory that the Saints shall have when all the wicked shall be driven into Hell. Thirdly, The assignation; wherein we are to observe two things: 1. What is assigned, a Kingdom. 2. By what Title; by Inheritance. First, First, the thing assigned. what it is that is assigned; it is no less than a Kingdom, that God hath promised his people; as Luk. 12. Fear not little flock, for it is your Father's pleasure, to give you a Kingdom: so Dan. 7. 27. it is said, and the Kingdom and Dominion, and the greatness of the Kingdom, ●●dee the whole ●eaven, shall be given to the holy people of the most high, whose Kingdom is everlasting. Earthly Kings and Princes though they b●stow great gifts on their subjects, yet they keep the Kingdom to themselves, meaner matters serve than a Kingdom; Simile. so we see although Pharaoh did bestow great honour on joseph, and did advance him, yet he kept the Kingdom to himself, none might sit on the Throne but the King; but here is the bounty of Christ, that he bestows a Kingdom on his servants: It was a large proffer that Ahashuerosh made Hester 5. 6. in that he would give Hester one half of his Kingdom; but God hath made a larger promise to us, not that we shall have one half of his Kingdom, but he will give us his whole Kingdom. We read Luk. 12. 13. There was a Man that came to Christ, and said unto him, Master, bid my brother divide the inheritance with me: but Christ will not divide his Kingdom to his servants, but will give it whole and the glory of it to them: therefore men must labour to become converted and be the servants of God, because he will bestow a Kingdom on them. Most men will labour and toil in this world for less matters than a Kingdom, some are scattered all the world over to gather straw and stubble, as the children of Israel were, and therefore how much more should men labour to repent of their sins, to get faith in Christ, to become one of God's servants, and then he will bestow a Kingdom on them. But some man may be ready to say, although it be a Kingdom that God will give his people, yet it may be so mean as it is not worth the labour of obtaining; therefore Christ tells us what a Kingdom it is; it is an heavenly Kingdom, a Kingdom prepared of God: Three properties of the Kingdom of heaven. So it is such a Kingdom as is worth all our labour and pains. Now this Kingdom is set out to us by three properties: 1 It is a Kingdom prepared of God. 2 It is prepared for his elect and chosen. 3 It was prepared before the foundation of the world. First, 1 it is a Kingdom prepared of God: Therefore it is a most glorious Kingdom: A Kingdom prepared of God. Saint Paul saith of it 1 Cor. 2. 9 The things which the eye hath not seen, neither ear heard, neither came into man's hart, is that which God hath prepared for them that love him: No tongue is able to express, nor heart of man to conceive of the glory and excellency of this Kingdom; so it is Psal. 31. 19 O how great is thy goodness which thou hast laid up for them that fear thee, & done to them that trust in thee, before the Sons of Men? We may well think it is no small matter, that all God's attributes are set a-work to furnish this Kingdom, his wisdom, power, mercy and justice: Therefore we may will conceive thereby the excellency and glory of it. We see the more magnificent, wise and potent that the first founders were of Kingdoms and cities, the more famous, excellent and noble were the Kingdoms founded by them. Therefore it is said Genes. 10. 10. of Nimrod that the beginning of his Kingdom, was Babel, and Erech, and Accad, and Cal●eh in the Land of Shinar; that is, famous and noble cities: and so likewise Nabuchadnezzar, was a golden head in regard of the other Kings that did follow him; Solomon also was a wise King and of great power, of whose Kingdom, it is said 1 Kings 10. 17. That he gave Silver as stones, and Cedars as the wild figtrees that grow abundantly in the plain; that is, as the crabtrees amongst us: So than the more magnificent, wise and potent the first founders were, the more excellent were their countries and Kingdoms; which granted, it must necessarily follow, that because no man's wisdom is able to compare with God's wisdom, no power with his power, therefore as much as he wisdom of God goes beyond the wisdom of men, and his power beyond the power of men, and heaven beyond this earth, so far is the glory and excellency of this Kingdom beyond all the Kingdoms of this world. Now in four things the excellency of this Kingdom, goeth beyond all earthly Kingdoms. Excellencies of heaven before all other Kingdoms. First, in regard of the bounds and Limits; for all earthly Kingdoms have their bounds and limits set them; as it is said of the Kingdom of Solomon, 1 that it reached from river to river, from the river Nilus to Euphrates; And so likewise in Hester, For limits. it is said of the Kingdom of Ahashuerosh, that he reigned from India, to Ethiopia over an hundred and seven and twenty Provinces; But of this Kingdom there is no bounds or limits assigned; for Rev. 21. 7. it is said, he that overcommeth shall inherit all things; not a little house, or a little land, or a little Kingdom of this world, but he shall inherit the new heaven and the new earth: So there shall be no bounds nor limits to this Kingdom. Secondly, 2 it doth excel all other kingdoms in regard of time, because the former at length are swallowed up of the latter; For time. but this Kingdom shall continue for ever and ever. So we read Dan. 2. 44. And in the days of these Kings, shall the God of heaven set up a Kingdom which shall never be destroyed; And this Kingdom shall not be given to other people, that is, it shall not pass from one people to another, but it shall continue for ever and ever. Thi●dly, 3 all other Kingdoms have their wants and defects, though they may abound with many things: In regard of defects. we see Salomon's Kingdom that did excel all other Kingdoms, yet it had wants, as 1 King. 10. he had his gold out of Ophir, and his horses out of Egypt: But in the Kingdom of God there is no want nor defect, all things are there that the heart of man can wish, as Psal. 16. saith the Prophet, in thy presence is the fullness of joy, and at thy right band are pleasures for evermore. Fourthly, 4 all other Kingdoms have their terrors and fears, Cantic. 3. 7. Behold the bed which is Salomon's; In regard of tranquillity. Threescore strong men are round about it, of the valiant men of Israel, they all handle the sword, and are expert in war; every one both his sword upon his thigh for fear by night: So we see Salomon's Kingdom was not without his terrors and fears, though it were a peaceable Kingdom: But this Kingdom is without all fear, for Revel. 24. 25. it is said, that the gates of this city shall stand open day and night: So they are not afraid of any enemies whatsoever. ay, Quest. but seeing this Kingdom excels all the Kingdoms of the World, why do not men respect it, and seek for it more, but rather are in love with the Kingdoms of this world? I answer, Sol. by an Optic Rule; because things that be afar off seem to be but small, and things that be nigh seem great: Therefore because men dwell amongst the Kingdoms of this world & touch them, & are far off from this Kingdom, therefore they do not respect it so much; but let a man change his standing, and get within the Clouds, and draw near to God, than it will be great in his eyes, and he shall see it doth excel all the kingdoms of the World: The Uses hereof are these following: First, Use 1. seeing this kingdom excels all the kingdoms of this world, therefore we have a better estate by Christ, Our estate better than Adam's in six things. and greater honour than ever we lost by Adam. For first, we lost by him Paradise, but by Christ we have Heaven. Secondly, 1 Adam was lord only of the Earth, and we of heaven. Thirdly, he had it but on his good behaviour, we shall have it without condition. 2 Fourthly, he lived amongst Beasts and Birds, and we shall live amongst the Angels. 3 Fifthly, he had the presence of God but by fits, 4 and we shall enjoy it continually. Sixthly, when he had all thing he had need of a help, 5 but God shall be all in all to us. Therefore as a learned man saith, 6 O happy fall of Man, that we have received all this good by. This therefore may serve to inform our judgement, that we may see that our estate by Christ, is better than that which Adam lost. Secondly, Use 2. seeing this Kingdom excels all the kingdoms in this World, why do not men seek and labour after it? as judg. 18. 9 there were spies sent to discover the land, who came and told the people the land was a good land, and said to them, Why sit you still, and why are you slothful to enter in, Simile. and possess the land? So seeing all the patriarchs and Prophets, and Apostles, and Christ himself, are the spies of this good land, and they tell us that Heaven is a good land, and excels all the kingdoms of this World, why do ye sit still, and why are ye slothful, to enter in and to possess it? This is the use that Saint Paul makes of it, Heb. 12. 28. Wherefore seeing we receive a kingdom that cannot be shaken, Let us have grace whereby we may serve God acceptably, with reverence and godly fear: therefore seeing it is not a mutable and a changeable kingdom, as the best kingdoms are in this World, why do we not labour to please God, to spend our time well here, attend him that we may have it, and enjoy this kingdom? We see what labour and pains men will take for less matters than a kingdom; for a little food and raiment, how early men rise in the morning, and go late to bed, to get in a little corn, and men do well in it; much more should we labour and take pains, that we may enjoy this Heavenly Kingdom. Thirdly, Use 3. seeing this Kingdom excels all the kingdoms of this world, therefore Christians must comfort themselves with the hope of this, though they be mean and poor, and it may be have not house or land, yet let them comfort themselves I say, with the hope of this, that God will bestow a kingdom that doth far excel all the kingdoms of this World, if they can repent of their sins, have saith in Christ, if they walk with care and conscience before him; therefore let every Christian stay himself, with the hope of this, and let us enter into the veil, and lay hold with the Anchors of the Soul; as Saint Paul saith, Heb. 6. 19 To hold fast the hope that is set before us, which we have as an Anchor of the Soul, both sure and steadfast, and which entereth into that within the veil. Saint Basill saith, The hope of reward will carry us through any affliction in this World with comfort; art thou afraid of shame and reproach for the Gospel's sake? God will grace thee before men and Angels: art thou afraid thou shalt lose thy friends? God will be thy friend: art thou afraid thou shalt lose thy goods, and thy wealth? God will bestow Heaven on thee: therefore think on the riches that God hath prepared for thee: thus every Christian must comfort himself with the hope of Heaven. Secondly, 2 it is no mean kingdom, because it is prepared for his chosen and Elect. A kingdom prepared for his Elect. The kingdom of this World God hath prepared for the good and the bad both together; therefore sometimes wicked kings do reign; but this kingdom he hath prepared for sanctified and holy people only; as Christ saith, john 3. Except a man be borne again agnew, ●e cannot enter into the Kingdom of God; So this kingdom he hath prepared for the Elect only: David●aith ●aith, Psal. 111. 5. He hath given a portion to them that fear him. We see this World that God hath made it for good and bad, how it is walled in with the sea, and covered with the Heavens, and the Sun and Moon and Stars to give us light; Birds, Fishes and Beasts to feed us, with Trees and Plants for the use of us: O but it is a special portion that he will bestow on them that fear him: therefore when we look on the kingdoms of this World, we may say, this is not the kingdom that God hath prepared for his Elect and chosen only; but together with them for his enemies also; but there is a glorious Kingdom, that God hath prepared only for his Elect and chosen, and therefore why do we not gather up our hearts, and labour for it? It is the madness of the World to spend all their strength in labouring after toys and trifles; Naboth would not part with his possessions; Simile. God forbid (saith he) that I should part with the inheritance of my father, or the Lord keep me from giving the inheritance of my father; so we should say, when we meet with temptations in the world to draw us out of this way; Lord, keep me from giving the inheritance of my father: Simile. Esau is condemned by the mouth of all men, for that he sold his birthright for a mess of pottage, so how worthily shall many a one be condemned, that will sell heaven for a little pleasure and profit, for a penny or a halfpenny matter, for a little beer, or for a draught of strong drink; even for toys and trifles. Thirdly, 3 it was prepared for the Elect before the foundation of the world; for before we were, It was prepared of old. God loved us and prepared this kingdom for us, before we looked on the Sun he did regard us, therefore it was not our merits, that was the cause why God did bestow this kingdom on us, but his free love in Christ which makes the gift the greater: 1 Sam. 25. saith Nabal, Shall I take my bread and my water, and my flesh that I have killed for my shearers, and give it to men whom I know not? ay, but here is the love of God, that when we were strangers and enemies unto him, than he prepared heaven for us: it is a good saying that a learned man hath; when I had no beginning, thou thoughtest on me, and when I was nothing thou didst prepare for me, and therefore it was nothing in myself that was the cause of it, but it was thy mercy and goodness to me. Secondly, Secondly, the title and tenor. in the Assignation, we considered the title to his Kingdom: it is a title of Inheritance, therefore it is the best title and tenure, and the surest, that any man can hold by, for so long as a man liveth so long his inheritance holds good, if he could live for ever and ever therefore seeing we shall have it by such a tenure, we may assure ourselves we shall have it for ever and ever. And here we may with holy admiration admire God's mercies to us, as 2 Sam. 7. 18. David doth admire God's kindness to him, Who am I Lord God, and what is my Father's house, Simile. that thou hast brought me hitherto? and yet was this a small thing in thy sight, O Lord God; but thou hast spoken also of thy servants house for a long time to come: so we may much more admire the goodness and the kindness of God to us, in that he hath prepared, such a kingdom for us; we may say as David said, Lord God who am I, and what is my father's house? I am but a poor sinful man, and thou hast spoken of thy servants house for a great while: and we must stir up ourselves to look after it, and to take heed we be not carried away with the stream of corruption: therefore Augustine saith well; Lord, I am contented to endure any torture or any pain, to endure imprisonment or the rack, or whipping or burning, so that I might be but in heaven one day; in like manner should we be contented to endure trouble and pain a little while here, that we may be in heaven for ever and ever. SERMON L. MATTH. 25. 35. For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in, etc. I showed the last day of the blessed and happy SERM. L. estate that all the people of God are called to at the day of judgement; that they shall have no less matters than a kingdom, and a kingdom prepared for the elect; and that as a peculiar portion from the beginning of the world, which should greatly set on foot the desires of a Christian, to hear the blessed and the sweet voice of Christ, calling them to come and possess this kingdom; Matth. 21. 12. it is said, The kingdom of heaven suffereth violence, and the violent take it by force: Simile. So none but violent people can get heaven; it is a metaphor taken from a soldier that breaks into a Town, who although he be beaten back and on the ground, yet up again he gets, and never leaves till he enter the town; so they must be valiant men that must enter into heaven, though they be driven back, and laid on the ground, yet they must up again and at it, and never leave till they have gotten heaven; yea, although hell lay in our way, we should break thorough it and go to heaven, such a royal kingdom it is, furnished with all good things: Saint Jerome saith, It is a great labour to go to heaven, but the reward is greater, for they shall be where all the patriarchs, Prophets, Apostles, Martyrs, and Christ himself is, and where the joy shall be unspeakable; so it is no less matter that God will bestow on his people than a kingdom. Now we come to the fourth thing observed in the sentence of remuneration; 4 the Reason of it, The reason of the Assignation. For I was an hungered, and ye gave me meat, I thirsted, and ye gave me drink; I was a stranger, and ye lodged me: I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me: Then shall the righteous answer, saying, Lord when saw we thee an hungered, and athirst, or naked, and so forth? The answer is, Insomuch as you have done it to my servants, and to my members, you have done it to me. So, this is the Reason of the Assignment. The Popish Church lay hold on these words, Object. and would prove thereby that their works merit at the hands of God, because Christ gives heaven to those that do good to his servants, and because they shall be judged by their works: To which I answer, Sol. although this be the reason, Works not the couse of our obtaining heaven. why the Lord assigns heaven to them, that they did works of mercy, and although we shall be judged by our works, yet works are not the meritorious cause of it, why he gives us heaven, but the signs and tokens who be the persons so qualified that shall have heaven, such as love Christ, and show mercy to his needy members, and do good to them: I will clear it you by an example; Simile. The King of England makes a promise to bestow on his subjects a great reward out of his bounty, and there came before him his subjects and his enemies; and he saith to his subjects, I will bestow this gift on you, for when I was in France ye did attend on me, and showed your love to me; ●ow this gift shows, who be the subjects of the King, and who be the enemies: So at the last day, when the good and bad shall be before Christ, and Christ shall tell them this is the reason why I bestow heaven on you, because I was hungry, and ye gave me meat; this is not the cause of it, but it shows only who be the persons that God hath assigned heaven to, to those that love him and regard him in his members: therefore one says well, Christ shows not for what he bestows heaven in this place, but on what kind of persons he will bestow it: And Chrysostome saith, though the Saints do a thousand such things as these, yet they deserve nothing at the hands of God, it is his bounty to bestow heaven on them for so small and mean things as these. So then we see works are not the cause why Christ assigns heaven to us. And there be four grounds for it: The first ground● is, Four Reasons against the merit of works. from the estate and condition we be in; Reason 1. all are servants: Therefore, whatsoever we do is but our duty, and if it be our duty we cannot merit any thing at the hand of God: So saith Christ, Luke 17. 10. When ye have done all these things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do: Therefore the very estate and condition that we are in doth sh●w, that we cannot merit any thing at the hands of God: And Chrysostome saith, No man is able to show such an holy conversation of life, to deserve any thing at the hands of God, but when he hath done all, he is but an unprofitable servant. The Papists reply against this, Object. and say, That although a man cannot merit any thing being in the estate of a servant, yet if of a servant he become a friend, he may merit: Now that he may be a friend, it is plain by the words of Christ, john 15. 15. Hence call I you no servants, for the servant knoweth not what his master doth, but I have called you friends; and in the verse before, Ye are my friends. To this I answer, Sol. we are servants still, though it please God to accept of us as his friends; we are only made friends by acceptance in the merit of jesus Christ, which altars not the former condition of duty and service, as may be proved by these places, Rom. 6. 18. Being then made free from sin, ye are made the servants of righteousness: and in the 1 Pet. 2. 16. he exhorteth them, As free, and not using the liberty for a cloak of maliciousness, but as the servants of God: And Christ saith, joh. 15. 19 Ye are my friends, if ye do whatsoever I command you: therefore, because we be servants still, and remain in the same estate and condition, we cannot merit any thing; but when we have done all, we do but our duty. The second ground is, Reason 2. our own impotency, that we are not able to do any good thing of ourselves; much less can we merit anything: Now that we can do no good thing, it is plain by the Scriptures, 1 Cor. 15. 10. By the grace of God, I am that I am: And 2 Cor. 3. 5. saith he, Not that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God: So Phil. 2. 13. For it is God that worketh in you both the will and the dead, even of his good pleasure. Now than if all we do is by the power of grace, and if it is God only which worketh both the will and the deed, than we are beholding to God for it, and God is not beholding to us. Origen saith well, No works of man can deserve any thing at God's hand, because they cannot think any good, or do any good, but it must be from God. The Papists reply and say, Object. that God may give a man grace which he may so husband, as that he may deserve any thing at God's hand; and they make it plain by this similitude; A father gives a farm to his son, and gives him a stock, now the son may so raise the stock and play the good husband, as he may purchase any thing that the father hath; in like manner, say they, God may give a man grace, and he may so husband it, as he may purchase any thing at God's hand. To this I answer, Sol. If a father should give his son a farm and a stock to use, and when he had done so, his child could not earn a penny, but it must be the father, and the son could not stir a foot or a hand, without the father, than the father is not beholding to the son, but the son to the father. This is the case between God and us, for when he gives us any grace, he must give us a second grace to use and to employ it well; and therefore it is manifest we cannot merit any thing at God's hands: it is the doctrine of the Schoolmen, and Aquinas makes it plain, he puts the question and resolves it; saith he, A man may receive a benefit from another, and may deserve it at his hands, as a man may give one an house, which he may deserve; but if a man when he hath given another an house, must give him also power to use the house, and wisdom to govern the same; that man cannot be beholding to him that receives, but the receiver must needs be beholding to him that gave it; so although God give a man grace, which he cannot use well, unless he also give him power to use it: Therefore God is not beholding to us for any thing, but we are to God; and therefore we cannot merit any thing at God's hands. The third ground is, Reason 3. our imperfection, that in every thing we do we sin against God, and if we sin against him, than we cannot merit any thing at his hand; it is the doctrine of their own Schoolmen, that a sinner cannot merit, but we be all sinners against God; therefore we cannot merit any thing. Now that we be all sinners it is plain by the Scriptures, job 9 3. If be would dispute with him, he could not answer him one of a thousand: So Lament. 3. 22. It is the Lords mercy that we are not consumed, etc. Saint Jerome saith, Who is it that hath not sinned? and if a man hath broken but one of the Commandments, he is guilty of the whole Law; therefore no man can merit any thing at God's hands. The fourth ground is, Reason 4. a disproportion between our works and Gods justice: For merits are grounded on Commutative justice (as they say;) and Aristotle saith, That commutative justice is equally to give weight for weight, so much for so much, but there is no proportion between our works and Gods justice; for Saint Paul saith, that all the afflictions of this life, are not worthy of the glory that shall be showed to us, Rom. 8. 18. One saith well, if a man should suffer all the sufferings that the people of God had done from Adam till this present time, having all the virtues of the holy men; yet he were not worthy of the glory of heaven; if a man should live a thousand years, and spend them all religiously, he did not deserve to be in heaven half an hour: Object. To this the Papists have devised a subtle answer, say they, It is in justice, that God should give heaven to the best men, not by a proportion, so much for so much, but because God will bestow heaven on some body, therefore, it stands with the justice of God, rather to bestow it on the godly, than on the wicked, I answer, this is sophistical that tells us it is justice, Sol. that God should give heaven to some body; but what justice is it? it is not to give so much for so much, weight for weight, It is not commutative, but distributive justice; and therefore there is a disproportion between our works and Gods justice. Again, the Papists are overthrown in their own argument, for they say, it was commutative justice, not by an Arithmetical, but a Geometrical proportion: I answer, commutative justice, to give weight for weight, so much for so much, is not that, but it is according to distributive justice, not by Arithmetical, but by a Geometrical proportion, seeing he must give heaven, to give it to the best men: So the answer of the Papist is sophistical. Now in these, words are four things to be observed: 1. That the judgement at the last day, shall pass according to works. 2. That good works shall be reported and rewarded. 3. That they shall works of mercy. 4. That they shall be such works of Mercy as are done to Christians, because they are Christians. First, 1 The judgement at the last day shall be according to works; Therefore look what our works be, The judgement shall be according to works. such shall be the judgement that shall pass on us: So Rom. 2. 6. saith the Apostle, Who will reward every man according to his works; So also Revel. 20. 18. it is said. And they were judged every man according to their works; And Matth. 12. 36. saith Christ, But I say unto you, that every idle word that men shall speak, they shall give account thereof at the day of judgement: So than the judgement shall pass according to works; but mistake me not, I do not say, according to the merit of our works, (for we deserve nothing) but according to the quality of our works: Saint Gregory shows out of Psal. 7. It is one thing that God should render for a man's works, and another thing to render according to man's works. If God render according to a man's works, than it will be well for good works, and evil for evil works. ay, but here a question may be made, Quest. seeing we shall be judged according i● works, Sol. what shall faith do then? I answer, Faith is all in all; for Faith is proposed as the price of our Redemption to the justice of God; because we are saved by Faith. And Acts 18. 31. it is said, Believe in the Lord jesus Christ, and thou shalt be saved, and thy household: and Ephes. 2. 6. the Apostle saith, by Grace are ye saved; through Faith not of yourselves. And so 1 Pet. 1. 9 Receiving the end of your Faith, even the Salvation of your souls. So then we are saved by Faith: In sum there be two special properties in Faith: First, 2 It makes us the sheep of Christ, it gathers us to him, and sets us at his right hand: and moreover, it makes us of the Sons of Adam, the Sons of God; 1 this is the power of Faith. Properties of Faith. Secondly, 2 It makes our work acceptable before God; as Heb. 11. it is said, By Faith Abel offered a greater sacrifice▪ than Cain: so Faith makes our works acceptable before God. ay, but seeing we are saved by Faith, why is there no mention of it then. Quest. I answer, because there shall be a declaration of the just judgement of God; Sol. Now Faith is secret in the heart of a Man, and works be open, therefore a man shall not be judged, by the secret and hidden graces, that is in his heart, but by the Effects and Fruits which are open and manifest to the World. The use is, that seeing we shall be judged according to the fruits, and not to the secret graces that are in us; therefore we must join to our faith good works; for look what our works be, such shall be the verdict that shall pass upon at that day; therefore james 2. (saith he) O man show me thy faith by thy works: Thou sayest thou hast faith, and thou talkest of faith, but let me see it, let it appear in thy life and conversation; join good life to it: and so Luke 5. 20. it is said, that Christ saw their faith, and he healed them; He did not only see with the eyes of his Divinity, but he saw their faith by the effects and fruits of it; for they laid the sick man on a bed, and did break through the roof of the house, and let him down to Christ: Therefore (as one says well) it is faith that is seen and visible that saveth us, not that which is secret and close in the heart, but it must be visible showed by works, Simile. Gen. 27. Isaac would not bless jaakob by the voice, or by his speech, but he feels and handles him; and when he found they were Esau's hands, he blessed him: so Christ will not bless Christians by the voice, when they shall say I am a Christian, I am a professor, but he will handle them and feel them: If he find their hands to be Esau's hands; that is, his beloved's hands, that they have done good and have been open to the poor Saints, and ready to minister to their necessities, than the Lord will bless them and entertain them into his kingdom. Secondly, 2 All our good works shall be remembered and rewarded at the day of judgement, All good works shall be remembered and rewarded. and Christ will make rehearsal of them; there is never a good deed we have done, but it shall be remembered and rewarded, so that our labour shall not be in vain, as Saint Paul saith, 1 Cor. 15. ult. so Revel. 20. 12. it is said, And I saw the dead both great and small stand before God, and the books were opened, and another book was opened, which is the book of Life, and the dead were judged of those things which were written in the books, according to their works: So the Lord hath all the good deeds of his servants written in a book which shall be remembered, reported and rewarded: therefore what a comfort is this to a poor Christian, that in the hearing of all the world, all his good deeds shall be reported: how many painful journeys they have taken to hear the Word; how many hours they have spent in prayer; how many tears they have wept for sin; that they have entertained the Saints, that they have fed the hungry, clothed the naked, visited the sick; what a great enticement this is to do good▪ to think what honour it is? that all their good deeds shall be remembered and rewarded; Matth. 26. 15. Christ saith of the woman when she had poured the ointment on him, that this which she had done, should be spoken of her wheresoever this Gospel shall be preached for a memorial of her: Simile. But what is the speech of men to the speech of Christ? the praise of men, to the praise of Christ? when he shall stand out and make a report of all our good deeds we have done; therefore what a comfort will this be? ay, but have not the people of God sin? I answer, they have their sins, and their great sins too, Object. even the best men that be; but here is the comfort: Sol. when the day of judgement cometh they shall not be remembered, but pardoned, and carried on the shoulders and neck of Christ, and our good deeds only shall be remembered. As Esay 33. ult. it is said, The people that dwell therein, shall have their iniquity forgiven. So jeremy 31. 33, 34. saith the Lord, I will make a new Covenant with them, and I will write my laws in their hearts, and I will be their God, and they shall be my People; and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me, from the greatest to the least (saith the Lord) and I will forgive their iniquities, and will remember their sins no more. Here is the comfort of Christians, that all their sins shall be forgotten, only their virtues shall be remembered; Exodus 34. Simile. Moses put a veil on his face, that the children of Israel should not see the glory of it; but Christ hath hanged a veil over our sins, that they should not be seen, even his holiness and sanctify, that the world should not see nor behold them, for they are all pardoned, remitted, and covered with the Robe of his righteousness. Thirdly, 3 the judgement which shall pass upon us shall be according to the works of mercy, The judgement shall pass, according to works of mercy. and not only works of mercy, but all other good works shall have a reward; as Malach. 3. 16. it is said, Then spoke they that feared God, every one to his neighbour, and the Lord harkened and heard it; and a book of remembrance was written before him, for them that feared God, and thought upon his Name. So there was a book written of all the good deeds of them that did fear God: and so Matth. 5. 11, 12. saith our Saviour, Blessed are ye when men revile you and persecute you, and say all manner of evil against you, for my Names sake falsely: Rejoice and be glad, for great is your reward in Heaven; as also Matth. 10. 32. Whosoever shall confess me before men, him will I also confess before my Father, which is in Heaven. So then we see all our good works shall be rewarded. But why doth Christ mention only works of mercy? Quest. I answer, there be two reasons of it: 1 First, Sol. because the Lord doth not accept of any work we do, Why the judgement passes chiefly by works of mercy. of hearing of the Word, of praying, nor of any other good duty we do, if we do not show mercy and compassion to our brethren. As 1 Cor. 13. 3. And though I feed the poor with all my goods, and though I give my body that it be burnt, 1 and have not love, it profiteth me nothing: and Esay 1. 14. saith God, My soul hateth your new Moons and your appointed Feasts; they are a burden to me, I am weary of bearing them: and the reason was because they did not show compassion to their brethren, as may be gathered out of the 15. verse. In like manner the Prophet bringeth in the people expostulating with God, and he answering them, Esay. 58. 3. Wherefore have we fasted and thou seeft not? wherefore have we punished ourselves, and thou regardest is not, & c? Is not this the fasting that I have chosen, to lose the bands of wickedness, to take off the heavy burdens, is let the oppressed go free, and that ye break every yoke? verse 6, 7. Is it not to break thy bread to the hungry, and that thou bring the poor that wander unto thy house, and when thou seest the naked that thou cover him, and hide not thyself from thine own flesh; and therefore we may assure ourselves the Lord will accept of none of our works, without we be merciful to our brethren. Secondly, 2 because as it is Hos. 6. 6. The Lord desires mercy and not sacrifice; when both may stand together then God will have both: But if they cannot, he will have mercy showed; he had rather lose his own part, than a poor man should lose his. So the command is, Heb. 13. 16. God's mercy so great, that he had rather abate of his own service, than man want his comfort. But to do good and to distribute, forget not, for with such sacrifices God is well pleased: Such is the tenderness of God, that he is contented to abate of his own service, rather than man should want of his comfort. As Matth. 5. 23. If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee; leave there thine offering before the Altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Hence we see though it be a great duty that we owe to God, yet for man's good he will be contented to stay for his own service. Philosophers say, Simile. that the fire which is farthest removed, is the hottest and most vehement; so it is in love, that love which is furthest removed from God, is the hottest and the most vehement love of all other. It is an easy matter to love God in himself: O but for a man to love God in his poor distressed members; to love him in his poor Saints and People, this is the hottest love, and most difficult. Now since all our good works shall be remembered, and more especially our works of mercy: Therefore it is a good thing for a man to feed the hungry, to clothe the naked, to visit the sick: and let us meditate with ourselves in this case, Simile. as David said, 2 Sam. 7. 2. I dwell in a house of Cedar, and the Ark of God remains within curtains; so we should say I dwell in a goodly house and many of God's people have not a house to put their heads in; I lie in a soft bed, when many of them have not a bed to lie on; I have good food, when they have not a bit of bread to eat. So than it is a good thing for a man to go out of himself to consider the wants of other, and to show mercy to them, especially at this time, because God hath been merciful unto us, in giving us seasonable times to inn the fruits of the earth to our comfort, and giving to us the appointed weeks of the harvest, as jerem. 5. and giving of us strength to undergo our labours: we see Numb. 31. 49. when the captains had been at war, and were returned home again, Simile. they muster their men and find not a man lost, therefore they bring an offering and offer it to the Lord in thankfulness for it: so we should do, every one look into his family and number his men, and when he sees that there is not one of them hath miscarried, but that he hath his number still, give thanks to God for it, and as God hath been merciful to us, so to be merciful to our brethren. ay, but some will say, Object. I am a poor man and cannot feed the hungry, cloth the naked, nor (as Christ speaketh) do any great matter, what shall I do? I answer, Sol. that the least and smallest matter that is done in true love to Christ shall not want his reward, if it be but a draught of drink, or visit of the sick; so Christ shows, Matth. 10. 42. And whosoever shall give unto one of these little ones a cup of cold water to drink (only in the name of a Disciple) verily (I say unto you) he shall not lose his reward; so we see Luk. 21. the poor widow that cast into the treasury but two mites was more accepted than them that cast in of superfluity; it is not the great quantity that is accepted, but with what affection; for the smallest thing done Christ will accept, if it be done in love. Exod. 35. we see the people brought gold and silver, and brass and silk, ramskins and goat's hair, and so forth, for the building of the Tabernacle; Origen saith well on that place, Grant Lord (saith he) that I may be found to bring something to the building of thy Temple, that I may be found to being a little gold to make the mercy-seat on or the Ark, or to make the candlestick, or a little silver to make the pillars on, or a little brass to make the bosses on, or a little silk to make the curtains on, a little goat's hair, that so I may not be found empty to have brought nothing to the building of thy spiritual Temple. Simile. So what a grief may it be (at that day) when Christ shall say; here is the gold, silver; brass, silk or the goat's hair that such a man and such a woman brought, and I shall be found to bring nothing? what a shame and what a grief (I say) will this be? therefore will I ever beseech God to give me the grace that I may be found able to bring something and bestow it on God's spiritual house, that it may be a comfort to me at that day; and let every man be exhorted to do what they can out of true love to God and compassion to his poor members, and no question it shall be accepted, though it be but a little goat's hair: we see Math. 21. when Christ road to jerusalem, every man was ready to do him service and honour, some strewed their garments in the way, Simile. some cut down boughs and branches to make way for his coming; so do thou, if thou have not changes of garments to strew, yet cut down a bough or some little branch: bestow something on Christ, on the Church of God, on his poor Saints & people, and God will accept it▪ for as it is 1 Cor. 8. if there be but a willing mind, it is accepted according to that a man hath, and not according to that which he hath not; therefore let men do what they are able, and God will accept of it, though it be but a little. Fourthly, 4 the judgement that shall pass upon us at the day of judgement, shall be, The judgement shall pass according to works of mercy to Christians. of such works of mercy as are done to Christians because they are Christians; it is good thing to do good to all, as Solomon saith, Eccl. 11. cast thy bread on the waters, for after many days thou shalt find it; though it seem to thee to be lost and to be cast away, yet thou shalt find it again. But especially do good to Christians because they be Christians, as it is Gal. 6. 9 do good to all, especially to the household of faith; and so Rom. 12. 13. the Apostle exhorts to distribute to the necessities of the Saints: for, that which is done to the Saints, is done to Christ himself, thus 2 Sam. 9 David makes inquiry, Simile. if none of the house of Saul was left, for jonathan was dead unto whom he could show no kindness, therefore he makes inquiry to see if any of his race, were left that he might show kindness to them for Jonathan's sake; so Christ is in heaven, we cannot bestow our bread or our cloth on him: O but there are a number of his brethren and servants here in want and in need, these we must feed, cloth and show kindness to for Christ's sake: again, though we are to do good to all, yet especially to Christians because they are Christians, for there is such a near conjunction between Christ and Christians, that their wants he takes to be his wants, their injuries and wrongs to be as done to him. Therefore one saith well; that Christ takes all the injuries and wrongs that are done to his servants as if they were done to himself; as Acts 9 Saul persecuted the Church, and Christ cries out of heaven, Saul, Saul, why persecutes thou me? Saul, kicked at the foot, and the head cries out of heaven, why dost thou persecute me, such a near conjunction there is between Christ and his members that all the injuries and wrongs that are done to them are accounted as done to Christ, and all their wants to be his wants: Therefore tell me O man or woman, if Christ should hang on the cross and cry out and say, I thirst, what wouldst thou do? Let him thirst still; nay wouldst thou not rather bring him wine or milk to comfort him? this is the same case still, Simile. for when a Christian is a-thirst, or an hungered, or in any want, Christ cries out of heaven, I thirst, I am an hungered, I am in want, and therefore look what thou wouldst do to Christ, that do to his servants and he will accept it as if it were done to him. Now their remains something to be spoken morr, but because the time passeth I will speak briefly of it: The Saint's reply and say to Christ, when saw we thee an hungered, or a-thirst, or naked, did they not know it? were they ignorant of it? I answer, they did know it, but these words only are parabolical, not that the saints do say so, but it is to teach us somewhat; as Luke 16. of the speech that passed between the rich man in Hell, and Lazarus, we are not to think that there was any such speech, but it is parabolical, to teach us that we must not look for one to be sent from the dead to tell us news, but must look unto the Scriptures, and take warning by them; so be these words parabolical, and are to teach us two things: First, 1 That Christ hath an eye to all the works of Mercy that we do to our brethren, and takes it as if it were done to himslfe. Secondly, That the People of God when they have done all the good they can they will not know of any thing, 2 they carry themslves so humble and so low, when they come to stand before Christ. So when we have done all the good we can, when we come to stand before God, let us endeavour to be humbled and carry ourselves very low. Simile. If a man go in at a low Door, he can take no hurt by stooping low; O but if he rise one inch above the Door, he may break his head, or dash his brains out: So by sinking low and by humbling ourselves before God, we can take no hurt; but carrying ourselves too high, we may break our heads, or be confounded. Therefore it is a good thing when men have done well to be humble and to carry themselves submissively. SERMON LI. SERM. LI. MATTHEW 25. 41, 42. Then shall he say also to them on the left hand, Depart from me ye cursed into everlasting fire prepared for the Devil and his angels. For I was an hungered, and ye gave me no meat, I was thirsty, and ye gave me no drink, etc. HAving spoken of the sentence of Remuneration or reward that all the godly shall receive at the day of judgement, when Christ shall say, Come ye blessed of my Father, receive the Kingdom prepared for you, having spoken, I say, of this first part of the sentence, we are now come to the latter part thereof, which is the most doleful and heavy sentence that shall pass upon the wicked and ungodly at the last day. Now there be four pains or punishments employed in it. 1. An Abdication or Ejection, in these words, depart from me. 2. A Malediction, in these words, ye cursed. 3. The place that they shall pass into, or the Estate they shall go into, Fire, and everlasting fire. 4. The Society and the companions that they shall have; the Devil and his Angels. These be the four punishments or pains that shall pass upon the wicked and ungodly at the day of judgement, the least whereof were enough to break any man's heart to think of. Daniel. 5. 5. it is said of Belshazzer, His countenance was changed, and his thoughts troubled, so that the joints of his loins were loosed, Simile. and his knees smote one against another; when he saw his sentence written on the wall, and yet he could not read it; much more shall all the wicked of the world tremble and quake, and their knees smite together for fear, when they shall hear their own sentence read by jesus Christ; how shall their ears tingle, their thoughts be troubled, and their hearts fail them? O that all men would think of this, and I pray the God of all spirits to grant us grace to avoid and to fear it. 1 First, An Abdication or Eiection. and Abdication or Ejection, depart from me: Christ's voice as a clap of Thunder shall be of force to drive all the wicked out of his presence, so there shall not be a wicked man left behind; even the sweet mouth of Christ that shall gather all the godly to him, They shall be shut out of Heaven. shall drive all the wicked into Hell; for no sooner shall Christ give out the word, and say, depart from me; but it shall be of force to drive all to Hell, there is never a wicked man that is able to withstand. Depart from me ye wicked and ungodly; you that be swearers, liars, deceivers, whoremasters, drunkards, and covetous persons, such as profane the Sabbath, and spend your time loosely, and badly; depart (I say) from me, away to Hell with you, to the Devil, to pains and torments. Now what a fearful thing is this, to be cast out of Christ's presence, as Psal. 1. 5. David saith, the wicked shall not stand in the judgement; they come into judgement, but they shall not stand in it, nor be able to hold up their heads: Simile. as Hest. 7. 3. when Haman was out of favour with the king, they covered his face, and carried him out of the king's presence, though once he was greatly in favour with him; so it shall be with all the wicked of the world, howsoever here they may be in great favour with King's Princes and great men, yet they shall be cast out of the presence of Christ, and expelled. Therefore consider what a fearful thing it is, when Christ shall cast us out, because in his presence is all fullness of joy, and pleasures for evermore; as it is, Psal. 16. Therefore to be cast out of Christ's presence, is to be cast away from the fountain of all joy and pleasure, and out of the glory of this World: O what a Hell and a torment will this be at that day? Therefore the Apostle Paul saith of such 2 Thes. 1. 9 Who shall be punished with everlasting perdition from the presence of the Lord, and from the glory of his power; they shall not be able to behold the sweet face of Christ, but shall be all shut out: as Exod. 33. when the Lord would not go with the children of Israel, but would send an Angel with them, they would not put on their costly raiment, but laid it aside, which made Moses say unto God, Carry us not from this place, unless thy presence go with us. Now if it were such a grief and terror to want the presence of God here for a little time in the kingdom of grace; what a grief and a terror will it be, and worse than many thousand deaths, to be cast out of the presence of God, for ever and ever? this will be a terror of all terrors, and it will be the greater, in that we shall be excluded and shut out when others shall be admitted, and shall see them go to Heaven, as Christ speaks, Luke 13. There shall be weeping wailing and gnashing of teeth, when ye shall see Abraham, Isaac and jacob, in the kingdom of God, and you yourselves shut out of doors; That is, ye shall see holy and good people go to Heaven, when you shall go to Hell; they shall go to possess eternal glory, and you to possess eternal shame: so the terror shall be the greater, that we shall be excluded and shut out, when others shall be admitted into his presence. ay, but is it such a punishment to be cast out of God's presence? Quest. Indeed to a godly and a good man it is, for his delight, joy and comfort is to be with Christ. Sol. As we see Psal. 80. ult. Show us thy face and we shall be saved: O but a wicked man he doth not desire the presence of God. I answer, there is a twofold presence of Christ, there is a presence of God in grace, and a presence of God in glory; A twofold presence of God. now wicked men, although they do not desire to be present with God in grace, as a number of men do not desire to be in the house of God, or to be near him in his ordinances, preaching, prayer and administration of the Sacraments; like the Gargesi●es when they lost their swine, Simile. they would have Christ depart from them; and in job, we read that the wicked say to God, Away from us; therefore the wicked care not for this presence of God: ay, How far wicked men desire the presence of God. but though they care not for the presence of God in grace, yet there is never a wicked man but would have the presence of God in glory, they wish and long for this, as Gen. 4. Cain cared not for the presence of God in grace, for it is said, Simile. He went out from the presence of God, but he desired the presence of God in goodness; he would have God to protect him, he would have a mark set on him: so likewise Balaam, he cared not for the presence of God in grace, but he desired the presence of God in glory, he desired that he might die the death of the righteous; to have that glory and comfort that they have, but he cared not to lead their life: So Augustine saith, Every man is glad of life, but every man is not glad of the means that leads to life; therefore because they do not desire the presence of God in grace, they shall want the presence of God in glory, which they so much desire and long for. Secondly, 2 they shall not only be shut out of heaven, They shallbe shut out of the earth. but they shall be excluded and shut out of this earth also, for Chrest shall come to judge this world here on earth, as job 19 25. For I am sure that my Redeemer liveth, and that he shall stand the last on the earth: Christ will call all the godly unto him, but will drive all the wicked ●nto hell, they shall not only be debarred and shut out of heaven, but shall also be expelled and driven out of this earth; so that they shall not so much as gather up the crumbs that God's people leave behind them; howsoever that the perfection of the glory of the Saints shall be in heaven, yet here in this world they have their inchoation and beginning of glory, but the wicked shall not be left here to gather up the crumbs that are left behind them when they go to heaven, O it were well with them, if they might live here and tarry on this earth, but they shall nor enjoy the least commodity that God's people leave behind them. We read Gen. 3. 23. that Adam was cast out of Paradise, to till the earth from whence he was taken; Simile. this was a grievous and great punishment; yet if the wicked of this world were but cast into the field to till the earth from whence they were taken, or if they might be put into a cave, a dungeon, a prison, or any straight place, it were well with them; but they shall not remain in any part of the earth, but shall be driven all into hell, this is a torment of all torments, not only to be expelled out of the glorious presence of Christ, but also to be driven out of this earth into hell. The use is, Use 1. seeing all the wicked of the world shall be banished out of the presence of Christ; this must teach us to love the presence of Christ in grace; for it is a sure thing, if we love not the presence of Christ in grace, we shall never enjoy his presence in glory; if we love Gods ordinances, love to be at the preaching of the Word, love the Sacraments, love prayer, and the society of God's people; this is a comfortable testimony that we shall live in the kingdom of glory; we have heard out of Hester 2. that Abashuerosh had two houses, there was the house of sweet perfume, and the King's house, and this was the order of them; that first the Virgins were perfumed and trimmed in the house of sweet odours, Simile. and then were brought home to the King's house; so the Lord hath two houses, the house of grace, and the house of glory; whereof this is the order, in the first, we must be perfumed with all the sweet graces of the Spirit; so when we have lived here a time in the Kingdom of grace, we may be taken into the second house of the kingdom of glory. Secondly, Use 2. seeing the wicked shall be cast out of God's presence at the day of judgement, we must be careful to cast away our sins, or else our sins will cast us out of God's presence: It is a good saying of one, O man destroy thy sins, Simile. or thy sins will destroy thee: If a man had a servant that would rob him at night of all he had, if he knew it, he would be sure to cast him out of doors before night came; such a servant Sin is, that it will rob us of all when night cometh, when the day of death, and when the judgement is come, it will cause us to be cast out of heaven, out of the presence of Christ, and out of this earth, and will not leave us a bit of bread, nor a draught of drink to comfort us; therefore let us, before the day of death and judgement come, cast sin out of the doors, for it will not only take away Christ and heaven from us, but all our earthly comfort also. The second punishment or pain is, 2 Malediction or Gods Curse; Punishment, or malediction. So they shall not only be cast from the presence of Christ, but they shall go away with the curse of God upon them, even the sweet mouth of Christ that shall bless all the godly, it shall curse all the vile and wicked people of the world, swearers, liars, drunkards and bad livers, etc. therefore consider what an heavy thing it is to go away with Christ's curse upon them, 2 King. 2. 24 we read that Elisha cursed the children that mocked him, and there came two Bears out of the Forest and devoured them; O, but it is a more heavy thing to have God's curse on them; it is not two Bears that shall devour them, but they shall be devoured in hell with the devil and his angels, if it were to pass thorough fire and water, a man might have comfort if he were in God's favour, or if he did live in a cave, a dungeon, or a prison; for we see the three Children went into the fire with comfort, and God was with them, and there was not the least smell of fire on them; So Daniel, he was thrown into the Lion's den, and was not afraid, because he was in favour with God; and jeremy was cast into the dungeon, Paul and Silas into prison, with their feet in the stocks, yet they sung psalms at midnight and rejoiced; if the blessing of Christ be upon a man with a persuasion of Gods, love, this will allay all extremities, but the wicked shall go to hell, and shall have God's curse upon them; therefore what a fearful thing will it be at that day? Now there is good use to be made of this point, first, seeing all the wicked shall go away with God's curse; Use 1. therefore it must be every man's care to rid himslfe of his sins, because it is they that bring Gods curse upon us; many a man is not afraid of this: we see judg. 17. when Micha had stolen his mother's money, and heard her curse him, though he had the money in his hands, Simile. which was sweet between his fingers, he was so afraid of his mother's curse that he durst not keep it; now if Micha were thus afraid of his mother's curse, much more should we be afraid of God's curse; seeing we hear that our sins will bring it upon us; how afraid should we be to sin, though it be sweet and delightful, yet to rid our hands of it, and expel it as soon as may be, that so we may be free of God's curse; we finde, Simile. Iosh. 7. that Achan had committed an execrable thing, he had stolen a Babylonish garment, and a wedge of gold, and had hid them in the earth; yet the judgement of God seized on him, and never left him till it found him out; so we may have sins secret and close in our hearts that no body knows of them, if we be not wise to rid ourselves of them, the judgement of God will seize upon us and it will never leave us, till it hath destroyed soul and body; and therefore seeing our sins will bring God's curse, let us labour to avoid them. Secondly, Use 2. seeing all the wicked shall go away with God's curse, we any see what fools the Papists be, that are afraid of the Pope's curse, yet are not afraid of God's curse: D●●t. 27. 15. the Lord saith, Cursed is the man that maketh any carved or molten image, and putteth it in a secret place; now the Pope contraries the voice and word of God, and saith in the Council of Trent, Whosoever holds not that Images are profitable to teach, and that they be laymen's books, let them be accused; they fear the Pope's curse, which is the less, and do not fear God's curse, which is the greater. Thirdly, Use 3. seeing all the wicked shall go away with God's curse, therefore every man must labour to be one of God's servants and people; as Psal. 85. 6. saith David, I will hearken what God saith, for he will speak peace to his people: howsoever he will deal with the wicked and ungodly, to afflict and trouble them, yet he will speak peaceably and comfortably to his people; therefore it must be every man's care to repent him of his snnes, labour to please God, and to spend his time well; and then he shall have comfort in life and death: therefore labour to be one of God's servants and people, believe in Christ, labour to be found in him, and then thou shalt be blessed, and freed from God's curse. Thirdly, 3 the estate that all the wicked shall pass into: they shall not only be banished from the presence of God, The estate the wicked shall fall into. and have Gods curse upon them, but shall be cast into fire and everlasting fire. Now by fire (as I showed you the last day) is meant he greatness and extremity of pains that the wicked shall be in, because of all Elements fire is most afflictive, and works most furiously on our bodies making the greatest impression on them: therefore the torment of hell is termed fire in the Scripture; as Matth. 3. 12. it is said, and he will burn the chaff with unquenchable fire; so Heb. 10. 27. For if we sin willingly after we have received the knowledge of Go●s truth, there remaineth no more sacrifice for sin, but a fearful looking for of judgement and fiery indignation which shall devour the adverssaries; and Revel. 14. 9, 10. If any man worship the beast and his image, and receive his mark in his forehead or in his hand, the same shall drink of the wine of God's wrath, and shall be tormented in fire and brimstone, before the holy Angels and before the lamb: here we see because of all other Elements fire is most afflictive, therefore the punishment of the wicked is said to be in fire. The Schoolmen make question whether it be bodily fire, or whether it be metaphorically spoken: to this Augustine shall answer, (saith he) this fire of hell of what sort it is, and in what place, or part of the world it is, no man knoweth, but him who shall make it known: the Papists are so bold as to make no question (though it be not a point of faith, for a man to believe or know what a kind of fire it is) whether it be bodily and material fire, such as we have here, or whether it be metaphorical; for (say they) it is most agreeable to the Scripture, Four reasons showing hell fire not to be natural fire. and most probable, that it is bodily and material fire. But I will produce four Reasons to show that this fire cannot be bodily fire. First, because hell fire is prepared for the devil and his angels to torment them in; 1 now they be spirits, therefore it must be spiritual fire that must torment them, bodily fire will do them no hurt; as we see, Matth. 17. 15. how the devil cast himself into the fire, and yet was not burned; therefore it is not bodily, but spiritual fire that must torment them; and Damascene saith that the great devils and the petty devils, Damas. lib. 4. cap. ult. shall be tormented with fire, but that fire shall not be such fire as we have, but such as God knows of. Secondly, Reason 2. look what the brimstone, the wood, the lake, the smoke and the worm is, the same is the fire; but the wood, the brimstone, the lake, the smoke, and the worm are metaphorically and spiritually to be taken, therefore so is this fire; so we see Esai. 30. ult. Topheth is prepared for the king, he hath made it deep and large, the burning thereof is fire, and much wood, the breath of the Lord like a river of brimstone doth kindle it: now this cannot be taken for bodily fire, but is to be taken metaphorically, and Saint Jerome saith, that the brimstone, the wood, the smoke, the lake, and the worm is to be taken metaphorically and so is the fire, for the worm is not an outward worm, but it is inward in the conscience, nor the fire is not natural such as every man makes, but is spiritual, and so are all the rest. Thirdly, Reason 3. if it be bodily fire, then there are a member of miracles wrought in hell; for it is a miracle, that fire should burn without fuel, and that men's bodies should burn and never consume, and that there should be fire and yet darkness: but hell is no place for miracles, for they are either for conversion or conviction; and conversion cannot be in hell, because the time of life is the time of conversion only; and again, they shall not need to be convicted, because all men shall be sufficiently convinced at the day of judgement by their own consciences; therefore hell is no place for miracles. SER. LII. Now since that we may not speak without ground, we will prove it by Scripture, as Psal. 88 10. saith the Prophet: wilt thou show a miracle to the dead, or shall the dead praise thee? If a man be once dead there is no need of miracles. Fourthly, because we be but younglings, therefore we will inquire of the ancient, as (Bildad saith) job 8. 9 Origen saith, Reason 4. the fire of Hell cannot be such fire as we have here, because our fire cannot burn unless there be fuel to nourish it, and some body to blow it; but there is no fuel in Hell, nor no body to blow it, but the wrath of God; and therefore it cannot be such fire as we have here. Now there is one Scripture that seems to make for it, as Luk. 16. when the rich glutton was in Hell, saith he complaining, I am tormented in this flame. To this Augustine shall answer, this flame cannot be taken for any bodily flame; and Durandus, one of their own Schoolmen saith, that although it may seem to be such fire as we have here, yet if we mark the place well, we may conclude the opposite, for such as is the finger, the drop, the water, the tongue, such is the flame; but all these are not bodily because his body lay in the grave, and a soul hath no eyes, hands, fingers or tongue. So than it is not bodily fire, that the wicked shall be tormented with, but it is the fire of God's wrath, which is a thousand times more terrible than all the fire in this world, which is but as Ice in comparison of it: And that for two reasons. First, Two reasons of the extremity of Hell fire. because it is kindled by the wrath of God, as Esai. 30. ult. all the fires in this world that are kindled by men, are the more terrible and the greater, the stronger and mightier that men be to carry fuel to nourish, Reason 1. increase, and lay it together: But what is the strength of man to the strength of God, Simile. therefore when the justice of God shall kindle a fire, how dreadful and terrible will it be, as Revel. 18. 8. saith he of Babylon, therefore shall her plagues come upon her at one time, death, and sorrow, and famine, and she shall be burnt with fire, for strong is the Lord God, that shall condemn her; therefore when the strength of God shall heap pains and torments together how terrible will it be. We see Dan. 3. 19 Nabuchadnezzar, full of fury and rage, caused the furance to be heat so hot as that it did burn those that came near it; Simile. how much more terrible fire shall it be, when the Lord shall stur up all his power to make it? surely surpassing all the fires in this world; we see what terrible pains and punishments the cruel hart of man can devise; O but when God, shall set his head a work to devise punishment, how terrible and how fearful will they be? for (to give you an instance) as long as the Sea keeps within her Banks all is well, Simile. but when it breaks over it drowns all; so when the justice of God shall break her banks, all the pains and torments and punishments in this world shall tumble into Hell; therefore how terrible and fearful will it be? Secondly, Reason 2. because our fire causeth but one kind of pain; and takes away the sense and feeling of all other pains, let it be what it will headeach, back-ach, toothache, colic, or the gout, but in the fire of hell, there is all the pains and torments that the torments that the hart of man can think of; for it shall not be in one part of a man but all over; the eyes shall be tormented with ugly and fearful sights, the ears with farefull shrieking and crying, the nose with stinking smells, the tongue with drought and thirst, the mind with horrors and ghastly fears, and that without any intermission or rest. The pains that we have here are but in one part, but there in every part inward and outward; our pains here be but particular, but there they shall be universal; for (as one saith well) as heaven includes all the joys, comforts and delights that this world can assord; so hell in cludes all the pains and torments that be in this world, every part shall be tormented. Now if the pain be so great when it is in one part of a man, Simile. in the hand, tooth, or belly, that a man would give any thing for ease, what an intolerable pain will it be when all pains that we have had all our life time, shall meet together? therefore I pray God give us grace to think of it, and care to avoid it. And the pain shall be the more terrible, For ever. that it shall be (for ever and ever) everlasting; All the pains and punishments which we have here are temporary, but the pains of hell are everlasting. The fire that fell on Sodom lasted but a day; The flood that came upon the old world lasted but one year; Simile. The famine that was in Egypt lasted but 7 year; The Captivity lasted but 70 years; but the pains of hell shall be thousand thousands of years, it shall be for ever and ever; And when they have lain a thousand thousand years, they shall be as new to begin as the first day they came thither, Revel. 14. 11. It is said, that the smoke of their torments shall ascend evermore; and they shall have no rest day nor night, but shall be tormented for ever and ever. If a sinner in hell might suffer pains and torments but as many years as there be sands on the Sea shore, Simile. and stars in the sky, or pikes of grass on the ground, there were some hope of ease and allayment of their grief; but when they have lain as many years in torments as there is sands on the Sea shore, or pikes of grass on the ground, they shall be as fresh to begin as the first day they came into hell. O how should this break the heart of a sinner to think that the pains of hell are everlasting? for when they have lain a thousand years, it shall be as if it were the first day they came thither: we see if a man be on the rack, or hang by the hand or foot, Simile. or put his hand into fire, he would not long endure it for the gaining of a world, much more to lie, in torment for ever and ever; again, if a man lie on a soft bed, and have his friends to attend him, when he is sick, Simile. yet he turns himself, tosses, and tells the hours of the night, and wishes that it were day, and if he could be rid of that pain he would part from any thing, then consider what a pain and torment it is to lie in hell, where one shall not have a soft bed to lie on, nor friends to attend one, but shall have the Devils to torment one, and shall have no allaiment of pains, but be tormented for ever and ever. But seeing sin is temporary how doth it stand with the justice of God, Quest. Sol. to punish sin eternally? I answer two ways. First, every sin is eternal according to the intention of the doer, for, if wicked men should live eternally, How it stand with the justice of God to punish sin eternally. they would grieve God eternally, and to this purpose Gregory says well, wicked men would live ever to weary and to grieve God with their sins; therefore it is justice in God, that seeing a sinner sins eternally in his own intenlion, to punish it eternally. Use 1. The second answer is, 2 because we sin against an infinite thing, and therefore it must have infinite punishment: Now because it cannot be infinite in regard of the degree, seeing men be but finite and are not capable of infinite torments at one time; Therefore it is infinite in the continuance of it. The uses are: First, Use 1. seeing hell fire is the portion of sinners, therefore, as a man will take heed of fire and water, and be afraid to go into it, how much more should we be afraid to meddle with sin seeing it is the cause of it: If a man go to hire a porter to carry a burden, the porter will first poise it, and feel the weight of it, Simile. which if he sees he cannot bear, it shall not come on his back for any money; so before we meddle with sin, we must poise it, and consider the weight and burden of it, whether we be able to live in everlasting fire, and if we feel we cannot, then let us not have to do with sin in any case: If there should be a law made that for every lie w●e told, or oath we did swear and for every one we did deceive or slander, Simile. we should hold one of our hands in scalding lead or in flaming fire but half an hour, how afraid would men be to break the King's law? Now the truth is, that every sin we commit against God, if we do not repent of it, carry it up into the cross of Christ, and seek reconciliation in his blood, we shall not have our hand or foot to be in fire half an hour, but every part of us for ever and ever shall be tormented in hell fire. Secondly, 2 seeing hell fire is the punishment of sin, and the estate that every wicked man must pass into; therefore we may see the madness of men to be carried away with the pleasures and delights of sin as with a stream, which be but for a season and to lie in hell for ever and ever for it: A sinner compared to Pharaohs Kine. One says well that a sinner is like to Pharoahs' dream, which was interpreted by joseph, the 7 fat kine were 7 years of plenty, & the 7 ill-favoured, were 7 years of famine, the lean and ill-favoured kine did eat up the sat, that is, Simile. the 7 years of want did devour all that they had gathered together in the 7 years of plenty, so this is the estate of a sinner, all the time that a sinner liveth here is the 7 years of plenty, and when he goes out of this world than cometh the 7 years of famine: O if it were but so, all were well, but it shall be 7 hundred thousand years, nay it shall be for ever and ever in hell fire. One compares the pleasures of sins to the Streams of jordan that the fishes are delighted with, Simile. play and skip in, but at last are carried away not into the dead Sea; so many are delighted with the pleasures of sin and take their solace in it, but at last are carried away into the dead Sea, but into the Ocean of God's wrath, into the lake of fire and brimstone. The fourth punishment or pain of the wicked is, 4 their association with the devil and his angels: They are ranked with the Devil, and his Angels. one would have thought there had been punishment enough of the other; O, but they shall not only go to hell, but they shall dwell with these hellish fiends, the devil and the damned, this is all the company that they shall enjoy, & doth it much aggravate their punishment: Augustine saith, if thou art not afraid of the place that thou shalt go to, consider the fearful and dreadful company that thou shalt dwell with: as Dan. 4. Nabuchad●ezzar was driven from his palace to eat grass, and to live among the beasts; what a fearful judgement was this to live with Oxen? but what is it in comparison with the other, to be cast out of the presence of Christ and to dwell among the devils and damned? It was the custom of a certain country, Simile. if one had murdered a man, he was taken and tied to the dead man, his hands were tied to the dead man's hands, and his feet to the dead man's feet, and there he lay bound till he was poisoned with the stink of the dead man: but alas, this is nothing, to that which the wicked shall undergo, for if they do not repent and turn to God while they live here, they shall be bound and tied to the devils to lie in pains and torments for ever; what heart would not bleed to consider this? O, that we had grace to think of it, and care to avoid it! We see Matth. 15. that there was a woman came to Christ, and said unto him, Simile. Have mercy upon me, O Son of David, for my daughter is miserably vexed with a devil: now if she were vexed thus with one devil here on earth, what will it be when a man shall be tormented with all the devils in hell fire: we see what it is for a man to have his dear friend or his child possessed with a devil, Simile. though it be but for a time, what a grievous terror than will it be to be tormented with the devils for ever and ever? So also if a house be haunted with devils, one would not dwell in it for any thing, Simile. nay not lie in the house a night; O, but what a torment will it be to be tormented in hell to dwell with all the devils and hellish fiends for ever: therefore again and again, I pray God give us grace to fear it, and care to avoid it. SERMON LII. MATTH. 25. 42. For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink, etc. IT was my purpose to have ended this point with my last day's labour, but because there remaineth something more of this point, as the reason of the condemnation of the wicked, to be spoken of, and one thing beside not yet handled, which is, what Christ shall do after the last judgement, therefore not I will finish up this Scripture, and so will come the next time to that point we spoke of. We heard out of the former verse of the heavy sentence that should pass on the wicked and ungodly: first, that they shall be cast out of the presence of Christ; secondly, they should go away with the curse of God on them; the sweet mouth of Christ that shall bless the godly, shall curse them; thirdly, the place that they shall pass into is fire, and everlasting fire; fourthly, the companions they shall live with, the devil and his angels. Now we come to the Reason of their condemnation; Reasons of the wickeds condemnation. for fear lest any man should think that it is for some horrible and heinous sins that they be judged to hell torments, therefore Christ shows in these words that the people of the world are deceived, for they think that none but idolaters, thiefs, murderers, whoremasters, and such like persons shall go to hell; and that it cannot stand with the goodness of God, that all these terrible and fearful judgements should be inflicted for small and petty sins. Now Christ shows that the world is deceived, and that men shall be condemned for small sins, aswell as the great, if they do not repent for them. In these words we are to observe three things: 1. That sins of Omission, as well as sins of Commission will damn a man. 2. Not only great sins will damn a man, but small sins will do it. 3. Though they seem small to us, yet they be great in God's account. First, First, sins of Omission as well as Commission damns. sins of Omission will damn a man as well as sins of Commission; for Christ will not say ye have robbed the poor and taken away their clothes, but ye have not fed the hungry, clothed the naked, visited the sick, lodged the stranger: the omitting duties of Prayer, of holiness to God, of love that we owe one to another, this we shall be damned for, as well as sins of Commission. For (as Augustine saith) how many things might Christ say to the wicked at the day of judgement: If a wicked man should say, Why hast thou judged us to Hell torments? He might say, because ye be murderers, thiefs, deceivers of your brethren, swearers, and because ye be bad livers: But Christ shall say none of these things to them, but it is because ye have not said the hungry, clothed the naked, lodged the stranger, visited the sick: so than the very omitting of Christian duties, Christ shall charge us with at the day of judgement, will be of force enough to condemn us. Therefore the World is deceived, for they think if they do not body harm, and pay every man his, all is well enough though they do no good, but we see that for the omitting of good and Christian duties, a man shall as well be damned, as for sins of Commission: therefore it is good for us to be wise, and to profit by this, lest we be cast out of the presence of Christ. As a man may spend the day well in his daily vocation, yet when night cometh, if he creep into his bed without prayer, and wilfully remain in that sin, he may be condemned for it if he repent not: so likewise a man may eat his meat, come to dinner or supper, which a man may have because he gets it with his labour, but because he doth not sanctify it by prayer, and draw down a blessing from God upon it; therefore notwithstanding other performances, he may be damned: so likewise on the Sabbath day, though a man do no work, though he do not ride abroad, yet if he lie idle at home, and do not come to public assemblies, and is not careful to keep it holy to the Lord, he may be damned for it. And this is the first point, that sins of Omission, as well as sins of Commission damn a man, if he do not repent of them. Secondly, Secondly, small sins damn as well as great ones. Christ shows, that not only great sins damn a man and cast him out of the presence of Christ, but the small too, if he do not repent them: this is another thing that the wicked are deceived in, for they think if a man be not a thief, a murderer, a whoremaster or a great sinner, all is well enough, but Christ shows us that little sins damn, as well as great: If we do not feed the hungry, cloth the naked, visit the sick, and lodge the stranger, the least sin is enough to damn a man, if he do not repent of it. As Matth. 12. 36. We shall answer for every idle word; So Matth. 5. 39 Christ saith, Whosoever shall break one of the least of these commandments (and teach men so to do) he shall be called the least in the Kingdom of Heaven: So than the least sin is enough to cast us from the presence of Christ: we see if a Ship leak water, though the hole be but as big as a man's finger, if it be not stopped, it will drown the Ship; so the least sin that is will damn a man, if he do not repent of it; therefore we must take heed that we do not give way to the least sin; for as Saint Jerome saith, there is no sin so little, but it deserveth the wrath of God, and eternal condemnation. Thirdly, Thirdly, small sins are great before God. although these sins be small in our sight, yet they are great in God's account: For would a man think in the light of nature and sight of reason, that because a man doth not give bread to the hungry, drink to the thirsty, and cloth to the naked, these were such great sins, with a number of others that seem small in the eyes of the World, for they think it is a small thing to tell a lie, to swear an oath, to rail on a neighbour: But Paul tells us 1 Cor. 6. 10. that railers shall not inherit the Kingome of God; and Revel. 23. 15. For without shall be dogs, enchanters, whoremongers, murderers, idolaters and whosoever loveth or maketh lies: these although they seem small in the sight of men, yet are they great in the sight of God. Simile. As if a man look into a false glass, he can never see true proportion, nor right quantity, but if he look into a true one, than things will appear in their true proportion and right quantity; so in the false glass of this world, and of men's judgement we can never see the true proportion of sin, nor the right quantity of it, but if we look into the true glass of the Word of God, there sin will appear in his true proportion and right quantity. But why is the neglect of doing good to his poor members so great Quest. a sin? Why neglect of the Poor is so great a sin. I answer, because in neglecting of them, we condemn Christ, for they be the members of Christ; Sol. and so Saint Paul saith, 1 Corinth. 8. 12. Now when ye sin against the brethren, and wound their consciences, ye sin 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 be merciful and pitiful, especially to the poor Saints and people of God, and to relieve them in their wants and necessities, so far forth as a man is able, and occasion shall be offered. Saint james tells us that there shall be judgement merciless to him that shows no mercy; and Matth. 3. It is said, Blessed art the merciful, for they shall obtain mercy: therefore it is a good thing for a man to show mercy 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 do when he be hath finished up the last judgement. This Saint Paul shows us 1 Cor. 15. from the 24. verse, to the 28. the s●mme whereof is this, He shall render up his kingdom to God, that he may be all in all. In which two things offer themselves to be observed: 1. What he shall do? He shall render up his Kingdom to God. 2. The End of it; that God may be all in all. First, First, what Christ shall do after the last judgement. what ●e shall do; he shall render up the Kingdom to God. Now this may be conceived two ways; First, he shall render up the Kingdom, that is, all the Children of God the Elect and chosen he shall bring them to God, and deliver them to him, that he may bless 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 be they that I have prayed for in the Mount, sweat in the Garden, died for on the cross, and shed my most precious blood for: Therefore Father r●●eive them and bless them; hitherto have I kept them in thy Name: thus he shall render up the kingdom unto God, when he shall bring all the godly and holy people to the contemplation and beholding of the great glory prepared for them. Simile. We heard out of Gen. 27. 3. how joseph took certain of his brethren, and did present them to Pharaoh; so the true joseph jesus 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 Kingdom. Simile. We read in Philemon when Onesimus had run away from his master, Saint Paul meets with him, and sends him back again to his Master with a letter in his hand, to the end his Master might receive him; but Christ will do much more for us, he will not only send us with a letter in our hands to God, but he will take us by the hand and present us to God in the merits of his death, that God may receive and bless us. Secondly, 2 he shall render up the kingdom, that is, his government and office. Now we cannot come to God without a Mediator, all that we do now is by means of a spokesman but when Christ shall bring us home to God, when we shall be brought to Heaven, than we shall have recourse unto God without a spokesman, than we shall not need a Mediator, and thus Christ shall render up the kingdom; that is, he 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 be up in Arms against the king, who makes his son General, and sends him out to subdue the Rebels, Simile. to show mercy to those that would submit themselves to him; and to execute and put to death them that would not, which when the king's son hath done, he returns home again to his father, and tells him that he had done what he was sent for, and then renders up his Generalship to live with his father as he did before; so God hath sent his Son here into the World, to reconcile unto himself all his Elect people, and to subdue his enemies; when Christ hath performed this, than he delivers up his office, and lives with the Father as before; Simile. Adam in the time of his innocency and Communion with God, was without a Mediator; so when we are all brought home to God again into Heaven, than we 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 plain as I can: A man that hath sore eyes, he will have silk to hang before them, or he must have a glass to see by, Simile. but when his eyes be well, he will take away the glass, and lay aside his silks; so as long as we were in our sins, we could not deal with God; but we must have our silks, it must be by a Mediator; but when our sins shall be healed, than we may lay aside our silks, and we shall see the face of God, without a Mediator. But here a question may be made; Quest. some may may say, How shall Christ render up the Kingdom, seeing it is said, Luk. 1. 33. that of his kingdom there shall be no end: so Daniel 2. it is said, His Kingdom shall not pass to another. To this I answer, Sol. His Kingdom shall continue still, but not in the same form; the form shall be altered, for now he reigns as Man, then as God; now the glory of the Godhead is shadowed by the Manhood, SERM. LIII. and then the glory of the Manhood shall be darkened by the Godhead; not that the Manhood of Christ shall no● remain, or that the glory of it shall be less than now, but it shall be obscured as it were by a greater light: I will make it plain by a similitude; Simile. light a candle in a dark night, and it shines and giveth light; but bring it into the bright Sunshine, and the brightness and splendour of the Sun darkens the light of the candle, though it have the same light that it had before: so though there be the same glory in the Manhood of Christ that was before, yet the glory and splendour of the Godhead, shall so far go beyond the Manhood of Christ's former manifestation, as it shall darken that glory: and thus much for the first point. Secondly, Secondly, the end why he shall render up the kingdom. The End why he shall render up his kingdom 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 and Archangels, Principalities and Powers, Kings and Princes. How Christ shall be all in all at the day of judgement. Now there b●e many eminencies and excellencies, but at the day of judgement Christ shall put down all rule and authority under his feet, and then God shall be all in all. Secondly, 1 God shall be all in all in the fulfilling of the hearts of his servants with grace and goodness, 2 God is not all in all now in the hearts of his servants he is but something, as Chastity in joseph, Constancy in David, fortitude in Samson, wisdom in Solomon; But than God shall be all in all to them; Simile. we are all like to a bottle that hath at narrow neck that is east into the Sea, and cannot fill all at once, but receive the water drop by drop: but at the day of judgement God shall fill our hearts and souls with all grace and goodness. Saint Jerome saith well; Now God is by a few virtues in us but then he shall be all in all, in filling our hearts with graces and virtues: and Augustine saith, out of this place; what is that Paul saith, that God shall be all in all? whatsoever the heart of Man can wish or desire, that God will be to a Christian; therefore dost thou desire meat and drink? God will be meat and drink to thee: dost thou desire peace? God will be all in all to thee in whatsoever thy heart can wish for: and this is the end why Christ shall render up the Kingdom unto his Father, that God may be all in all. SERMON LIII. JOHN 14. 26. 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 whatsoever I have said unto you. THe Creed as Tertullian terms it, 〈◊〉 VIII. is the rule how to ●rder our Faith both concerning God and the Church of God: And there are two rules to order our Faith by. First, Two reasons whereby to rule our ●aith. that there are three Persons, and but one God, in substance and in essence: and as there are three Persons and but one God: So we must labour to be all one, Reason 1. because we must seek to resemble God as much as may be: although we cannot be one in substance, yet we must be all one in affection and will: So it is said, Acts 4. 32. that the number of them that believed were all of one heart, and of one mind; and Christ prays, john 17. 21. that as the Father and he is one, so all his people may be one; And Rom. 15. 6. the Apostle prays, that they may with one mind, and with one mouth praise God, even the Father of our Lord jesus; as there is unity in God, The devil the Author of division. so there must be unity in us: It was the Devil that first made division in the World; he divided Man from his God, and Man from Man, in the most dearest and nearest society: for the divided Adam from his wife, and so it is the devil that makes division still in the world; as Revel. 6. 4. it is said of him, There was power given him to take away peace, etc. So then all division proceedeth from the Devil: God he makes peace, but it is the Devil that makes division, and therefore it is our duty as God is one, so we to labour to be one, though we cannot in substance, yet in affection and will. The second Rule is, that although they be one in Substance and Essence, yet they be three distinct Persons, Reason 2. the Father created Man by his power, and he Son redeemed Man by his blood: the Holy Ghost sanctified Man by his Spirit: So all these three estates in Heaven concur and work together for the good of Man. And therefore it is a piteous thing that Man is found to be enemy to himself. Hence then let every one consider, how worthily do Men perish and go to Hell, seeing all the Divine Persons work for Man's good, and he alone is found enemy to himself. Now we have spoken already of the first Person, and also of the second, at this present are come to speak of the third Person, whereto four things are to be considered. 1. That the Holy Ghost is God. 2. That he is a person having a Real subsisting, and that he is distinct from the Father and the Son. 3. That he is not only holy in himself, but he is the Effecter and Causer of Holiness in others. 4. That as he makes others holy, so he will make me holy, and give me such a measure of Sanctity, as shall be fit for me. First, 1 That the holy Ghost is God; it is a ground in Divinity, that he that believes, That the Holy Ghost is God. should believe in God, and in no creature; but we are taught to believe in the holy Ghost; therefore it is a surething that the holy Ghost is God. But for the truth of this point, because it is one of the grounds of our Christian faith, I will prove it by Scripture and by reason. First, by Scripture; Act. 5. 3. saith Peter to An●nias, Why hath Satan filled thy heart, Proved first by Scriptures. that thou shouldst lie unto the holy Ghost? and in the very next verse, Thou hast not lied to man, but unto God: Again, 1 joh. 5. 7. There be three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one; what one are they but one God? The Papist telleth us that the Divinity of the holy Ghost cannot be proved by the Scripture, but by tradition; but this is erroneous and false, and there are Schoolmen teach to the contrary, as Thomas Aquinas, who saith, A man must speak nothing of God, or believe nothing but what is found in Scripture, either in express words or sense; and therefore if it cannot be proved by the Scriptures that the holy Ghost is God, we are not to believe it, because we are to believe nothing but that which is grounded upon the Scripture: Another of them saith, that he can bring a whole swarm of testimonies to demonstrate unto us the Divinity of the holy Ghost: So than we see it may strongly be confirmed by Scripture, that the holy Ghost is God; and Cyrill saith, that it is the holy Ghost that is the inditer of the Scripture, and therefore he testifieth of himself and revealeth himself as much as is fit and needful for us to know of him, that which he hath written of himself, we may be bold to speak of: And Augustine saith, that all the ancient Fathers have laboured to confirm this by Scripture, that there is three distinct Persons and one God: beside, in the Remish Testament, 1 john 5. 7. we find observed upon the note of One, that there be three divine persons in the Trinity; and therefore this doth affirm the Godhead of the holy Ghost: but here seeing it is so plain by Scripture, and by the testimonies of the Fathers, and by their own Schoolmen, (as many as be well advised) that the holy Ghost is God, Four Reasons to prove the Holy Ghost to be God. we need not doubt of the truth of it; but for the unbelievers sake (if any should be here) I will give four reasons to prove it. First, Reason 1. because it is proper to none but God, to be in all places at one time; as jerem. 23. 24. Do not I fill heaven and earth, saith the Lord? This is the property only of God, on bodily substance can, because they cannot be but in one place at one time, and must be bounded in their own essence; but the Holy Ghost is in all places, he is in heaven and earth, and in the hearts of the faithful all the world over; therefore the Holy Ghost is God: Object. ay, but some man may say, the light of the Sun is all the world over: Sol. To this I answer, although the light of the Sun be all the world over, yet there are diverse parts of it; But the Holy Ghost is all one and the same, and is not divided, but he fills heaven and earth, and he is in the hearts of the godly all the world over; and therefore the holy Ghost is God. Secondly, Reason 2. Because none but God can create and make things of nothing, none but God knoweth all things, none but God can give gifts of grace to his servants; but the Holy Ghost doth all this, and therefore the Holy Ghost is God: 1 First, we may see the Holy Ghost creates as well as the Father and the Son, as job 33. 4. The Spirit of the Lord hath made me, and the breath of the Almighty hath given me life: So Psal. 33. 6. By the Word of the Lord were the heaven and the earth made, and all the host of them by the breath of his mouth: 2 Secondly, no man knoweth the things of God, but God the Holy Ghost knoweth all, and therefore he is God, as 1 Cor. 2. 11. For what man knoweth the things of a man, save the spirit of a man which is in him; even so the things of God knoweth no man, but the Spirit of God: Thirdly, none but God gives gifts of grace to men; 3 but the Holy Ghost doth; therefore the Holy Ghost is God. Now that the Holy Ghost doth give gifts and graces it is plain, 1 Cor. 12. 6. There are diversities of operations, but God is the same that worketh all: seeing than it is the Holy Ghost that doth create, that knoweth the things of God, and that gives gifts of grace into the hearts of men; therefore the holy Ghost is God. Thirdly, Reason 3. No man is to be baptised into the name of any creature, but into God's only; but we are commanded to be baptised into the name of the Holy Ghost; therefore the Holy Ghost. Now that no man is to be baptised into the name of any creature, it is plain by the Apostles words, 1 Cor. 1. 13. where he demands, Were ye baptised into the name of Paul? I baptised (I thank God) name of you, but Crispus and Gaius, lest any man should say, that I baptised into mine own name. Again. Reason 4. We that be baptised are grafted into another stock, and so draw spiritual grace into ourselves, but if a man be baptised into any other name, he cannot draw spiritual grace; and therefore we are to be baptised into none other name, but into God's Name; beside, there is an express charge and command to baptise in no other name, but in the Name of the Father, the Son, and the Holy Ghost: Therefore the Holy Ghost is God. Now I spend the more time in this, that ye might have your Christian faith grounded; for Matth. 13. we see that the seed that was sown in the stony ground withered and came to nothing, because it wanted a root of judgement; so if our knowledge be not rooted and grounded, it will come to nothing, every temptation will shake it; and therefore we must labour to have our knowledge grounded: Let us come to make use of it. First, Use 1. seeing the holy Ghost is God: therefore we must take heed we do not grieve him with our sins, and our corruptions; this is the use Saint Paul makes of it, Ephes. 4. 30. And grieve not the holy Spirit of God, by whom ye are sealed unto the day of redemption: Simile. It is a great fault to grieve man, but it is a greater to grieve God; it is said in the Law that the people grieved God, and Moses his servant; and Esay 7. 10. the question is asked, Is it a small thing to grieve man, but ye will also grieve my God? Now there is never a sin we commit, All sin is a grief to God. but we grieve God, every oath we swear, every lie we tell, etc. and therefore we must take heed, we do not sin to grieve the holy Spirit and to cause him to depart from us; as Heb. 3. 10. God complains, Forty years long was I grieved with this generation, etc. Simile. so it is our sins that grieve the holy Ghost: If a man hath a guest that cometh to his house to tarry but a night, he will be wary lest he offend him; much more we should be loath to offend the holy Ghost, seeing he cometh to dwell with us not a night, but for ever: consider with thyself, Simile. O man, if thou have a friend that will help thee in all times of extremity, and relieve thee, wilt thou offend him? nay, thou wouldst labour to please him; So the holy Ghost is a friend to us, and will speak comfortably and kindly to us at the day of death, and in our troubles; therefore, if we grieve him, what comfort can we look for at the day of death, and in the time of trouble? Secondly, Use 2. seeing the holy Ghost is God, we must take heed that we do not destroy the temple of the holy Ghost: now our bodies be the temples of the holy Ghost, therefore we must take heed we do not destroy the; So 1 Cor. 3. 16. saith the Apostle, Know ye not that ye are the temples of God, and that the Spirit of God dwelleth in you? and if any man destroy this temple, How man destroys the Temple of God. God will destroy him; which is done, first by pulling down the walls, and then by defacing of it, 1 which bloody tyrants do when they kill good people, and deface them: If a Nobleman have his house pulled down over his head, he will not take it well at their hands, but he will labour to destroy them who did it; so if tyrants pull down God's Temple, he will not take it well at their hands, 2 but will destroy them. Secondly, we may destroy this temple by polluting it, for though they let the walls stand, yet they may destroy God's temple, by destroying the sanctity and the holiness of it by their bad lusts, and vile sins that they do commit, and then God will destroy them; as john 2. you see how angry Christ was, that he made a whip and did scourge them out of the Temple that brought oxen, Simile. and sheep, and doves to sell there; now if Christ were angry with them that defiled the material Temple with their oxen, sheep and doves, much more will he be angry with them that pollute his spiritual Temple with their sins and corruptions, and vile lusts. The second thing that we are to believe concerning God the holy Ghost, is, That he is person really subsisting, and distinct from the Father and the Son: 1 And here we are to observe two things; First, That the holy Ghost is a Person or a real subsistence, The Holy Ghost is not a quality or motion in God. and not a quality or motion in God, as certain heretics hold, but he is a Person that hath real subsistence by himself; which we may see by diverse acts that he doth; as to send the Prophets and Apostles, and give spiritual gifts and graces; Esay 48. 16. it is said, The Lord God and his Spirit hath sent me; therefore because the holy Ghost is said to send, he is not a quality or a motion, but a person: So also Acts 13. 2. The holy Ghost said, Separate me Paul and Barnabas for the work whereunto I have called them: So than it is plain by the Scripture that the holy Ghost is person, and not a quality or a motion in God: Now, two ways the holy Ghost is taken in the Scripture, for the gifts and graces of the holy Ghost; Sin against the Holy Ghost. as Matth. 12. Christ shows, He that sins against the holy Ghost shall not be forgiven, neither in this world, not in the world to come: A man may sin against the Person of the holy Ghost, and yet may be forgiven, but the sin that is here spoken of, is the gifts and graces of the holy Ghost; and in other places of the Scripture, it is taken for the person of the holy Ghost. Secondly, 2 the holy Ghost is a distinct Person from the Father and the Son, He is a distinct Person from the Father and the Son. Matth. 28. 19 Christ saith to his Disciples, Go teach all nations, baptising them in the name of the Father, and of the Son, and of the holy Ghost; and so also, 1 john 5. 7. he shows there are three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one; furthermore, Matth. 3. when Christ was baptised, there was the voice of the Father, saying, This is my well-beloved Son in whom I am well pleased; and the holy Ghost descending on Christ in the likeness of a Dove; so it is plain by the Scripture, that the holy Ghost is a distinct person from the Father and the Son. Now the use hereof is briefly, Use that as we feel the power of God the Father in our creation, and the mercy of the Son in our redemption, so also we must labour to feel the work of the holy Ghost in sanctifying of our hearts and quickening of us to all holy duties, there were some as we may read of in the Acts, that did not know there was a Holy Ghost; but if we feel our hearts to be sanctified, and the power of the holy Ghost to quicken us, this is an argument to us against all heretics, to prove there is a holy Ghost. The third point that we are to believe is, 3 that the holy Ghost is holy in himself, That the Holy Ghost is not only holy in himself, but causer of it in others. and that he is the causer and effecter of holiness in others: So Saint Paul saith, 1 Cor. 12. 3. No man can say that jesus is the Lord, but by the holy Ghost; that is, no man is able to do any thing that is pleasing to God but by the holy Ghost; and vers. 11. (saith he) All these things worketh even the selfe-some Spirit, distributing to every one severally as he will. So the holy Ghost is not only holy in himself, but he is the cause of holiness, in all the people of God. The uses are, Use 1. first, seeing the holy Ghost makes men holy, there is never a man that hath one deep or dram of holiness in himself, but the holy Ghost must work it in him; as Ezek. 37. we see the dead bones were scattered all the field over, Simile. till the Spirit of God came into them, than there was a noise, a clattering and running together of the bones; so we be scattered all the field over, and lie like dead bones till the Spirit of God come into our heart, than there is a noise and a clattering together of the bones, than men begin to stir in the life of holiness: therefore doth any man desire spiritual graces, SER. LIV. and is often in prayer? doth any man find in himself holy motions to good? let him comfort himself, for such desires are of and by the Spirit of God; it is the holy Ghost that works them in him, for no man hath a dram or a drop of holiness in himself, but it is the holy Ghost works it in him. Secondly, Use 2. seeing it is the holy Ghost that makes men holy, as often as we feel any good motions, or good desires, we may know from whence they come, that it is the holy Ghost which is the beginner and worker of them: Simile. If a man lie in a trance, and neither moves nor stirs, if one lays his ear to the man and hears him breath, he may say there is life in the man; even so, although a man be not able to stir in the life of holiness, yet if he do but breath that there be good thoughts, and good motions, and good desires, this is a token that there is the life of grace in him, and that the holy Ghost hath begun to work in him, there is the beginning of grace in him. SERMON LIV. JOHN 14. 26. 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, whatsoever I have said unto you. Four points ye heard we are to believe concerning the holy Ghost; first, That the holy Ghost is God; secondly, That he is a person, and not a motion or a quality in God, but hath a real subsistence, and that he is a distinct Person from the Father and the Son; thirdly, That he is not only holy in himself, but he is the Effecter and Causer of holiness in others; and that no man hath one dram or drop of holiness in him, but it is wrought by the holy Ghost. The fourth point (which we are at this present to handle) is, Fourthly, the Holy Ghost will make me holy. that He is not only the causer of holiness in others, but I must believe that he will particularly make me holy, and give me such a measure of sanctity as shall be meet and fit for me: This is properly the faith of a Christian, which herein goeth beyond the faith of all others, the devils do believe that the holy Ghost is God, and that he is a Person that hath real subsistence, and that he is a distinct Person from the Father and the Son; and they do believe that the holy Ghost is the causer of holiness in all the faithful people of God; but they do not believe that he will work holiness in them: But here is the faith of a Christian to appropriate the holy Ghost to himself; so they have not faith only in God the Father, and in jesus Christ their Redeemer, but also in the holy Ghost, and are persuaded he will work grace in them, and give them such a measure of holiness as shall be meet for them; here is properly the faith of a Christian, which goeth beyond the faith of the wicked, for they believe they have their sins, but they do not believe that the holy Ghost will weaken them, or subdue and abolish their corruptions; when as the people of God have their sins also, and their great sins too, but yet they believe that the holy Ghost will weaken, subdue and abolish their strong corruptions: for what is it to believe that there is a holy Ghost, and be never a whit the better? the people of God, do believe though they have their sins yet they shall have grace from God to subdue them; for this is the promise of God to them, Ezek. 36. 25. Then will I pour clean water upon you, and ye shall be clean, yea, from all your filthiness, and from all your Idols will I cleanse you; So Ephes. 9 26. the reason is given, The he might sanctify it and cleanse it, by the washing of water through the Word; here is God's promise that he will cleanse and wash his people from their sins, and where there is a promise of God, there is the faith of a Christian to apprehend it: so than it is the faith of a Christian, to believe God will wash away our sins, and cleanse us from them: but the divinity of the world is quite contrary, for they believe God made them, and the mercy of the Son in their redemption, but they do not believe that the holy Ghost will work holiness in them; 1 john 5. 7. it is said, There be three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are One; and therefore as we have the witness of the Father, and of the Son; so we must have the witness of the holy Ghost: therefore as we feel the power of God the Father in our creation, and the mercy of God the Son in our redemption, so also we must labour to feel the grace and power of the holy Ghost, in sanctifying and quickening of us to all duties, for herein the faith of a Christian goeth beyond both devils and wicked men. Now here is a very profitable point of enquiry to be made, Quest. How the Holy Ghost works holiness in us. How doth the holy Ghost work holiness in us? as Mary said, Luke 1. 34. to the Angel, when he told her that she should conceive and bear a Son; How shall this be, seeing I know 〈◊〉 ●an? She doubted not of the matter, but of the manner; so a Christian doubts not of the matter, but of the manner of this sanctifying: therefore we may with holy reverence say to God, How shall this be, seeing I am a sinful man? For answer hereunto the Scripture declares by six means the operation of the Holy Ghost in us. Sol. The first is, 1 by reproving us of our want of holiness, By convincing us of our impurity. showing us the impurity of our nature and that we have not a drop of holiness in ourselves: It checks us for our sins, and reproves us for them, until we feel this, we can have no comfort, that the Holy Ghost hath wrought holiness in us, as john 16. 8. Christ shows; when the Spirit of God is come into the world he shall reproove the world of sin; so if the Holy Ghost be come once into a man's hart, he will show him the impurity thereof, check and control him for his sins. Simile. we see if a man come into a house in the dark nothing shows amiss, but if the light shine in, than we may see all the sluttish corners of it, so as long as a man is in darkness, all seems well with him, but if once the light shine in, than all the slutrish corners of his heart will be discovered: This is the first work that the Holy Ghost works in us to reproove us of our sins and our want of holiness: as if a man be sick of a dead palsy, Simile. the way to recover him is by hot oils and baths, when if once a man come to feel the stiffness of his joints, there is hope that he will recover; so it is in the work of grace, if a man see his own weakness and wants, how uncheerefull he is in prayer and in Christ and duties that he cannot repent, though he desires to repent, that he cannot believe as he doth desire to believe; there is comfortable hope he shall recover and that there is a seed of grace in him: But if the Spirit of God doth not reproove a man of his sins so as to see the impurity of his nature and want of holiness, he may fear that there is not the beginnings of grace. Secondly, 2 by enlightening of us: for naturally we are all blind and ignorant of the ways of God, By enlightening us. therefore when the Holy Ghost cometh into us he makes us see, what is pleasing to God, and what is displeasing; what is right and what is wrong, as 2 Cor. 4. we may see that the jews had a veil hung over their hearts in the reading of the Law, that they could not understand and see heaven and happiness: Now the holy Ghost takes away this veil, openeth our understandings, and makes us to see & know the good way that we are to walk in: So than the Holy Ghost doth enlighten us, as 1 john 2. 27. saith he, but the anointing which ye have received of him abideth in you; and you need not that any man teach you, but as the same anointing teacheth you of all things, etc. We see Genes. 1. when God made the world, one of the first things he made was light; so when the Holy Ghost cometh into a man's hart, Simile. one of the first things that he doth is, he inlightneth him it is observed when a good Tenant cometh into a house he will make windows into the same (if need be) that he may have good light to see how to do his business by; Simile. such a Tenant the holy Ghost is, that when he is come into a man's hart, he will make windows and let in light, that so the man may not do things in darkness; but by the light of God's words, giving them heavenly knowledge. Thirdly, 3 by uniting us to Christ; because Christ is the fountain of all holiness, By uniting us to Christ. as Paul saith Colos. 1. 19 for it pleased the Father that in him should all fullness dwell. Christ is the store house and the treasury-house of all riches to his Church, and the Holy Ghost will never leave a Christian till he hath brought him to the fountain of grace; if a man dig a trench, he will never leave till he gets to the fountain, Simile. that it may flow into it and fill it with water; so the Holy Ghost will work us till he bring us to Christ which is the fountain, and then he will convey into us spiritual graces, and so fill us. Fourthly, by mortifying our lusts and sins, as Rom. 8. 13. If ye mortify the deeds of the body by the Spirit, 4 ye shall live: for the Spirit works on the flesh for the wasting of sin and corruption; By mortifying our sins. as Rom. 7. the Apostle Paul complaineth (being in the estate of grace) of his corruption when he had the Spirit of God to work on his rebellion for the wasting and consuming of sin, therefore men may much more complain being in the estate of nature when they want the Holy Ghost to work on their hearts for the wasting and consuming of sin; and indeed no marvel though they are carried away with the world, and cannot be brought to perform good duties, seeing sin hath such power and rule in their hearts: We see joshua 10. Simile. that he shut up 5. Kings in a cave that they should not stir nor escape till he had time to kill them; so the Holy Ghost getteth our sins into a cave (as it were) and rolls a great stone upon it till he take away all the power of sin and kill and subdue it. Fifthly, 5 by renewing our hearts and minds, changing and altering of them: whereas before they were carnal now they are spiritual, By renewing us. whereas they were worldly before, now they are heavenly and holily affected: And therefore when we feel this change and alteration, sure it is the Holy Ghost that works it: we read Math. 8. how Christ saith to the Centurion, when I come I will heal thy servant; I will not be idle, and do nothing: But when I come I will heal him; Simile. so when the Holy Ghost cometh into a man, he will not be idle and do nothing, but will heal our sins and give us power and strength against them, in some measure. Sixtly, 6 by stirring up holy motions in us: as I showed you even now out of Ezek. By stirring up holy motions in us. 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 do? It would grow as a plant doth; Simile. if a man could put sensitive life into a stone, what would the stone do? it would stir & move as a worm doth; if we could put a reasonable soul, what would the stone do? it would talk 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 do? it would speak of God and of Christ, and of heaven and happiness: this is our estate and condition, as long as there is nothing but the life of Reason, we talk of nothing but the world, and worldly things, but if once the Spirit of God and of grace be in us: then we talk of heaven and heavenly things. Therefore if a man hath the Spirit of grace it stirs him up to holy motions and desires▪ These be the six means by which the Holy Ghost doth work holiness in us. Now there be many profitable and fruitful questions to be moved concerning the Holy Ghost: 1. How we may come by the Holy Ghost? 2. In what measure he is given? 3. How a man may know whether he have the Holy Ghost or no? 4. What be the benefits we have by him? 5. Whether a man may lose the Holy Ghost or no? 6. How we may retain and keep him? First, how a man may come by the Holy Ghost? But before we come to speak of this we must make answer to another question; there hath been great disputing amongst the Schoolmen whether a man receiveth the Holy Ghost: Quest. or only the gifts and graces of the Holy Ghost: To this I answer, Sol. this question need be no question, seeing we receive the Holy Ghost really and actually; The Holy Ghost is really and actually in us. The Scripture is clear for it, as in the 1 Cor. 6. 19 know ye not that your bodies are the Temples of the Holy Ghost? this is the exceeding great goodness of God to give the Holy Ghost to us, to be a root and a fountain of holiness in us: Simile. 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, 1 so it is a greater goodness of God to give us the Holy Ghost than to give us the gifts and graces of his Spirits But the question in hand is, How to come by the Holy Ghost. how a man may come by the Holy Ghost? here we are to consider two things: 1. By a remoovall of the false way. 2. By taking the right way. First, 1 by a removal of the false means; for Acts 8. 18. Simon Magus would have bought the Holy Ghost with money, A removal of the false means. but Peter tells him, that his money and he shall perish, Therefore it is mere madness of any man to think that they may attain to have the Holy Ghost or any gift or grace for money: we see in earthly Kingdoms that there be some things that a man may buy because he may give the full value and true price for them, Simile. and that in exact justice, as food and raiment; and there be some things that a man cannot buy, because they be unestimably good and unvaluable, as to buy a man's life and the King's Crown, because no man can give the worth of these; so it is in the Kingdom of God, all the graces and gifts of the Holy Ghost no man can buy because they cannot give to the worth of them; for they be 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. he shows that the word is more to be desired than fine gold; even so the graces and gifts of God's 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 think before hand, that when he lies on his sick bed he cannot buy faith or repentance or any gift or grace with money, for they are above value and price: hence we may conclude this is not the means to come by the Holy Ghost. Secondly, by taking the right way; for the true means that God hath appointed for a man to come by the holy Ghost are three. First, 3 by the hearing of the word preached; which is the ordinary means whereby the Holy Ghost is conveyed into men; Means to come by the Holy Ghost. therefore S. Paul demands Galath. 3. 2. Received ye the Spirit by the works of the Law or by the preaching of faith? 1 So Acts 10 44. when Peter preached, the Holy Ghost fell on those that heard the word: So that preaching is the ordinary means whereby God conveys the Holy Ghost to us, therefore it is good for men to attend preaching and to be hearers, because it is one of the means whereby we may come by the Holy Ghost, Simile if a man would have good plants and herbs in his Garden, than he must labour to have good seeds, so if a man would have the H. Ghost, he must get the seed: called by S. Peter, the immortal seed of the word; by the which we are begotten again: It is a good thing to attend unto the word, for howsoever we do not feel that which we do desire, yet let us hear it still, and in due time we shall have that which we desire; as john 5. we see the lame man lay by the Pool of Bethesda a long time, Simile. when one or other did still intercept him, and yet because he tarried still Christ came at length and did heal him; so although we cannot find the blessing of God, upon us as we do desire to day, yet let us come the next day, If we cannot find it then, yet let us not give over, and at last we shall feel the blessing of God upon us as we do desire. Secondly, 2 by Prayer; Means. for if we pray to God he will give us the Holy Ghost; as it is Luk. 11. 13. If you that are evil can give good gifts unto your Children, how much more shall your heavenly Father give the holy Ghost to them that ask it? a man may sow seed in his field, Simile. and it may perish, the worms may eat it, and the birds devour it, or it may rot in the ground, but prayer is seed sown in the ears of God, nay it goeth deeper, it is sown in the heart of God; And therefore although our seed perish that is sown in the field, yet our prayer shall not perish because it is sown in the hart of God: Saith David, All any tears are in thy bottle, are they not in thy Register? Thirdly, 3 by repentance and reconciliation with God, as joel 2 Rent your hearts and not your garments, Means. and turn unto the Lord, and weep between the porch and the Atar; And then saith the Lord, I will pour out my Spirit upon you: So that these be the three means whereby we may come by the Holy Ghost. The second question is, In what measure the Holy Ghost is given? The answer whereto we will lay down in four Conclusions: First, 1 that God giveth but a portion of the Spirit in regard of efficacy and operation to his servants in this life; Conclusion. indeed the holy Spirit dwells in us, because the Holy Ghost is God, and therefore he is undividable and cannot be divided into parts, but in regard of the efficacy, operation or working of the Spirit he 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 he sees fit and meet; 1 Cor. 12. 8. So 1 Cor. 12. 8. S. Paul saith, That to one is given the Spirit of wisdom to another the Spirit of knowledge, to another faith, to another the gift of healing, and all these things worketh the self same Spirit distributing to every man as he willeth; and so again, Ephes. 4. 7. saith he, but unto us is grace given according to the measure of the gift of Christ: and 1 Cor. 13. 9 saith he, for we know in part and prophesy in part, and a little after, for now we see through a glass darkly, but then face to face, now I know in part, etc. So the Doctrine is plain, that God giveth but a portion of the Spirit in this life, according as he sees fittest for man. But let us come to the uses which follow. First, Use 1. seeing that God giveth but a portion of the spirit in this life, a man may have the spirit, be 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 wisdom, memory, or the gift of utterance, be not perplexed at it, look that thou have the main, that thou have the Spirit of God to mortify thy lusts and sins, and to quicken the to newness of life, than all is well with thee, though thou have not all the graces of the Spirit, yet thou may'st be a true Christian: so S. Paul showeth by a comparison taken from the members of our bodies; 1 Cor. 12. Shall the foot say unto the body, Simile. I am not of the body because I cannot gather and draw things to me as the hand doth? or shall the ear say, because I cannot see my danger before it cometh near 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 several 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 several gift: Augustine saith (in his tract upon john) 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 be 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 main; labour to feel the Spirit of God to mortify thy lusts, and then thou may'st be a true Christian notwithstanding all thy weaknesses. Secondly, Use 2. No fullness of Spirit in this life. seeing we have but a portion of the Spirit, therefore there will be a tang and a taste of the flesh as long as we live here in this world, if there were fullness of Spirit in us then it would change all into Spirit; as fire changeth all into the nature of fire, Simile. so if we had fullness of Spirit, it would change all into Spirit, but because we have but a portion of the Spirit, therefore there will be a tang and taste of the flesh, howsoever the Spirit works on the flesh for the wasting, consuming and weakening of it, yet a man shall feel the power of sin bustling and vexing him while he lives; whereof all the holy men have complained, as Rom. 7. 21. Paul saith, he finds by the Law that when he would do good, Simile. evil is present with him; and again 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 ye cannot do the same things that ye would: hence it is manifest, we 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 glass, than there will be a taste of nothing but wine, but if he put water into it, howsoever it may change the colour of the water, yet there will be a tang and a taste of the water; even so if we were all Spirit, than all we did would savour of the Spirit, but because there is flesh, therefore all that we do, will have a tang, and a taste of the flesh. Cyrill doth observe that there is no rock or stone so hard, Simile. but it hath some seams in it, whereby weeds may spring up and grow in it, so there is no man's heart so filled with grace, but there will some sin or corruption appear by one occasion or other, as matter to humble us, and yet to comfort us in that we see and hate it. The second conclusion is, The second conclusion. that it is but a small portion of the Spirit, and measure of grace that God giveth at the first to his servants: ART. VIII. for all the great works of God begin in weakness, all the glory of this world was but a confused heap, man was made of a lump of earth, and Christ which is God over all blessed for ever, Amen; he was a little child: for as it is in the life of Nature so it is in the life of Grace, Simile. in the life of Nature at the first when a child is borne, it hath all the parts of a man, a face, eyes, hands and feet; which though they be 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, Zeal, and all the graces of the Spirit though but in weak measure, yet truly 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 believe Lord, but help mine unbelief; so may every weak Christian say, Lord, I have faith, but help the weakness of my faith; I have repentance, but help the weakness of my repentance; I have love, but help the weakness of my love; so than all the graces of God begin in weakness. But here some man may say, Quest. The least measure of saving grace what. 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 believe, to repent, and obey; for generally Divines say, that the desire of faith, Ans. 1. is faith itself, the desire of repentance is repentance itself, It stands more in desires than actions. and the desire that we have to obey God, is obedience itself; not in deed, and in act, but in God's acceptance, because it pleaseth him to accept the will for the deed; according to that which the Apostle Paul saith, 2 Cor. 8. 12. If there be first a willing mind it is accepted according to that a man hath, and not according to that he hath not; so if there be but a desire to believe, repent, and obey (if they be constant, settled, 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, 2 the least measure of saving grace is, to mourn and to grieve that we cannot repent and believe: in this case one mourneth and grieveth that he findeth such hardness of heart in himself whereof the Church of God complaineth Esai. 63. 17. O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? when a man finds this, Simile. there is surely a beginning of grace in him: we see a little Child though it want power and strength to go to the mother, yet it will cry and moan itself to her; so although a Christian wants power and strength to go to God, yet if they can cry to God; and bemoan 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, Use 1. that seeing God giveth but a small measure of grace at the first, therefore no man ought to be discouraged for the small and weak beginnings of grace he finds in himself; for Matth. 13. 31. the graces of God are likened to Seed; 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 feel but small and weak beginnings of grace. Secondly, Use 2. seeing God giveth but a small portion of grace at the first, no man must despise any for the small and weak beginnings that he sees in his brethren; Zech. 4. 10. saith the Prophet, Who hath despised the day of small things? but they shall rejoice, etc. so Rom. 14. 1 we are enjoined to the contrary; him that is weak in faith receive unto thee; do not despise him because God is able to increase and to effect grace in him; and therefore no man must despise the small and weak beginnings in any of his brethrn. Thirdly, seeing God giveth but a small portion or measure of grace at first, Use 3. therefore it must be every man's care to husband his graces well he that had but one Talon given him should have been the best husband, and aught to have been so, but indeed he was the worst, so we (contrary to his practice) seeing we have but a small measure of grace, should labour therefore to increase it and to be the better husbands: We see young men that have but a little stock when they begin the world, Simile. will omit no time for their own good; if any man shall say to them, why do you labour thus and take so great pains, they reply presently, Alas, I had but a small stock, and therefore I had need to take the more pains; in like manner we, because we have but a small beginning of grace, should labour to increase it. The third conclusion is, The third conclusion. 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, Simile. Matth. 13. 31. and not to a stone, because a stone groweth not but seed if it be sown, 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 means: therefore if thou find 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 sow's seed in his garden, Simile. if he water them and they grow not; he saith, Sure the seed was naught; in like manner if we find not a growth and increase of grace in us but are as ignorant, and no more forward now than we were seven years ago in the practice of knowledge and duties of faith and repentance; we justly may say, the seed was not good, and truly doubt ourselves that our case is bad seeing we cannot find the graces of God in us; for of a truth they will not lie hid, but will grow and increase if they be nourished by the use of good means. But here may be an objection made, Object. many a Christian complaineth, he cannot feel there is a growth and an increase of grace in him: Of such who complain for want of ceiling to this I answer two things: First, a Christian may grow (though he feel not the growth) in one grace, or other, even as a tree groweth continually till it cometh to a perfection and to his full growth; but it doth not always grow in one place, sometimes it groweth in the body, sometimes in the bough, and branches; and sometime close and secret in the roots; which close and secret growth is as needful for the tree as that which is sensible and visible; so a Christian grows continually, but not always in one grace; sometimes in one, and sometimes in another, sometimes in the body, and sometimes in the branches, and sometimes in the root close and secret, that is, in humility; which close and secret growth in a Christian is as needful as that which is visible and sensible. Secondly, Ans. 2. I answer, that a Christian sees not his growth, because there be some impediments that hinder the same: we see in experience that a Child may feed on good meat, and yet he may not grow nor thrive with it, and the reason is, because it doth secretly eat chalk, or coals, 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 eternal life, yet because he feeds on chalk, or coals, or dirt, or salt secretly, that is, he hath close and secret sins which he commits unseen, and this it is that hindereth his growth in grace, but if he leave his sins and repent of them then he shall feel a growth and an increase of grace in him. The foruth conclusion, is, The third conclusion. 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 all we which have received the first fruits of the Spirit, even we which are Apostles and Teachers of the Church do sigh and groan, etc. Simile. we see Numb. 13. 23. that the Children of Israel being in the wilderness, sent certain 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 possess it; so the Lord hath given us a taste of the Spirit and of heaven here in the wilderness of this world that we might long for enjoying thereof and be in love with it. Here an objection may be made; Object. Of fullness of spirit that some had. 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 ways. First, Ans. 1. A fullness comparative. Comparatively, in comparison of others, they were said to be full in regard they had a greater measure of the Spirit than others, as Phil. 3. 12. the Apostle saith of himself, 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, Secondly, there is a fullness in working different. they were full in regard of the stirring and working of the Spirit: fill a vessel brimful and it will run over, fill a pot with water half full and set it on the fire, and the heat of the fire will make it go over and fill the pot; so although a man be not full of the Spirit; yet he may be full in regard of the working and stirring of the Spirit so they might be full of the Spirit. Thirdly, Thirdly, a fullness may be in regard to some particular act. they might be full of the Spirit in regard of some particular act, as the Schoolmen 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, SER. LV 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 ye are not in the flesh, but in the spirit, if so be 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 been handled already concerning the Holy Ghost, first, how a man may come by the Holy Ghost? and secondly, in what measure he is given to the Faithful? the answer thereunto we laid down in four conclusions; first, That there is but a portion of the Spirit given to the Faithful 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 works of God begin in weakness. Thirdly, though it begin in weakness yet it grows and increases. Fourthly, though grace grows in a Christian, yet that it never comes to fullness of spirit, they do receiver but the first fruits and beginnings of the Spirit. Now follow the two consequents of this Doctrine: First, That seeing no man hath fullness of Spirit in this world, therefore no man hath fullness of joy; The first Consequent. for all our comfort is mixed with sorrow; like as in the cup that Christ did drink of at this passion, Simile. vinegar and gall were mingled together; Matth. 27. 34. So the cup of every man comfort here is mingled with grief and sorrow: If we had fullness of Spirit, than we should have fullness of joy, but because we have not, therefore our joy is mingled with grief. Secondly, The second consequent. that seeing no man hath fullness 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 burden of their corruption groaning, as the Apostle Paul complaineth of himself, Rom. 7. 22. When I would do good evil is present with me. Many times when a prisoner is let out of prison his chains and bolts are not strait knocked off, Simile. but he is glad to trail them about with him till he hath begged his fees; so although a man be freed by the Spirit of God, yet he must trail his chains and his fetters about with him, till he hath begged his fees, that is, till the clogs and fetters of his sins be knocked off by mortality and death: hence we conclude there is no freedom from this burden till we come to heaven. The third Question is, 3 How we may know whether we have the holy Ghost i● us or no? How to know that we have the Holy Ghost. which is a point worthy our learning, because it is the Holy Ghost that seals us up against the day of redemption; as S. Paul saith, Ephes. 4. 30. Grieve not the holy Spirit of God, by whom ye 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, he is none of his: Therefore it is good for a man to know by certain and unfallible marks and tokens whether he hath the Holy Ghost in him or no. The Papists say we cannot be certain and sure of this by unfallible tokens, there may be some probability of it and some likelihood, but it cannot be certain: But this is erroneous and false. For first, The Papists opinion is contrary: First, to the Scripture. it is contrary to the Scripture, as 1 john 4. 13. hereby know we that he dwelleth in us and we in him, because he 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 ye not your own selves how that Christ is in you, except ye be reprobates? so it is plain by Scripture that a man may know certainly that the Spirit of God is in him. Secondly, Secondly, to Reason. it is contrary to reason; for we see in nature, that a man cannot have life in him but it will be seen by breathing, Simile. stirring or moving: so there cannot be the Spirit of God in a man, but it will be seen by moving or stirring in the life of grace. Thirdly, Thirdly, to their own Divines. it is contrary to the Doctrine of their own Divines, not only their old Schoolmen, but also their late writers, which now I will not trouble you with: So we see our Doctrine is plain by Scripture, by reason, and by their own Schoolmen and late writers who disproove them; but we will spend no more time about it, but do with this question as they did by the body of Amasa, Simile. spread a cloth over it, that it do not hinder us in the pursuit of better things. Now the point is how a man may know, whether the holy Ghost be in him or no: In handling whereof there must be good caution used, that the wicked be not hardened and the godly discomforted: Therefore we will observe two things: 1. A rejection of the false marks. 2. A declaration of the true marks. First, a rejection of the false notes and marks, being five in number. First, 5 that there may be many good things of nature in a man, and yet he may want the holy Ghost; False marks of the Holy Ghosts being in us. he may be a merciful man, pitiful to the poor, quiet and peaceable, a just dealer, a chaste man, and yet he may want the sanctifying Spirit, 1 as Rom. Many good parts of nature proves it not. 2. 14. the Apostle shows, The Gentiles which have not the Law, do by nature the things contained in the Law. Now the Gentiles had nothing but mere nature, and yet they did many things contained in the Law; they were inclined to love and to mercy, etc. So Act. 28. 2. when Paul and those that were with him had suffered a Shipwreck and were come to the shore, the Barbarians kindled them a fire, and being mere natural men yet they were merciful and pitiful men, for it is said, they showed kindness to them: so Math. 19 11. Christ shows that there were some chaste that were so borne of their mother's belly, they are not made chaste by the Spirit of God, but they have it by nature. Now there be thousands deceived this way, because they be peaceable and quiet men, do no body any harm, are just dealers, and chaste livers, they think the be 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: goodness of nature is a good thing, and as not to be condemned, so not to be 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 ourselves with mere nature, but we must labour to feel some things in ourselves above it: Simile. I will make this plain by example; a man by nature is able lift a hundred weight or two, but if he be 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 he feels this, that he can love God above his enemies, pray for them that hate him, than there is something above nature in him. So likewise, by nature a man loves sin and delights in it, now when he feels in himself that he hates sin and labours to repent it and to believe the Gospel, this is a comfortable evidence that there is something above nature, that there is the work of grace in him. Secondly, 2 a man may have restraining grace, and yet want the Spirit of God: A man may refrain from swearing, False mark restraining grace. lying, whoredom, drunkenness, covetousness, deceiving, and from a number of sins, and yet he may want the sanctify of the Holy Ghost, as Luk. 18. 11. saith the Pharisee, Lord, I am not as other men, extortioners, unjust, adulterers, etc. the Pharisee had restraining grace, he refrained from a number of sins, and yet he wanted the Spirit of God: for Christ tells us, that the Publican went away justified rather than he: so likewise Lahan, Genes. 31. 29. saith to jacob, I am able to do you evil, but the God of your Fathers spoke unto me yesternight, saying, Take heed that thou speakest not to jaakob ought save good: Laban had restraining grace, and yet wanted the Spirit of God, for he had a number of other small sins. This deceiveth a number, for because they refrain from swearing, lying, whoredom, drunkenness, and from a number of gross sins, therefore they think they have the Holy Ghost in them; But here we see that we may refrain from many sins, and yet want the Spirit of God. Now because restraining grace is a good thing, and is that David prayeth for, Psal. 19 Lord keep me from presumptuous sins; that is, Lord restrain me, or Lord hold me back; where is then the defect? I answer, the defect is in two things: First, They did labour to restrain their sin and did not kill it: Two defects in restraining grace. Secondly, They did restrain from some sins, and did not refrain from all sins. First, 1 they did restrain their sins, and did not kill and mortify them: As a man that comes into his garden, It doth not kill sin. and sees a Moule hath cast up and hath made a foul racket and stir, if he treads it only down with his feet and doth not kill the Moule, Simile. within a little while after it will be as bad as it was at first; so when men restrain sin and do not labour to kill it, upon every occasion it will be ready to break our again: Augustine shows this by an example, Simile. if a wolf cometh into a flock of sheep, the shepherd is awake and the Dog barks, so that the wolf goeth away & doth no harm; yet (saith he) a wolf he came and a wolf he goes away, in like manner a man may come into a Church amongst God's people and be restrained from some sins, either for fear of men, or for fear of the law, or of some punishment; yet still he is a wolse, he retains his wolvish nature, a wolf he comes and a wolf he goes; therefore we must not only restrain sin but we must kill and mortify it. Secondly, 2 they did refrain from some sins and not from all: So we see the Pharisee did refrain from some sins but not from all, It doth not refrain from all sins. he was not an extortioner or an unjust man, but he was a proud person, a hater of the poor, and a contemner of his brethren: And so likewise Laban he refrained from speaking aught but good to jacob, and yet he was an idolater, or else he would not have made such search for his idols: Therefore we must not refrain from some sins only, but wholly and universally, from all of what kind soever they be. Thirdly, 3 a man may be enlightened and have a great deal of knowledge (he may know God and Christ, False mark some kind of enlightening. what sin is, and punishment due unto it with many other profitable notions) and yet want the Spirit of God: Hebr. 6. 4. we read that there may be some that may be enlightened and taste of the word of God, and of the powers of the world to come, and yet never be renewed again by repentance, if they fall away: so judas was a preacher, had great knowledge and many good gifts, and yet he was a Devil; therefore he had not the sanctifying Spirit; in like manner a man may have great gifts of memory and knowledge, have a rare and an excellent gift in preaching, and nevertheless want the sanctity of the Holy Ghost. Here because illumination and knowledge is a gift of the Spirit of God, and a thing to be desired and laboured for, Colos. 3. 10. as S. Paul exhorts the Colossians, to put off the old man and to put on the new man which is renewed in knowledge; therefore (I say) Quest. because knowledge is a gift of the Spirit, let us see, what is the defect of this illumination and knowledge. Ans. Two defects in knowledge. To this, I answer, There are two defects in it: First, men do not labour for the right kind of knowledge: And secondly, they do not make a right use of their knowledge. First, 1 men did not labour for a right kind of knowledge? For there are two kinds of knowledge: Such knowledge is not of a right kind. Speculative knowledge. Practical knowledge. First, speculative: Secondly, practical knowledge: speculative knowledge is to know things to discourse of them, and to make tabletalk and to speak of them; practical knowledge is to know things to put them in practice, that they may be laid to their hearts and to their lives to be reform thereby. Now let us all labour for this last kind of knowledge, and not for the first: and this is the first defect of man's knowledge. Secondly, 2 that men do not make a right use of their knowledge; they do not apply it to their hearts and to their lives for the bettering and reforming of them; Such make no right use of their knowledge. for it is a sure thing, we can have no more comfort of our knowledge, than so far as we put it in practice: A man may have a flint stone in his pocket, and yet be a cold if he doth not make use of it to strike fire; so a man may have knowledge, and have no comfort by it, unless he make use of it to the bettering of himself. Therefore it must be our wisdom that when we have knowledge, to be sure to apply it to our hearts and to our lives for the bettering of both. Fourthly, a man may have a kind of repentance, he may be humbled for his sins, 4 cry out against them, confess them, and weep for them, and yet nevertheless want the Holy Ghost; False mark an unsound sorrow and repentance. as Pharaoh, Exod. 9 27. said to Moses, and to Aaron, I have now sinned, the Lord is Righteous, but I and my people are wicked: here we see that Pharaoh saw his sins, confessed them; and yet he had not the sanctifying spirit; so Saul 1 Sam. 24. 17. where of him it is said, and Saul lift up in his voice and wept, and said to David, Thou art more righteous than I; for thou hast rendered me good, and I have rendered thee evil; so also of judas, Matth. 27. 3. it is said, Then when judas, which betrayed him, saw that he was condemned; he repented him and brought back the thirty pieces of silver to the chief Priests and Elders, saying, I have sinned in betraying the innocent blood: So than we see a man may repent of his sins, confess them, be humbled and weep for them, and yet want the Holy Ghost. Now seeing repentance is a good gift of the spirit, Quest. let us see, what is the defect? I answer, it is, in three things: First, Ans. these men did weep and sorrow more for the judgement that was like to come upon them than for the hatred of the sin: The defects in repentance. So we see Ahab did weep and cry out when the judgement was pronounced against him by the Prophet, and yet his repentance was faltie. 1 Secondly, Sorrow more for the judgement than the sin. they did weep for one and not for all their sins; so we see judas did, he repented this one sin of the betraying of Christ, and had a number of other sins he never repented of; 2 so Pharaoh he repented of this one sin of detaining and holding back of the Children of Israel, Sorrow not for all sins. but did not repent of his other sins. Thirdly, 3 They did weep for their outward sins, and not for their inward corruption: Therefore thou whosoever thou art must labour of find in thyself whether thou mournest for the hatred of sin, Sorrow not for inward corruption. or for fear of God's judgement, if it be for fear of punishment and for fear of Hell, thou canst not have any comfort; but if it be for the hatred of sin, because it is displeasing to God, S. Augustine's wish. thou mayest have comfort: therefore, (as Augustine saith) show me the man first that can weep and mourn for sin though he knows that God will not damn him; 1 that hell is shut up, and the Devil shall not torment him, 2 this man may especially have comfort: Secondly, that so reputes for one sin as that he draws in all his sins as far as judgement informs him. Thirdly, that is humbled not only for his outward sins but especially for his inward corruption. Thus we see Paul did, Rom. 7. O wretched man that I am who shall deliver me from this body of sin? If thou canst find these three things in thy repentance, thou mayest have comfort in it. Fifthly, 5 a man may have a kind of love to heaven, False mark, an unsound desire of heaven and glory. a desire to be saved, and to behold God in glory, and yet may want the holy Ghost: Two examples we have of it; first of Balaam, Numb. 23. 10. who desired to die the death of the righteous; and secondly, Matth. 19 16. of the young man that came to Christ, and said unto him, Master, what shall I do to be saved? so a man may have a desire to be saved, and to be in heaven and happiness, and yet want the spirit of God. The defect of unsound desire of heaven. First, in a fleeting unconstant desire. 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 settled: Balaam had a good desire, but it was but in a mood or a fit, he desired he might die the death of the righteous, and it was but once that he did so, that we read of, and that also when he saw the glory of the Saints; this is the first defect that their desires are but for a fit. Secondly, Secondly, such desires are idle and lazy ones. they were idle desires; they desired heaven, but were loath to take any pains; as it is said of the Sluggard, Prov. 13. 4. The sluggard lusteth, but his soul hath nought; though he 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 pains and labour so we may be saved. Thirdly, Thirdly, such desires are not earnest ones. Such have not earnest desires, but those that every little matter will put over; we see if a child asks the breast or meat, the mother sometimes will give him a book into his hand, when this quiets the child, it shows that it was but a flight desire that the child had; for if it had been an earnest desire, nothing would quiet the child till it had the breast or some meat: So it is with many men, they desire to be saved, and to have heaven, and then the devil puts (as it were) a book into their hands, matter of pleasure and profit which quiets them; this shows that their desires were but slight, for if they had been earnest, nothing would content them till they had had the thing that they desired: And thus much of the false marks. SERMON LVI. ROMANS 8. 9 But ye 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, he is none of his. NOw the point of inquiry is, 2 how a man may know whether the Spirit of God and the Spirit grace be The true mark in him or no, because it is the Spirit of God that seals 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 marks and signs of the holy Ghost his being in us. And this we may discover by considering it two ways: 1 1. Generally: Generally two ways. 2. Particularly. First, 1 Wheresoever the holy Ghost is, in what man soever, he makes a sensible and a through change, He makes a great change. and altars him in his will, affections and in every part, as Matth. 8. Christ saith unto the Centurion, If I come I will heal thy servant; I will not be idle and do nothing, Simile. but if I come I will heal him; so if the holy Ghost come into a man, he will not be idle, but he will heal him of his sins, and make a sensible and a through change in him in all parts; So john 3. 7. Christ shows that no man can enter into the kingdom of heaven, unless 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; Simile. as Ice when it turns 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 work of the Spirit, as there is increase of holiness wrought in a man, so there is a decrease of sin and corruption. Simile. We see in the Gospel that those that were brought to Christ, who lay and wanted their feet, went away with them; such as were blind, went away with their eyes opened; such as were deaf and dumb, went away speaking and hearing; and such as were dead, went away alive; so, when the Spirit of God comes into a man, though he were lame and not able to walk in the ways of God, yet that will enable him; if he were blind and ignorant, that will open his understanding and give him heavenly knowledge; if he were dead in sins, that will put the life of grace and holiness 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 thiefs, covetous persons, drunkards, railers, nor extortioners shall inherit the Kingdom 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 jesus 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 oppressor, but I was received to mercy, because I did it ignorantly, now I thank God; Simile. it is otherwise with me; when a man can feel this change and alteration in him, that he can say indeed, I have been a bad liver, I have been a swearer, and a liar, and a drunkard, but now Lord I thank 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 remains 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, Secondly, he stirs and moves to holiness. If the Spirit of God come into a man, it will stir and move a man to good things; as Act. 2. when the Spirit of God came down upon the Apostles in fiery tongues, they began to speak with new tongues; the holy Ghost did work in their hearts and on their tongues; so Gal. 4. 6. (saith the Apostle) God hath sent the Spirit of his Son into our hearts, which crieth Abba Father; even so, if a man hath the Spirit of God in him, it will stir him to repentance, and to the duties of prayer and holiness: therefore we are to consider no man can have the Spirit of God, but he shall feel movings and stir of the Spirit; Simile. for as it is in the natural life, that there cannot be life in us, but it will be seen 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 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, Simile. but put mariners therein, than they will weigh up their anchors, hoist up their sails, and away they go; so men lie idle in the ways of God, but if the Spirit of God be in them, it will stir and move them to perform good duties, to prayer, to repent of their sins, to duties of love, and such like; therefore when we be idle and do not feel this stirring and moving unto good things, the holy Ghost is not in us, because he would be sure to stir and move us, as Ezek. 1. 21. it is said of the wheels, that when the beasts went, Simile. the wheels went with them, and when they stood, they stood, and when they were lifted up from the earth, the wheels were lifted up besides them; for the spirit of the beasts were in the wheels, 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 himself, he will light up himself: Hence we may be taught his sure mark, that when a man feels nothing, is not stirred up to the duties of repentance, prayer, holiness, and love, feels no operation nor working of the Spirit in him, let not that man wilfully put out his own 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 general. Now for the particular, 2 there be diverse degrees, for all have not one measure of the Spirit, Particularly: diverse degrees of the Spirit. but some more, some less; therefore every one is to consider of his estate, whether he be a beginner in religion, or a strong Christian, or whether he be weakened by sin 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, Simile. that God gives diverse degrees of life to his creatures; there is not that degree of life in a little child, that is in a man who is come to his full growth; therefore the actions and operations of a man are stronger than a child's. Again, there is no man so strong but he may be weakened by sickness and distemperature; so it is in the life of grace; there be diverse degrees of the Spirit, in a weak Christian the actions and operations of the Spirit be weak, in a strong Christian they be stronger, and yet a strong Christian may be weakened by sin: therefore if a Christian would give a right judgement of himself whether he have the Spirit or no, he must consider in what rank he is, and in what estate, whether a beginner in religion, or a strong Christian, or whether he be weakened by some sins: If he be a beginner in religion, than he may look to two things: 1. Whether there be a right work of the Spirit. Two things a weak beginner must look to. 2. Whether there be a right use of the work. First, 1 he must look for a right work of the Spirit; and that we may consider in four things; A right work of the Spirit in four things: First, that there be humbling. First, whether they have been truly humbled for their sins, and cast down in the sense and feeling of them; seeing that they were in an estate of damnation, and under God's curse, till they be brought home to Christ: as Act. 9 6. we see Paul was first humbled, and cast down 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 do to be saved? before they were raised up by the ministry of the Apostles. Simile. I have showed you heretofore, when a man appoints a tree to build with; he first takes an Axe and cuts it down by the root, and lays it flat on the ground, than he cuts off the boughs 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 down, and lays us on the ground; then he cuts off the boughs and branches, and leaves us naked without any hope of our own merits or deserts, before he plucks us into this same heavenly building. And this is first work of the Spirit. Secondly, Secondly, desire of reconciliation. the work of the Spirit is, an earnest desire to be reconciled to God, to be at one with him: The hungry man doth not more desire his meat, nor the thirsty man his drink, 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 days together, but prayed and cried unto the throne of grace, and could not be quiet till he was certified by Ananias that his sins were pardoned: Simile. A poor prisoner, when he is condemned to die, all he doth is for a pardon, say what you will, and do what you will, he regards nothing else; so it is with a Christian, when he sees he is condemned by the Law of God, and guilty of eternal death, say and do what ye will, all his mind is for a pardon, which till he hath obtained nothing will quiet him, nothing will content him, till he hath his discharge from God. Thirdly, Thirdly, it stirs up to lay hold on the Promises. It stirs 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 himself, saying, Lord, I am a sinner, but Christ hath satisfied thee for my sins; I am unclean, but Christ hath washed me in his blood: 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 believe through the grace of the Lord jesus Christ to be saved, even as they do; so also, Luke 1. 69. Zachariah blesseth and praiseth God, because he hath raised up a horn of salvation unto us; and Matth. 8. there was Leper that came to Christ, and said unto him, Lord I am an unclean person, but if thou wilt thou canst make me clean; 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 unclean person and polluted, yet if thou wilt thou canst make me clean, and therefore Lord wash me in thy most precious blood, that I may be found unblameable before thee. Fourthly, Fourthly, a settled walking with God. It works a settled course to walk with God, so far forth as frailty will permit; so Psal. 119. 106. David saith, I have sworn and I will perform it, to keep thy righteous judgements; and Act. 9 6. Paul newly called saith, What wilt thou that I do? before Saint Paul was stubborn, and would not bend nor buckle to the will of God, but now he is ready to yield to any thing; so saith he, Rom. 6. 22. But being freed from sin, we are made servants to God: this is another work of the Spirit, that a man is desirous to please God always; for justification and Sanctification still go together, there is no man can find the pardon of his sins, but in some measure he shall hae strength against them: these be the four works of the Spirit in a new beginner; therefore consider with thyself, hast thou been ever humbled for thy sins, not for some one, (as judas was) but for all sins; hast thou drawn in all thy sins as far as thy judgement can inform 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 thirsty man his drink? dost thou desire it above life and liberty, and whatsoever is dear in thy sight? Again, 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 settled purpose to walk with God as far as frailty will permit? if thou feel these things in thee, be of good comfort, here is the work of the Spirit; but if thou feel not these things in thee, there is as yet no work of the Spirit, for these things be in a Christian, though he be but a day old in Religion. The second thing that we are to consider is, 2 whether there be a right order of the work, There must be a right order of the work. for the Spirit works in order, God is the God of order; and therefore the spirit works in order, as Ezek. 37. in the raising of the dead bones. First, there was a voice amongst them, and did forewarn them that they were but dead and dry bones; Secondly, there was a noise and clattering of bones, a trembling and a running together of them; Thirdly, there were sinews grew on the bones, and flesh on the sinews; Fourthly, life came into them and then they stand up; so it is in the conversion of a sinner; Simile. First, there is a voice to forewarn them that they are but dead and dry bones, that there is no life of grace in them, not being able to stir a foot in the ways of God. Secondly, there is a noise and running together of the bones; a desire of reconciliation, and to be 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 enabled in some measure to walk with God: And therefore consider with thyself, Hast thou motions and desires, and hast not been humbled first in sense and feeling of thy sin? here indeed is a work, but it is not the right order of the work; for first they must be humble. Now as the Spirit grows stronger, so there are stronger motions and actions wrought in a Christian; Strength of action increases according to the strength of the spirit. for as it is in the natural life, so it is in the life of grace: we see the weaker a man is, the weaker be his actions, and the stronger he is, the stronger be his actions. As when a man is sick, he may be so weak that he is not able to go by a staff; but as he grows well, so his strength grows again; and his actions are stronger; Simile. so it is with a Christian, although he be weak and not able to creep at first, yet as he grows stronger, so his Actions will be stronger and stronger. Now the work of the Spirit is in two things in a strong Christian: 1. In his Mortification. 2. In his quickening. First, Mortification, and that is in three things: as first, A man that is strong in the spirit will make strong resistance against sin, The work of the spirit mortifying in three things. and will not be easily foiled and put off for every little matter; We see a weak tree the wind will bend and bow it, 1 as if it would fall down, and make the tops touch the ground, and yet the tree may be rooted; but if it be a strong tree the wind cannot bend or bow it: Simile. so if a Man be a weak Christian, he is carried this way and that way with every wind (as it were) but if he be strong, he will make strong resistance against sin; therefore it is said of joseph, Gen. 39 15. That he consented not to his Mistress though she lay at him from day to day: and 1 Pet. 5. 9 it is said, Resist the Devil, being strong in the Faith. So then a strong Christian will make strong resistance against sin: therefore when as it is so with a man that there is a temptation offered, and he makes no resistance, hath no strength against sin, but falls into it, I will not say this man is no Christian, but I will say he is but a weak Christian. The second is, That no Man that is strong in spirit, although he sin 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, Mark 14. 68 when he denied his Master he crept into the Porch, he would not willingly have done it. If a Man strike a blow at one, though he cannot keep of the blow, Simile. yet he may break it, so that it shall not be so great; so the Spirit of God doth, though it keep not a Man from sin, yet it may break 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 do. Thirdly, 3 although they fall into sin, yet they will not lie long in their sin: but will return to God, upon every little touch. So David, 2 Sam. ult. when he had numbered 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 news: so it is with a strong Christian, every little touch will make him return to God, renew his faith, repentance and hope of Heaven, he is never at quiet, till he be brought home to God: These are the works of Mortification. The second is works of quickening in a strong Christian, and they are four: First, 4 He that is strong in the Spirit, the Spirit will enable him to perform spiritual Service; Works of quickening in a strong Christian. put him on prayer and other Christian duties, he shall do such things as he never thought he should have done: as Phil. 1 4. 13. saith the Apostle, I am able to do all things through the help of Christ which strengthens me. Secondly, A strong Christian hath a strong Certificate that his sins are pardoned: 2 For the weaker a Christian is, the weaker is his certificate, and the stronger he is, the stronger it is: as a Child in the cradle, the weaker it is, Simile. the weaker is the cry; and the stronger it is, the more strength hath the cry in the ears of the parents; so it is with a Christian, if he be strong he makes the stronger cry in the ears of God. Thirdly, A strong Christian is bold to confess Christ in the time of trouble; 3 as the Apostle did, Acts, 5. so it is said of the Saints, Revel. 12. That they loved not their lives to the death. Fourthly, 4 A strong Christian is contented with any thing that God sends, as Phil. 4. saith the Apostle, I have learned in all estates therewith to be contented; to want and to abound, to be full, and to be empty: so old Eli said, 1 Sam. 3. It is the Lord, let him do as it pleaseth him. Now these are in a Christian, either stronger or weaker, according as he is weakened with temptations And therefore let us labour to feel these works of the Spirit, for the Spirit is all the evidence we have of Heaven and happiness: therefore let us look to have the spirit, that we be not deceived. A man that hath house and land would be loath to have his deeds and his evidences to prove naught, Simile. and so to lose his house and land: much more should we be loath to have our evidence that we have of Heaven and happiness to prove naught. Here it will be worthy our inquiry; SER. LVI. How a Christian that was strong and is weakened by sin may know that the Holy Ghost is in him? In all the declinings and fall of the faithful, How a strong weakened Christian may know the Holy Ghost is in him. there is a root of grace left; although the Devil cut off the Boughs and the Branches, yet the root is safe; as Daniel 4. Nabuchadnezzar is compared to a tree, which the Angel is sent to cut down the body and the branches, but to let the stump of it remain, and be bound with iron: so though the Devil cut down the boughs and branches, Simile. yet the root is fast, which is a comfort to the Church, that in all their falls, there is a root of grace remaining. But how may a man know this? Quest. I answer, three ways: First, If ever he had the works of grace in him at any time, though he see or feel nothing, 1 yet there is a root of grace remaining. Sol. I have showed you, if God give his Spirit, he will never quite take it away; therefore if he can find this, The root is not gone. that there hath been a work of grace in him, it is certain there is a root left: if he can find but a few live-coales raked up in the dead ashes, there is hope of fire and some comfort though he see nothing for the present: therefore we must look back to see whether ever we have felt the work of grace or no; if we can find we have, we may assure ourselves that the spirit of God is in us, and that there is a root of grace left in us. This was David's comfort, Psal. 77. saith he, I thought on the time past, and my soul received comfort: Simile. If a man put fish into a Pond, and comes thither again and sees them not, yet he is persuaded that they are there, though covered with water: so if a man be once stored with the graces of God, though he sees and feels them not, yet must he be persuaded that he hath them still: it is a corruption in the estate of weakness, to think the Devil hath deceived them, and that all was nothing that was in them: but we must take heed of this, that we do not belly God. We read Malach. 1. How▪ the Lord saith, That he hath loved the people: and they say, wherein hast thou loved us? Therefore it is a good thing when the Lord shall love us in our conversion, and in our repentance that we do acknowledge it. Secondly, 4 A man may know it by the desires of grace that there is a root left, By desires of grace left. which are four in number: First, 1 to grieve that we cannot grieve for sin; and to mourn that we cannot mourn: To grieve that we cannot griev for sin. If we desire to weep as others do, this is a desire of grace, nature will not do this. So Esay, 63. 17. The Church of God complains of this, saying, O Lord, why hast thou made us to err from thy ways, and hardened our hearts from thy fear? Secondly, 2 to desire the reconciliation and love and favour of God above all things, which though he feels not, Desire of reconciliation. yet he longs for it, and desires it above all worldly things whatsoever, and would give a world to have the sense and feeling of God's favour; Thus we see the Church Cant. 3. when she had lost Christ, she seeks after him, and she runs here and there to find him: so when we have lost Christ, we long for him and our desire is after him, this of a surety is a desire of grace: so Matth. 5. saith Christ, Blessed are they that hunger and thirst after righteousness, though they have it not, yet they shall be satisfied: A man in the time of his weakness thinks his case to be but miserable; and yet the Spirit of God pronounceth him a happy man. Thirdly, 3 a desire to believe; though a man do not believe for the present, yet he desireth to believe, A desire to believe. and striveth against infidelity; this is a desire of grace; if a man feels this, he may assure himself there is a root of grace left in him. Mark. 9 saith Christ unto the man, canst thou believe? Lord (saith he) I believe, but help my unbelief. Fourthly, 4 a desire to please God in all our courses; though we have some sins and corruptions, A desire to pleas God in all things. yet we desire to be rid of them and to walk with God; these desires of new obedience, do show there is a root of grace left. As Psal. 119. saith David, O that my heart were directed to keep thy Law: and Psal. 40. I desire to do thy will O Lord: indeed Lord, I confess I do not thy will, but I desire to do it: by these desires we may know that there is a root of grace left. But here may be an Objection made; Object. Had not Herod good desires and Balaam, yet these had no root of Grace in them? To this I answer, Balaam had good desires, Sol. he desired the end, but not the means that tends to the end; he desired to be happy, but he did not desire to be holy: The wicked desire grace, but they do not use the means to come to it: A carnal man may deceive himself in this, therefore if men desire grace, Heaven, and happiness, they must use the means to come by it, which is by Prayer, and hearing the Word preached, receiving the Sacraments, reading of the Word, and such like duties. The third means whereby a man may know that there is a root of grace left in him, 3 is, By some workings of the spirit. If he can find some working of the Spirit, in this estate, the root is fast: As a man may know the Sun is up though he see not the Sun, Simile. but a little glimpse of it, so by some little workings of the Spirit, he may know he hath the Spirit. The first work is, That he would not grieve God for a world; 1 he hates sin, he cannot abide it; he would not swear, nor lie, nor profane the Sabbath, nor commit any sin willingly: in this case he may assure himself he hath the Spirit of God in him. Secondly, that although he falls into some sin, yet he holds his care and love to all other holy duties: 2 as David did in that foul sin of adultery, when he had fallen into it, yet he came to the Temple, did hold himself to perform holy duties still. Thirdly, to hold our love to God, 3 and to God's people: when he loves a Christian as a Christian; saith S. john, hereby we know that we are translated from death to life, because we love the brethren. First, the Use of this is, that seeing in the falls of the Godly there is always a root left, Use 1. therefore we should labour to nourish and to hold this root; that is, to nourish these good desires, the love of goodness, and the hatred of sin. If a man hath a good plant in his Garden, if bad fellows come and cut down the boughs and branches, Simile. what will he do? he will go and dig about the root, dung it, and labour to preserve and nourish it: so when there is a plant of goodness in a Christian, if the Devil come and cut down the boughs and branches, nevertheless, we must labour to nourish the root by the Use of good means. Secondly, 2 seeing there is a root left in all the falls of the godly, therefore we must be thankful to God, when we have a desire to please him in all our courses. Thirdly, seeing there is a root of grace left in all the falls of the godly: 3 Therefore if we cannot find these workings of the Spirit, nor the desires in us, but perceive ourselves to be dead hearted, it is a shrewd sign that there is no root of grace: yet I say not but that God may in time, and in the use of means, work grace in such a heart, but for the present, I can give such a disposition no encouragement of that estate, till God work more in them. SERMON LVII. JOHN 14. 26. 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, whatsoever I have said unto you. HAving spoken of the means whereby a man may know by infallible arguments that the holy Ghost is in him: in the next place we are to speak what good and benefit we have by the Holy Ghost: for when we know the great good that comes by the Holy Ghost, it will make us to prize it when we have it, and to seek for it when we want it: Therefore, it shall not be amiss to see what this great good and benefit, is, that we have by the holy Ghost. The Prophet David, Psal. 51. 11. preys, Lord take not thy Holy Spirit from me, though thou take away my peace, my Children, my crown and kingdom, and other blessings, yet Lord take not thy Spirit from me; David knew the Spirit of God was a greater blessing than Peace, Children, Crown, Kingdom, than all other blessings, and benefits whatsoever. It is true indeed that the benefits of the Holy Ghost are unspeakable, that no man can see them in the full latitude and extension, because God is infinite, yet we may see some of them. Simile. A man who comes to the Sea, stands and looks on it, he joys to see it, though he 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 six special benefits that we have by the Holy Ghost. The first work is to show us our wretched and miserable estate, Six benefits we have by the holy Ghost. that we stand in till we be brought home to Christ: for no sooner are we beginning to enter into an estate of grace, 1 but presently there is kept a marvellous stir, To show us our miserable estate. 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, shows us our sins, and the wrath of God against them, and that Hell is ready for us, and then our thoughts cannot choose but be exceedingly troubled, and we are so amazed, as we know not how to turn us. Thus we see Paul was, Act. 9 three days together he eat no meat, but prayed in heaviness and sorrow: as Ezechiel 37. before life came into the dead bones, there was a noise, a rattling, shaking and trembling amongst them: Simile. so before the Lord puts spiritual life into us, there is as it were a noise, and a trembling, and a shaking for sin. This is the worst we shall feel 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 mourn, for ye shall be comforted; and Psal. 126. They which sow in tears, shall reap in joy: So that there is no tears more blessed and happy, than those that are shed out for sin. Therefore in the harshest work of the Spirit there is comfort: as Matth. 1. joseph was sore perplexed about Mary, and he thought to put her away secretly, Simile. till the Angel came to him and said, Fear not joseph 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 sins, 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 womb, that is, Simile. they strove together, Why am I thus, saith she? and thereupon asked the Lord, who said unto her, Two Nations are in thy Womb; of whom the one shall be mightier than the other; and the elder shall serve the younger; So when a Christian shall feel 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 be but a slave to the spirit. So then in the harshest work of the spirit there is comfort; and if there be comfort in the troublesomest work, what comfort is there in the rest of the benefits? The second benefit is, 2 Illumination, to teach us the whole will of God as shall be needful for our salvation; Illumination of Gods Will. 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 john. 6. 45. saith he, they shall all be taught of God: so also 1 joh. 2. 27. But the anointing which ye receive dwelleth in you, and ye need not that any man teach you, but as the same anointing teacheth you all things: this is another benefit we have by the Holy Ghost, to teach us all knowledge needful for our salvation. A number of people complain they can learn nothing though they have means and good means too: the reason is, because they have not got this inward Doctor the Holy Ghost to teach them: therefore let us pray to God to give us this inward Doctor to teach and instruct us, and to give us all knowledge needful for our salvation. Now by two means the holy Ghost doth teach us; Two ways the Holy Ghost teacheth. First, by opening our hearts. first, by opening our hearts to understand the Scriptures, making us capable of the high things of God; the jews had a veil hung over their hearts in the reading of the Law, as ye may read, 2 Corinth. 3. 13. so all people have a veil hung over their hearts, that in seeing they cannot see nor perceive. Now the Holy Ghost takes down this veil, for as at the death of Christ the veil of the Temple was rend that a man might see into the most Holy place; so the Holy Ghost doth tear this same veil that we may see into the high things of God. Simile. A man that sits in a dark house cannot see to do any thing, yet if one come and open a window or a casement and so lets in light, he may then see to do whatsoever pleaseth him; so we be here as in a dark house, and the Holy Ghost opens as it were a window or a casement, and le's sin light to us; therefore it is said, Act. 16. that the Lord opened the heart of Lydia; and so Luk. 24. it is said, than he opened their understanding: So the Holy Ghost it is that must open our understanding; for we may read and hear, but if the Holy Ghost doth not open our hearts we shall be never the better for that we read or hear. The second means is, Secondly, by strengthening our memory. by causing us to remember the good things that hath been taught us; through corruption of nature we are ready to forget the good things that we have heard. The woman in the Gospel had a flux of blood, but we have a flux of memory to let slipthe a thing that is good: to repair which infirmity the Holy Ghost teacheth us how to retain and keep them; so we see in this place Christ saith, that the holy Ghost shall bring to our remembrance all things whatsoever he hath taught us. The old Romans had certain men whom they called Amemores, Simile. that is, remembrances; when they had any weighty matter to be done, one put them in mind of it afore, there was such a thing to be done; so the Lord doth by the holy Ghost, he makes him our remembrancer to put us in mind that there is such and such a thing to be done, for there is a number of good things that we forget, whereof the Holy Ghost puts us in mind. There be a number of people complain that they cannot remember any thing their memory is so bad, but let him labour to get the Holy Ghost and he will teach them to remember and help memory in a man. The Disciples of Christ did not understand but forgot some things that he had told them of: but when the Holy Ghost was sent to them he brought it to their remembrance; as soon therefore as he was risen from the dead, it is said his Disciples remembered that he thus and thus said unto them, if a man have the Holy Ghost, he will bring a thousand things to our remembrance which we forget, it is an opinion of some that if a man go to Church and learn nothing, he were better be at home; for (say they) he were as good tarry at home and learn nothing as to go to Church and carry away nothing. To this I answer, do not tarry at home but come still though thou do not understand them for the present nor remember them, labour to get the Holy Ghost and he will make thee to understand them, and bring them to thy remembrance though thou hast forgotten them. The third benefit that we have by the holy Ghost, Thirdly, Holy Regiment and Government. is holy regiment and government; that he guides and governs the hearts of the faithful: as a man that dwelleth in a house will govern and guide the same, all shall be subject to his will; Simile. so the Holy Ghost dwelleth in the hearts of the faithful, to govern, guide and to make them subject to his will: therefore Saint Paul saith, Rom. 8. 14. That the faithful are led by the Spirit, and Psal. 143. 10. David prayeth, Lord let thy good Spirit lead me unto the land of righteousness. Simile. The sons of kings and princes though they ride abroad and go here and there, yet they have a Tutor and a governor to go with them that they do nothing unseemly or unfitting their place, so the Lord doth though he sends us here into the world, and lets us go up and down, yet he sends the Holy Ghost with us to be our monitor and Tutor that we should not commit any thing unbeseeming us in our Christian profession. This is another benefit we have by the Holy Ghost, for if he did not guide us whither should we run? Now by two special actions the Holy Ghost doth govern us. The first is, The Holy Ghost governesus two ways. First, by restraining evil. by restraining and keeping of us back from a number of sins that we should else fall into; therefore when we are kept from any sin it is the Spirit of God that doth it; so Gal. 5. 17. saith the Apostle, For the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary one to the other: insomuch that we cannot do the same things that we would, so Act. 16. 7. Paul would have gone to Bythinia, and the Spirit suffered him not: so than it is the Holy Ghost we see that keeps and holds us back from sin. There is no Christian but feels this when his corruption puts him on sin, it is the Holy Ghost that keeps us back and will not let us take our swing and sway therein: what a number of sins should we fall into if the Holy Ghost should not keep us? for we have the seeds and spawn of all sins in us, therefore that we are kept from the sins and shames that others fall into, it is because the Holy Ghost keeps us from falling into them. Secondly, Secondly, by stirring us up to good. by exciting and stirring of us up to good things, putting holy motions and good thoughts into our minds, as Act. 7. it is said that it came into Moses heart to go and visit his brethren: Moses lived in Pharaohs court, where he wanted not any thing, yet there was a thought came into his heart to go and look on the poor Church of God, and to pity them; so when there is a motion comes into our mind to pity our poor brethren and to relieve them as occasion shall be offered to do them good; it is the Holy Ghost that doth put it in us, as Paul saith Galath. 4. 6. he hath sent the Spirit of his Son into our hearts whereby we cry Abba, Father. Hence we see it is the Spirit of God that stirs us up to the duties of prayer and holiness. The fourth Benefit is, to give power to perf●orme holy duties. The fourth benefit is, To give us power and ability to perform Christian duties and services, for the Spirit of God doth not only open our hearts to understand the Scripture, excite and stir us up to good duties, but doth also enable us to do them; to repent of our sins, to pray to God, to love our brethren, to rest and rely on God in the time of trouble. In the story of Samson, we see that he did shake himself and did think to have done great matters, Simile. yet for his life he could not because his strength was gone: in like manner when we see other men can pray, repent of their sins, when thou canst not do so, know it is the Holy Ghost that doth enable thee; for there be a number of Christian duties, that we are no more able in the estate of nature to do, Impossible to a natural man. than a dead man can remove a mountain; 1 as when a man is truly humbled for sin and cast down, that a natural man should look up to God by the eyes of faith, to rest and to rely on him, for the saving of his soul; this he is no more able to do than a dead man to remove a mountain: so likewise for a man to resist a temptation agreeable to his nature, 2 he is no more able to do it, than a dead man to remove a mountain: again, when a man is in want and in need, 3 then to rest and rely on God for the feeding of his body, that as he hath trusted God with the saving of his soul, so he will rely on God for things needful; a natural man is no more able to do this than a dead man to remove a mountain, but the Spirit of God enables a man to do that; for that which is impossible to nature is made possible by the Spirit of God. The fifth benefit is, Fifthly, comfort in distress. to comfort in distress; although a Man wants house or land, and a number of outward comforts, yet if he have the Holy Ghost to comfort and assist him, he need not care for any thing else; Therefore Christ saith to his Disciples, I will send you a Comforter; in the World ye shall have trouble, but he shall mitigate and assuage all your troubles: So Acts 9 31. it is said, Then had the Church's rest throughout all judea, Galilee and Samaria, and were edified; walking in the fear of God, and in the comfort of the Holy Ghost were multiplied. Therefore, whatsoever our trouble is, yet it is a great stay, that we shall have comfort in the Holy Ghost; and not be driven to take up the complaint which David doth, in the Person of Christ, I looked for some to have pity on me, but there was none; and for comfort, but I found none: for though it be true of Christians, that in their trouble they look for some to pity and comfort them but they find none, yet nevertheless in their extremity the Holy Ghost doth comfort them; therefore if men want comfort in the time of trouble what shall they do? send for fiddlers and merry company to comfort them, as Saul did, and fall into relapses? no, but we must labour to get the Holy Ghost to comfort us: for the comfort of the Holy Ghost goes beyond all worldly comforts: First, How the comfort of the Holy Ghost exceeds 〈◊〉 other comfort. because all worldly comforts may be taken from us, let it be in our goods or friends, or whatsoever else these comforts may fail us, because the ground of them is not good, we may be taken from them and they from us, 1 but the comfort of the Holy Ghost can never be taken from us, because it is grounded on God's Love and favour, For 〈◊〉 and hope of Heaven; therefore the Devil and all the World shall never be able to take away this comfort. Secondly, because all the comforts in this life be not pure and entire comforts, but have always some sorrows in them: as we see Hest. 5. when Haman had all the glory that Ahashuerosh could afford him, 2 yet he was not at quiet, In regard of Purity. because Mordecai sat at the king's gate: the cup of our comfort here in this world, is a mixed cup, like to Christ's cup, mingled with wine and Myrrh, Simile. much bitterness: so all our worldly comfort is mixed with gall; But the comfort that we have by the Holy Ghost is pure and entire, it comforts us in all the distresses that befall us; It made Paul and Silas sing in Prison, Acts 16. It made the Apostles go away rejoicing that they had suffered rebuke for the Name of Christ. Thirdly, 3 because all worldly comfort fails and leaves us at the day of death; In regard of Death. when the more comfort we have had by it, the more grief it will be to part from it. Therefore Christ saith, Luk. 12. to the rich man, Thou fool, this night shall thy soul be pulled away from thee: but the comfort of the Holy Ghost is most beneficial and refreshing at the day of death, because than we draw near to the accomplishment of God's promises: as Paul saith, 2 Tim. 4. 7. I have fought a good fight, and have finished my course, I have kept the faith, from henceforth is laid up for me the Crown of righteousness, which the righteous judge shall give at that day: hence we conclude all worldly comfort is not comparale to it. And here I think there is none, but will assent with me to pray to God to give us the Holy Ghost, as David prays Psal. 4. That God would lift up the light of his countenance upon him, howsoever others desire other things, let us pray to God, though we want many outward comforts, yet that we may have the holy Ghost to comfort us. Now there are three special times that the Holy Ghost doth comfort in. 1. In trouble and affliction. 2. In the distress of Conscience. 3. In the day of death. The Holy Ghost doth comfort us in trouble and affliction three ways: 1 First, In affliction, by persuading of God's love. by persuading us that God is our Father, and that he will not leave us, but will stand by us in the time of our trouble: as Psal. 23. 4. David saith, Yea, though I should walk through the valley of the shadow of death, yet I will fear no evil, for thou art with me: So Psal. 27. The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life, of whom shall I be afraid? this is one means whereby the Holy Ghost doth comfort; therefore if a man have the holy Ghost he need not care, because that will comfort and uphold him in all the trouble that doth befall him. 2 Secondly, 2 by turning all things to our good, By turning all things to our good. as Rom. 8. the Apostle saith, All things shall work to the good of them that love God. There be many things that seem to go against Christians, all which yet the Lord turns to their good: the Philistians could not resolve Sampsons' riddle, but every Christian can, as honey came out of the dead body of the Lion, so a Christian draws sweetness from the dead body of Christ, 3 even in trouble and affliction, By comfort that our troubles shall have an end. by persuading of us, that God will turn all to our good. Thirdly, the holy Ghost doth comfort us by persuading of us that God will set an end to all our troubles: as it is said, Psal. 102. That God will arise and have mercy on Zion, for the time to have mercy thereon is come, even the appointed time is come, so also Psal. 62. 2. saith he, yet he is my strength, and my salvation, and my defence● therefore I shall not much be moved. Now three ways the Holy Ghost giveth us comfort in affliction; First, by persuading us that God will take it away; Secondly, that if he doth not take it away, he will mitigate and assuage it, 3 as Psal. 18. David saith, by my God, I have leapt over a wall, Ways the Holy Ghost comforts in trouble. although God did not take away the wall, or though he doth not make the wall lower, yet by the help of God I can leap over the wall. 1 Thirdly, that though he doth not mitigate or assuage it, that yet he will give us patience to bear and undergo it, 2 as it is in the Psalm, I cried unto the Lord, 3 and the Lord heard me, and hath renewed my strength; therefore, we may say with Saint Paul, Thanks be to God who hath comforted us in all our tribulations. The second time is, 2 In the distress of Conscience; of all distress there is none like it, The Holy Ghost comforts in distress of conscience. (as Solomon saith) Proverb. 18. 14. The spirit of a man will sustain his infirmities, but a wounded Spirit, who can bear? Now it is the Holy Ghost that doth comfort a man in this distress; First, By persuading us that we are the Children of God; Rom. 8. Saint Paul saith, The same spirit beareth witness with our spirit that we are the Children of GOD; How the Holy Ghost comforts in distress of conscience. whereupon, Chrysostome saith, if GOD should send an Angel or an Archangel, 1 and should tell thee that thou art beloved of GOD, and that thou art his Child, would not this comfort thee in this distress of conscience, but God hath not sent an Angel or an Archangel only, to persuade thee that thou art the child of God, but he hath sent his Spirit into thy heart to bear witness unto thy spirit that thou art the Child of God. Secondly, 2 by persuading us that there is a seed of grace in our hearts; as 1 john 3. 9 Whosoever is borne of God, sinneth not, because his seed remaineth in him; and john 8. Christ saith, He that believeth in me, out of his belly shall flow Rivers of living water; therefore seeing there is a seed of grace remaining in all the faithful, though they go astray and wander, yet they do as the sheep, cry unto the shepherd, and are not at rest till they be brought home to God; So we see David did, in the Psal. 119. (saith he) I have gone astray like a lost sheep, Lord seek thy servant, for I have not forgot thy Commandments. The third special time is, 3 at the day of death, when all comforts fail us, than the holy Ghost comforts us, At the day of death, the Holy Ghost comforts. by persuading us that God is our Father, and that we are going home to him, and are at peace with him. Thus john 17. 11. Christ saith, I come to thee holy Father, keep them in thy Name, even these which thou hast given me: 1 And 2 Pet. 3. 12. (saith he) Looking for and hasting unto the coming of the day of God, Comfort. So it should be comfort to a Christian, that by death he is going home to God, and that he cannot be at rest till he come there. Secondly, 2 The Holy Ghost doth comfort us by persuading that Heaven is opened for us, Comfort. and that the Angels are ready to receive us; and that the ending of this life, is the beginning of a better. We read, Gen. 26. 6. when jaakob was going to Padan Aram, he laid him down to sleep upon a stone, where he saw a vision, a ladder reared up that reached to Heaven, the Angels ascending and descending thereupon, and Christ ready to receive them at the head of the ladder: So Acts 7. Stephan at the time of death, saw Heaven opened, and Christ standing at the right hand of God, ready to receive him: such comfortable visions shall the people of God have at the time of death; at least such comforts as shall be fit to comfort them in this. Thirdly, 3 By persuading us that although our bodies rot and consume, yet one day they shall rise again to glory and happiness: Comfort. so job saith, I know that my Redeemer liveth, and that he shall stand the last on the Earth; and though after my skin worms destroy my body, yet shall I see God with my eyes: and john 11. 23. jesus saith to Mortha, thy brother shall rise again: to whom Martha replies, I know he shall rise in the resurrection at the last day. Therefore howsoever our bodies rot and consume in the Grave, yet one day they shall rise to glory and happiness. It is a good meditation of a learned man, at the time of death, and of thy departure, think of all the good doctrines that have been taught thee of good Preachers, to comfort thyself with them; remember that jesus Christ is the Lamb of God that was crucified and killed for thy sins, and is ready to receive thee; who took order in his last Will and Testament for thee, as john 17. Father (saith he) I will that where I am, there they be also: and to the thief on the Cross, This day shalt thou be with me in Paradise: So rest thyself in this hope, and go thy way to thy Christ, go home to Abraham, Isaak, and jaakob, and to all the holy men departed, and such as are behind shall follow after, where we shall all meet together to behold God in glory, and sing praises to him world without end: So this comfort that we have by the Holy Ghost, will stand by us, when all comfort will fail. The sixth benefit we have by the Holy Ghost is, 6 ability and power to perform any special calling; Benefit. for there is no man that can perform any special calling till the holy Ghost hath enabled him: as 1 Sam. 10. it is said, The Spirit of God came upon Saul, and made him fit for government; and Acts 2. the Spirit of God came down upon the Apostles and made them fit to preach to all Nations; so Exod. 38. 2. it is said of Bezaleel, that He was filled with the Spirit of God in wisdom, understanding, knowledge, and in all workmanship, to find out curious works in gold, silver, and in brass: So there is no 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 general Use that we are to make of this doctrine is, Use 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 do for thee? unto whom Elisha said, Simile. I pray thee that thy Spirit may be doubled upon me. And so Christ going to Heaven saith, what shall I do for thee? our request must be, that his Spirit may be doubled upon us, to comfort us in any distress, but specially in the great distress of conscience at the time of death, SERM. LVIII. and that it may enable us to perform the special calling that we be now set to perform and live by. SERMON LVIII. 1 THESS. 5. 19, 20. Quench not the Spirit: Despise not Prophesying. HAving spoken of the benefits that we have by the Holy Ghost, in the next place we 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 skin and teeth; he may lose his riches (as Solomon saith) that riches have wings like an Eagle; he may lose favour of friends, as job, 5. 15. Christ saith to the rich man, Luke 12. This night will I come and take away thy soul: and so of all other worldly blessings: but if a man have once the Holy Ghost given him, he shall never lose the same; therefore to have his comforts is a greater blessing than all worldly blessings whatsoever; as joh. 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 go 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, we will lay down these three conclusions: The first conclusion is, The first Conclusion. that nature is ready to quench and to expel the Spirit as much as may be; I mean corrupt nature, as it is tainted and corrupted with sin: and hereof we have two grounds: The first is; The first Ground. in that two contrary things coming together do labour to destroy each other, as fire and water, the one being hot and the other cold, do make opposition; Simile. 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 ye cannot do what ye would: so because they be flat opposites one against another; therefore they labour to destroy and seek 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 he) 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 mind, and leading me captive unto the law of sin, which is in my members; here is the flesh labouring to subdue and weaken the Spirit. The second ground is, The second Ground. that nature seeks to return and to recover nature as much as may be; as it is the nature of a stone to lie below, in a low place; therefore if ye take a stone and lay it on a shelf it will abide as long as the shelf holds it, Simile. but take away the shelf and the stone falls down again, because it is the nature of it to lie below; in like manner also it is the nature of many fowls to live in the water; therefore as son as they be hatched almost, they will run into the water: even so though Grace restrain nature for a little time, yet it doth labour to return again as much as may be: therefore Psal. 88 11. David prays, knit my heart unto thy Law; so prone and apt was he (though a man after Gods own heart) to be carried away from God to corruption, and to slip from him, that he prays to God to uphold him: and Paul exhorts Christians in this place, that they do not quench the Spirit: the Spirit may be quenched, but take heed that you do not quench it. Now because the Spirit is compared to fire, The ways to quench the Sp●rit. therefore look how many ways a man may quench fire, so many ways a man may quench the Spirit. First, First, by withdrawing the matter. by with drawing the matter that should nourish the fire: when men do not bring fuel to nourish the fire, the fire will quench and go 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 we do not hear the Word preached, pray and read the Scripture, and confer of good things: for the Apostle joins 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, Secondly, by pouring on water. by pouring 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 sin we commit is as a bucket of water flung on the Spirit to quench and to put it out. judg. 16. we see that Samson through looseness and wantonness keeping company with Delilah, the Spirit of God was decayed in him, and his strength: for he shook himself and thought to have done as he did at other times, but could not: thus Samson did quench the Spirit of God in him by his bad life; so our sins being contrary motions to the Spirit, do quench the Spirit. Thirdly, Thirdly, by smothering. by smothering out the fire; for although a man doth not withdraw the matter that should nourish the fire, or pour cold water on to quench it; Simile. yet a man may quench fire by heaping on of earth and mould, yea, even the bare weight and burden of green wood will smother out the fire; after the same manner, though a man doth not withdraw himself from the use of good means, nor doth commit gross sins; 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 business▪ and hath no time to serve God, this is a great means to quench the spirit. Christ tells us, Matth. 13. 22. that the thorns choke the good seed; that is, the thorns suck and draw away the heart of the ground, that the good seed cannot thrive and prosper: so the cares for the things of this life and about our worldly business, do suck away the heart of the Spirit. Fourthly, 4 by negligence, for if we do not stir up the fire, lay the brands together and blow it, Negligence. it will quench and go out, so if men be negligent and do not stir up the graces of God that are in them, and lay as it were the brands together and blow them, the Spirit of God will quench in them. Therefore the Apostle exhorts, 2 Tim. 1. 6. To stir up the gift of God in him. Simile. Origen, Hom. 15. saith, if God should kindle a fire to heat thee, and it were like to go out, wouldst not thou lay the brands together, stir it up, and so nourish it; so God hath kindled a fire in our hearts by his Spirit, therefore we must not through negligence let it dye and go out, but stir up the graces of God that are in us, that they do not quench: these be the four means 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 himself; in this case all the hurt that the spirit of God hath in us, is by ourselves, by our earthliness, and by neglecting of good things, and for want of stirring up the graces of God that be in us. The second conclusion is, 2 That a man may have common graces of the spirit, Conclusion. such as are common to good and bad, to the Elect and reprobate, these a man may lose: as first, 1 a man may be enlightened and endued with Heavenly knowledge, and talk 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 enlightened and had tasted of the good Word of God, and of the power of the world to come, who nevertheless may yet fall away. Secondly, 2 there may be 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 be not the things they live by; as a Cook that dresses a dinner, he may taste of the meat, and lick his fingers, Simile. 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 quietness of conscience and other of God's favours, and yet nevertheless he shall not be saved thereby, they shall not be able to bring him to life everlasting. Thirdly, a man may have restraining grace, and be restrained from a number of sins, or a man may have the spirit of government, as Saul had, and yet he may lose it; as we see, 1 Sam. 10. 14. The Spirit of God departed from Saul; so a man may be 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. 3 The third conclusion is, Conclusion. That there be peculiar graces proper to Gods elect, these shall never be lost, as Regeneration, Sanctification, and justification; which may comfort a Christian, who though he may lose his wife and children, his goods and life, Four grounds that the Spirit once truly given, is never finally lost. yet if he hath the spirit of God, he cannot lose that; and there is four 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 walk not in my judgements, if they break my Statutes and keep not my commandments, 1 then will I visit their transgression with the rod, The promise's of God. and their iniquity with strokes; yet my loving kindness will I not take from him, etc. The second is, 2 the Power of God; as 1 Pet. 1. 5. saith the Apostle of the Faithful, The Power of God. which are kept by the power of God through Faith to Salvation. The third is, 3 the Prayer of Christ; john 17. 20. I pray not for these alone, but for them also which shall believe in me through their Word: Christ's Prayer. so than this prayer of Christ was not only effectual for Peter and for the rest of the Apostles, but also effectual for all the Elect people of God. The fourth is, 4 the nature of the Spirit, which is always as a seed remaining in them, From the Nature of the seed. 1 john 3. 9 so Christ saith, john 4. that the water which he should give them, should be a Well of water springing up to Eternal life. All these four grounds do confirm unto us, that if a Man hath received the grace of God proper to the Elect, he 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 me tell you first though such a one cannot lose the spirit, 1 yet he may lose the measure of the spirit, and be brought to a low ebb in himself▪ 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 Zeal: so a Christian, though he be not quite deprived of the Spirit, and have a total loss thereof, yet may want of the measure, may find a great abatement of it in himself. Secondly, 2 A man may lose the comfort of the Spirit, though he cannot lose the Spirit, yet he may bring himself into a poor case by his sins, that he may have as little feeling of the spirit and comfort, as if he had no presence of the Spirit; Simile. as a man may have joints, but they may be so benumbed with cold, as a man cannot feel nor have use of them; so a man may have the spirit, and yet may be so benumbed with sin, that he may have no more feeling of the spirit, nor comfort, than if he had not the spirit. Thirdly, 3 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, Simile and yet he may want the operations and workings of it: this is the greatest extremity that a Christian can be in. Fourthly, 4 Though a man may lose the feeling of the Spirit, the comfort, operations and workings thereof, yet it is but for a little time, he cannot lose the ground or root of the Spirit, In the 6. of Esay, the Prophet tells us, that though the trees seem 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 latin, (that is) that there is a certain moisture or sap, that lies in the root and preserveth it, that it dieth not; so it is in all the falls of God's people, Simile. there is a certain sap or moisture 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 Use is, that it is a sweet comfort to a Christian that if once he hath the spirit of grace, Use 1. the work of regeneration, justification and sanctification wrought in him, he shall never lose this: A man may lose all worldly friends and comforts, his skin and teeth, yea life itself, but if a man have the spirit, he shall not lose that: As Act. 20. Saint Paul saith, Simile. when Eutichus fell out at the window, Trouble not yourselves, for there is life in him; so we may say in all the falls of God's people, trouble not yourselves, 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, Use 2. insomuch that one may have as little comfort as a man that is adjudged to Hell; therefore he must take heed that he do not grieve the spirit, but labour to nourish it by the use of good means: as Exod. 33. when the Lord was departed from the Children of Israel, but a little while, Simile. no man would put on his best raiment, 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 hour, he cannot be merry till he feels it again, and therefore it is good to husband the graces of the spirit, that want of them do not cause him to depart from them. Thirdly, Use 3. 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 himself into such estate of grace as he shall never lose, nor the devil and hell shall take away from him; it is a pitiful thing that men do 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 do I not labour for those graces that are proper to the Elect only, which if he have, he hath assurance never to lose them again; he may lose his goods, friends, skin and life, but he cannot lose the Spirit: if a castle have three walls about it, and the men that are within the first wall, Simile. be surprised, put to the sword and massacred, they will labour to get within the second wall that so they may be preserved: so if a man be come within the first wall that he hath common graces, where the devil may surprise him, to escape his danger he will labour to get within the second wall, to get the graces that are peculiar to God's people, and then he shall be safe. The last point is, how we may retain and keep the Spirit? we read Luk. 6. 40. when Christ had raised up the Maid to life, he commanded to give her meat, How we may retain the Holy Ghost. thereby to teach us that when the life of nature, or the life of grace be begun, there must be means used to nourish it; hence we infer it must be every man's care that if he have the Spirit, he must labour to nourish it. Now there be five means whereby a man may nourish the Spirit: First, Five means to nourish the Spirit. The first use of means. by a diligent use of the good means, as preaching, the Sacraments, prayer, reading the Scriptures, and conferring of good things; this is a special means to nourish the Spirit. It is a principle in nature, that bodies are nourished by the same things they were begun; so look by what means the Spirit comes into a man, Simile. by the same things it must be nourished. Now we have heard that the Spirit of God comes into a man by the preaching of the Word, prayer, repenting of our sins; so by the same means it is continued, therefore let men attend to the use of good means, to hear the Word preached, receive the Sacraments, pray, read the Scriptures, and confer of good things; which duties are special means to retain the Spirit: but if men will not hear the Word preached, pray, read the Scripture, nor meditate of good things, but spend time idly, no marvel though the Spirit decay in them: for as a man may kill a tree although he want a Saw or an axe to chop down the top; Simile. by picking away the moulds from the root, so though a man lay no violent hands on the Spirit, yet if he pick away the moulds, take away the use of good means, the Spirit will decay in him: therefore if men would retain the Spirit, let them hold them to the use of good means. The second means to retain and keep the Spirit is, to take heed we do not grieve the Spirit; Secondly, not to 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 seals 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 heed we do not grieve the Spirit: there are some things in nature that are ready to put forth themselves to man, Simile. but let them never so little offend them and they are ready to pull in themselves: as the eye of a man, a snail, and shellfish; 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 itself to a man, but offend it never so little, and it will close against him; therefore we must take heed we do not grieve the Spirit. And for your information I will show you two ways how a man may grieve the Spirit: First, The Spirit grieved two ways. First, sinning against Illumination. when a man sins against his Illumination and enlightening, when he lies, swears, commits uncleanness, steals against conscience, and knowledge and against the first grace of God: other sins grieve the Spirit, but these in a special manner, they do as it were wound the Spirit, and let out the life and blood of it; so God complains, Ezek. 8. 6. Son of man, scest thou not what they do, even the great abominations, that the house of Israel committeth here, to cause me to depart from my sanctuary? so the sins we commit against God, especially when we sin against our enlightening, Simile. they cause the Spirit of God to depart from us: we see when poor Bees have gathered a great deal of honey into their hive, a man may drive them out with smoke; so when the Spirit of God is come into a man, and hath gathered a great deal of honey, hath brought a great deal of comfort and joy to his soul; he may drive him out with his smoke as it were: therefore we must take heed we do not grieve him with our sins. The second way that a man may grieve the Spirit of God is, Secondly, by disobedience to his motions. by not being obedient to the motions of it, as Psalm. 95. 10. saith the Lord, Forty years long was I grieved with this generation; how did they grieve him? they would not hear the voice of God, nor be obedient to the motions of his Spirit: in like manner when men will not hear the voice of God, speaking to them from day to day, nor obey the motions of his Spirit, calling them to repent, to believe, to be charitable to their neighbours, they do grieve and offend the Spirit. The third means to retain and keep the Spirit is, Thirdly, to mark the removes of the Spirit. to mark the removes of the Spirit; for the Spirit doth not remove all at one time but by degrees, by little and little, as Ezek. 16. 4. 18. 19 we see the glory of God did not depart from the Temple all at once, but first from the Cherub, over the door, and then from the door to the entering in of the gate: so it is with the graces of God they do not depart all at once, but the degrees; first a man loseth one grace and then another, Simile. even as the leaves of a tree fall not all off together, but some to day and some the next day, till all the leaves be gone; so it is with the graces of his Spirit; therefore when a man finds the first remove of the Spirit, that there is an abating of his zeal, his care, or of his love, it must be his wisdom to lay hold of the Spirit, as Luke 24. when Christ had set afoot good things in the two Disciples, he makes a proffer to be gone from them; do they let him go? no, but they importune him and desire him to stay with them; so if the Spirit of God makes a proffer to be gone, we must not let it go, but lay hold on it and importune it when we feel it about going. Thus David did, Psal. 51. 11. feeling the Spirit of God, to remove from him, in regard of the foul sin he had committed; doth he let the Spirit go? no, but he prays to the Lord that he would not take away his Spirit, and reputes of his sin; so when a Christian hath given occasion by his sins, that the spirit of God should depart from him, he must not let him go, but pray to God, that the Lord would not take his spirit from him; for if a Christian be not careful when he feels the spirit of God remove from him, but lets it go if it will, fearful will the fall of that man be. It is a rule in Physic, Simile. if a man take it, if it doth not stir the humour the party will die: so when we take God's Physic, if it doth not stir the humour, nor we moved with it, we are in danger of dying; therefore we must mark the first removes of the Spirit. The fourth means to retain the Spirit is, Fourthly, to put the Spirit to employment. to use and to employ the spirit; for if men will not use the spirit, & excuse it to the bettering of their life and well ordering of their courses, the Lord will take it away from them: as Matth. 25. We see he that had but one Talon given him, because he did not use and employ it, the Lord takes it away from him: so if the Lord give us his Spirit, and we do not use and exercise it, he will take it from us. Simile. If a man lend a Saw, or an Axe, and he that borrowed it doth not use it, but lets it lie rusting, if the owner see it so, he will take it away; so when the Lord lends us his spirit, and we do not use it, but let it lie rusting, if so that doth not stir us up to the duties of Prayer and holiness, what may we look for, but that God will take away his Spirit? The fifth means to retain and keep the spirit is, 5 that we take heed that we do not overcharge and burden the spirit; Not to over burden the spirit with cares. for if we overcharge and burden it, this will drive it away: I showed you the last day, that a man may not only quench fire with water, but he may also quench it by heaping upon it a great deal of Earth and Mould, yea the very weight and burden of green wood will smother and put out the fire; so we may quench the spirit not only with our sins, which are like cold water, but we may quench it by overburthening it with weighty worldly cares: Simile. we see when a man's heart is drawn away with the World, what a hard matter it is to draw him to the duties of Prayer and Religion, he is ready to say, he can have no time for them: Therefore, men must take heed they do not overcharge and burden the Spirit with worldly cares: Simile. we see a Ship will not only sink with leaking in of water at a hole, but also if they overburthen the Ship; So if we overburthen the Spirit with worldly cares, they will drive away the Spirit. These be the five means by the which we maintain and keep the spirit, therefore as Christ said to his Disciples, Blessed are ye if ye do these things; so say I to you: Now ye know these things, blessed are ye if ye do them. And because the holy Ghost is the greatest comfort that a man hath; Simile. Therefore above all things let a man labour to retain and keep him: If a man hath an hundred trees in his Garden or Orchard, if there be one that is a tree of special use to him, his wife and children, friends and neighbours, what will he do? He will be sure to nourish his tree, and to lay fresh moulds to the root of it, whatsoever he doth to the rest: so the Holy Ghost as a tree of Life, that he, his wife, children and friends live by, though a man have a number of other comforts, yet how careful should he be to nourish this comfort? Thus at last we have heard these profitable questions, concerning the Holy Ghost, and I pray God we may so live in this life, as that we may live everlasstingly in the life to come. SERMON LIX. SER. LIX. ACTS 2. 47. And the Lord added to the Church from day to day such as should be saved. I Have showed before, that the faith of a Christian consists in two things: In God, and the Church of God: these be two things whereon the faith of a Christian turns: concerning our faith in God, we believe that there is one God in substance, and yet three distinct, persons, the Father, the Son, and the Holy Ghost: The Father, who created us by his Power; the Son, who redeemed us by his blood, and the holy Ghost, who is the inlightner and sanctifier of all the faithful; therefore after our faith in God, Christian faith informs us to believe there is a Church of God, because it is a rich store-house of all his grace and goodness, and his true Temple, as Saint Paul saith, 1 Cor. 9 10. Know ye not that your body is the Temple of the Holy Ghost, which is in you, & c? Augustine saith well, the right order of believing is first to believe in the blessed Trinity, and then in the true Church: first, to the Maker, and then to the House? first, to the Builder, and then to the City: So our faith must be first in God, and then by and by turn to the Church of God. Now herein are two things to be observed: 1. Under what form we must believe. 2. What it is we must believe. First, 1 under what form we must believe: The Papists say we must believe in the Church, Under what form we must believe. and the Romish Testament is for it: upon 1 Tim. 3. and Bellarmine is not far behind: he saith▪ after a sort and after a certain kind we are to believe in the Church: sundry Divines are contrary to this, and they say that a Christian is to believe in none but God; not in Angel, nor Archangel, nor in any creature, but in God; as john 14. Christ saith, Ye believe in God, believe also in me: mark the ground, why we must believe in Christ because he is God: so 1 Pet. 1. 21. saith the Apostle, Which by his means, do believe in God that raised him from the dead, and gave him glory, that your Faith and hope might be in him▪ not in the Church, in Angel or Archangel, but in God only: And an ancient father saith, we believe there is an holy Church, but we do not believe in the Holy Church: we must believe in none but God, and the reason is, ART. IX. because the Church is not God, but the house of God. Eusebius saith, we must believe Paul and Peter, but we must not believe in Paul, nor in Peter, the reason is, because it is a transferring of the honour that is due to God, to the creature: and Chrysostome saith, it is one thing to believe a Party, and it is another thing to believe in a party; but it is proper to the divinity to be believed in: Hence we see the light is so clear in this point as no man need doubt of it: and Thomas Aquinas, one of their own Doctors saith, it is better for a man to believe there is a Church, than for a man to believe in the Church, wherein he grounded himself on Pope Leo, in whose power the Church was to rest themselves. Since that time they have refused this, and say that a man must believe in the Church, affirming that there be three ancient fathers, Saint Jerome, Epiphanius, and Cyrill that takes it in the same sense as they do: As for one of these which is Saint Jerome, there was a chief bishop of Rome that brings his argument for us, and infers that this particle in, is to be removed, because in his best works we do not so read it: Now for the two other, their credit is the less, because Arrius was the first that brought it into his Creed, and Cyrill follows him; as for Epiphanius, though at first he might be carried with the stream of the times, yet afterwards he was overswayed by a number of ancient fathers at Alexandria, who expound and take it as we do. Therefore it is out of question, and without controlment, that we are not to believe in the Church, but the right form of believing is, to believe that God hath a Church, a holy people, a holy company that he will bless and save eternally. Secondly, 2 what it is we must believe: What we must believe of the Church. there are three special things we must believe: 1. We believe that God hath a Church. 2. We believe it is a holy Church. 3. We believe it is an universal or Catholic; that it was from the beginning, it hath been in all ages, and it is all the World over. First, 1 that God hath a Church, That God hath a Church. People and Family here in this world, his number of saved ones, (as I may say) though we cannot see nor design them out: Paul tells us, Heb. 11. 1. that Faith is the evidence of things that are not seen; therefore though we do not always see the Church of God, yet by Faith, we must believe that God hath his people, family, and his number of saved ones: for the same Saint Paul shows us in the general apostasy of the jews, Rom. 11. That there is a seed and a little remnant left, this he resolves us of, from an Oracle of God, that there were seven thousand left, thou had not bowed their knees to Baal, which were hid and secret, therefore though we cannot see or design them out, ye we must believe that God hath his Church and company of holy people, Use and his number of saved ones. The Us; es are: first, to answer to a demand that the papists make: Where was your Churches before Luther's time? I answer, Quest. I believe the Church of God, Ans. hath been in all ages and from the beginning, and shall continue to the end of the World; therefore although we cannot see nor design it out, yet we believe there is a Church of God: as Gen. 1. the Lord made two great lights, the one to rule the day, and the other to rule the night; Now although we cannot always see these lights (because there is some clouds that do cover them, or some thick mist) yet faith doth assure us that those lights be still, so it is with the Church of God, though it be not patent and visible at all times, yet Faith doth assure us that there is a Church of God still. Secondly, Use 2. seeing that God hath his Church in all ages, and his number of saved people: Therefore every man must labour to be one of that number; for though God hath his Church and number of saved ones, if we do not appertain to this Church and be of this number, what are we the better? We see when Noah made his Ark, all that did not get into it did perish in the waters; Simile. so though God hath his Church and number of saved ones, yet if we do not labour to be of his Church and people, we must perish. Now for the better clearing of this point, we will show; 1. What the Nature of the Church of God is. 2. What be the diverse parts of it. 3. The divers estates of the Church of God here in this world. 4. What be the true marks and notes of the true Church. 5. What be the privileges of the Church. First, 1 what the Church of God is? What the Church of God is. we are not to think it a material Church composed of lime and stone, an Paul speaketh, 1 Cor. 11. 18. but the Church of God is the company of the faithful ones, and the Elect people of God; they be the members of Christ's Augustine saith, that the Church of God consists of Men and Angels, but we believe that the redeemed only be of the Church of God; as Eph. 5. 27. saith he, Husbands love your wives, as Christ loved the Church and gave himself for it that he might sanctify it, and cleanse it by the washing of water through the Word: So than the Church of god is the company of redeemed ones, such as be sanctified, and it may be defined after this manner; The definition of the Church. The Church of God is a company of people called out of the condemned multitude of the World to blessedness and happiness by the means of Christ. Whence we observe four things appertaining to the nature of the Church: First, 1 it is a company of holy People; for there is no body either mystical or natural, The Church a company. but hath many members, as Paul speaks, Rom. 12. 5. So the Church of God doth not consist of one, but of many members: It is true, Simile. it began in one: In Adam, but the Church of God is like a tree that hath one root, but spreadeth into many branches and boughs; so the Church of God began in Adam as a root, and from him spreadeth to all his posterity that be elect and within the covenant of grace. Thus Matth. 16. where Christ saith, Go tell the Church; the Papists change the note and say, Go tell the Pope: but the Pope is not the Church of God, because he is but one, for the Church of God is a company of people that consists of many members. 2 Secondly, A company of called ones. It is a company of people called; all the true members are called to partake of the graces of Christ, they are called to faith, repentance, and sanct fication: therefore Saint Paul in all his epistles terms the faithful, the Called of God, as Rom. 1. 7. To all you that be at Rome, beloved of God, called to be the Saints, and 1. Cor. 1. 16. Brethren you see your calling; so 2 Tim. 1. 9 (saith he) who hath saved us, and called us with one holy calling. So then all the true members are called; this is a special note and mark of them. The uses are: First, Use 1. seeing that all the true members are called, therefore we must take heed we do not despise this voice and call of God, seeing he calls us by the voice of his Gospel and Spirit, to bring us to salvation, and to an estate of grace, that so we might be saved. Abraham, Gen. 12. was called out of his country, and from his kindred, and he obeyed God, and did follow him: why now God doth not call us out of our country, nor from our kindred (we may enjoy them still) but he calls us out of sin, out of blindness and ignorance; therefore do not thou despise the Call of God nor resist it. We see Matth. 20. of the Laborers that were called into the Vineyard, some were called in the first hour, some in the scond, and some in the third, Simile. fourth, and last hour: mark (saith Augustine) he that was called in the first hour, did not put off till the second hour; and he that was called in the fourth hour, did not put it off till the last: so when God calls us, we should be ready to obey the call of God. As Acts 26. 19 Paul speaking of his Calling to king Agrippa, saith, Therefore O king, I was not disobedient unto the Heavenly vision; so seeing God doth call us from day to day by his Gospel, let us take heed we do not despise it, but be obedient to it. Secondly, Use 2. seeing all the true members are called, therefore every man must labour to find this holy calling in himself, that he hath been brought out of sins to an estate of grace, and that he is one of God's people. Saint Paul confesses of himself, 1 Tim. 1. 12, 13. I was a blasphemer and a persecutor, but Lord I thank thee, thou didst show mercy to me, I am now called: so every man must labour to find this calling in himself; I was such and such a one, I was a swearer and a drunkard, and a bad liver, but now it is otherwise with me; now I am Called, and have repent for it. Thirdly, 3 The Church of God is a company of people called out of the condemned multitude of this World; for every man naturally is the child of wrath, Ephes. 2. 3. saith he, We are by nature the Children of wrath as well as others, and verse 5. Even we which were dead by sins hath he quickened; so the people of God, are called out of the condemned multitude of this world: as Lot was called out of Sodom, by the Angel, was haled and pulled out, or else he would have perished in Sodom: so we should all perish in our sins, with hundreds and thousands in this World, but that it pleaseth God to call a number out to be saved. The use is: First, Use 1. seeing the Church of God is called out of the condemned multitude of this world to be saved, therefore we may see the heavy estate every man stands in before he is called, that he is no better than in a damnable and cursed estate, how ever he may in time be one of Gods elect, beloved of God yet for the present estate he is one of the condemned of the world: O that we had our eyes open, that we might see the heavy estate we be in till we be brought to faith and repentance, and to an estate of grace. We read 2 King. 6. 20. that Elisha did lead the Aramites, Simile. into the midst of Samaria, and then prayed to the Lord to open their eyes, and presently they saw they were in the midst of their enemies; so if God should open our eyes we should see that we were in the midst of hell, and in the claws of the devils our mortal enemies. Secondly, Use 2. seeing the people of God, are called out of the condemned multitude of this world, whereas they might have perished eternally, what cause have men to be thankful to God, that find this in themselves? whereas they might have been damned for ever, it hath pleased God to call them to the estate of grace, to faith, to repentance, that so they might be saved; therefore as Mephibosheth saith to David, 2 Sam. 19 28. When all my Father's house were but as dead men before my Lord the King, yet didst thou set thy servant among them that did eat meat at thy table: Simile. so we may say to God, I and my father's house were but dead men before thee, and yet notwithstanding it hath pleased thee to bring us to an estate of grace and to feed us in thine own house, whereas we might have perished with the world: therefore what cause have we to be thankful to God for so great a mercy? The fourth thing that was observed in the parts of the Church is, 4 that they are called out of the condemned multitude of the world to blessedness and happiness to be saved by Christ: so Saint Paul saith in this place, And the Lord added to the Church from day to day such as should be saved: there is all the harm the Lord means us, to save and to bring us to blessedness and happiness: therefore every man must take heed he doth not despise this holy Calling when the Lord invites him to repentance, faith, and to an estate of grace. Simile. We see Mark. 10. 9 when Christ calls the blind man he flung away his cloak, and got upon his legs and followed him; so it should be the care of every one, when Christ calls him to fling away his sins and corruptions, and make all haste to follow him; for if the blind man did follow him for the curing of his body, much more should we for the curing of both soul and body. First, Use 1. therefore let us take heed we do not despisse this Call of God, seeing all the harm he means us, is to save us. Secondly, Use 2. seeing Christ calls us to enjoy blessedness and happiness, and to live in communion with him, therefore there is no damned man that can be a member of Christ: it is true indeed that the wicked may live in the Church as bad humours be in the body, but they are no parts of the body; the Scripture is clear for it, as 1 job. 2. 19 they went out from us but they were not of us; for if they had been of us they would have continued with us: but they went out that it might be made manifest, that they were not all of us: as if he had said, if they had communion of grace and of the Spirit with us, than they would have continued, but because they had not, therefore they went away, The Papists say that a damned man may be a member of Christ: but we see it otherwise Col. 2. 19 saith the Apostle, and not holding the head, from which all the body by joints and bands having nourishment ministered and knit together increaseth with the increasing of God: and Austin saith, that there is no damned man can be a true member of Christ; because; Christ is the Saviour of the body, therefore let us labour to be members of Christ's body and then we shall be saved, but if we be not, than we are like to perish although we should be the greatest Princes in the world: but if we be true members of jesus Christ, than we do believe that one day we shall be blessed and happy whatsoever our estate be here; therefore if there be but one or two saved in a town, let us labour to be one of them; if men should suffer Shipwreck and there should be a boat found that would hold no more than ten, Simile. every one would labour to be one of the ten; so we all have suffered shipwreck by the sin of Adam in the sea of this world; now to save us the Lord hath given us a little boat, which is his Church, that whosoever can get into it shall be saved, therefore if there be but two in a country or one in a town that is saved, we must labour to be one of the number. SERMON LX. ACTS. 2. 47. And the Lord added to the Church from day to day such as should be saved. A Good hearer is like to dry powder, Simile. that every little spark of fire will make it kindle, but wet powder must be often touched before it will take; so the unfitter that men be to hear, and unprepared, the more pains it is to the speaker to work affection in them. We showed you the last day that the faith of a Christian consists in two things; in God, and the Church of God; and that the Church of God is a company of people called out of the damned multitude of this world, whom God will eternally save with his own self. Whence these considerations offered themselves unto us: first, What the Church of God is in his own Nature, which we did then dispatch: secondly, SER. LX. What be the parts or the diverse estates of the Church of God here in this world; whereof we are to speak at this present: The Church considered according to its parts is twofold: 1. The triumphant 2. The militant Church. Secondly, the Parts of the Church. First, the triumphant Church. The Church triumphant is that which is blessed and happy with God in heaven; so called because it is not in conflict and combat as we be warring against sin, lusts, the devil and the world, but having overcome all, are now blessed in heaven. Hereof the Apostle speaks, Heb. 12. 22. but ye are come to the mount Zion and to the City of the living God; the Celestical jerusalem; to the company of innumerable Angels, and to the Congregation 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 Col. 1. 20. (saith he) For it pleased the Father that in him should all fullness dwell, and having made peace by the blood of his Cross by him to reconcile all things unto himself, etc. It is an opinion in the Greek Church that the Saints are nor glorified in heaven till the judgement day, but this opinion of theirs is false, for it is first, against the Scripture; and secondly, against reason. First, The Saints are glorified now. It is against the Scripture, as Eccles. 12. 7. Dust returns to dust and the Soul returns to God that gave it: now this must needs be spoken of the blessed presence of God, Reason 1. that the soul goes to in regard of power, for God was present with it before: so Luk. 23. 45. Christ said to the Thief, This day thou shalt be with me in Paradise; mark (saith Saint Augustine) Christ doth not delay the Thief, but even from this wooden cross he is translated into his heavenly kingdom: so Paul speaks Phil. 1. 23. desiring to be loosed and to be with Christ; and not only speaks he this of himself, but also of all the faithful people of God, as 2 Cor. 5. 8. Nevertheless we are bold and be willing rather to remove out of the body, and to dwell with God: thus it is clear by the Scripture, that the souls of the believing and faithful go to heaven, immediately to glory. So then the Greek opinion is false, it cannot be denied but that some Scriptures seem to look this way, Object. as that Matth. 20. 6. when the evening was come every one had his penny, they received their hire; so that Col. 3. 4. When Christ which is our life shall appear, then shall ye also appear with him in glory: Now these Scriptures and the like are to be understood of the glory of the body or else of the declaration of the glory, Sol. that soul and body shall have at the day of judgement, at this present the souls of the faithful are in glory and the world sees it not, but a the day of judgement there shall be further declaration of it. So then we see the former opinion is false. Now it is not only against Scriptures, Reason. 2. but against reason; and that both natural reason, and sanctified or rectified reason. First, First, against natural reason. Simile. it is against natural reason, because all motions are without cessations till they come to their proper place unless they be hindered by some violence; as a stone flung down a hill rests not till it comes at the bottom unless it be hindered by violence; so the proper place of the Saints is heaven, thither they move unless they be hindered: now there is nothing can hinder them but sin, but when they are dead they have no sin, therefore they must needs go to heaven: that they have no sin it is plain by the Scripture, as Rom. 6. 7. for he that is dead is free from sin; and Augustine saith, we live not without sin so long as we be here, but when we be out of this life, than sin ceaseth: to this the Schoolmen agree, that all sin ceaseth in a Christian when he is dead. In the estate of grace, there is no man without sin, but when this life is ended then sin ceaseth. Object. Now if any shall say that the decree of God is hindrance enough. Sol. I answer, there is no such decree set down in the book of God: Secondly, it might seem injustice in God to delay glory; where there is not cause to keep them from it, so the greeks opinion is against natural reason. Secondly, Secondly, against sanctified reason. it is against rectified or sanctified reason, for the Lord is more inclined to mercy than to judgement, as soon as the wicked are dead their souls go into hell: as Luke 16. the soul of the rich man as soon as he was dead was carried into hell, while his brethren were alive, and had Moses and the Prophets to speak to them: therefore it is agreeable to justice that the souls of the just should go to heaven so soon, seeing he is inclined more to mercy than to judgement. Augustine saith, the soul of a good man goeth to God when he is dead to enjoy blessedness and happiness, and the souls of the wicked go to hell: therefore it is out of question that the souls of the godly go to heaven before the judgement day? Secondly, Secondly, the Church militant. the Church Militant is that part of the Church, which is a warring and fight in this world against sin, the devil, the world, and temptations; where although it pleaseth God to give them many victories, conquests and triumphs in this world (as the Apostle ●aith) Rom. 8. In all these things we are more than conquerors; yet because it is not without pain and labour, toil and trouble, yea not without blood, as is showed, Heb. 12. 4. Y●● have not yet resisted unto blood, the Church of God hath a number of these incursions and conflicts, and (as one saith) that the devils follow them like a number of barking and bawling dogs, and are never at rest, therefore it is called the militant Church. To this purpose 1 Tim. 6. 12. Paul exhorts Timothy, to fight the good fight of faith, laying hold of eternal life: and 2 Tim. 2. 3. Thou therefore suffer affliction as a good Soldier of jesus Christ: the people of God be never at rest here, the devil will follow and pursue them; the world will have a ●ing at them, and their sins will trouble and annoy them; therefore they must lie in camp against all their enemies. These are the two main parts of the Church, A man must be a member of the militant before ●e can be of the Church Triumphant. and this is the order between them, that the Church militant is a door, gate or po●ch to the Church triumphant: for we must be members first of the Church militant, before we come to be members of the Church triumphant; as Dan. 1. 4. there were certain of the Children of Israel fed with the king's meat, that at three years' end they might stand before the king so it pleaseth God the great King of Heaven and Earth, to feed us here in the militant Church, that one day we may stand before him in the Church triumphant. We have heard heretofore out of the Book of Ester, that king Ahashuerosh had two houses for his Maids; there was a house of sweet perfume, Simile. where they were kept for a season, before they were brought to the king's house: so God hath two houses; there is the militant Church, and the Church triumphant, whereof this is the order; that first they must live in the Church militant, being perfumed with the graces of his Spirit, before they can come to live in the Church triumphant: therefore it must be the care of every man so to carry himself in the militant church, as that be may come to live in the Church Triumphant. Thus much of the doctrine, now for the use. First, Use 1. seeing the Church of God is Militant here in this world, therefore we must look for no perfect peace here, although it pleaseth God sometimes to give the Church rest, as it is said, Acts, 9 31. That the Churches had rest: yet usually it is but a little breathing time, it will not be long, we must prepare for a new encounter: for 1 Cor. 15. it is said, The last enemy that shall be destroyed is Death: Therefore till death come, that we may lie down in the grave, we must look for vexation and trouble; never to be at rest till then: for when the Devil doth cease tempting of us, and the world is at quiet with us, than we have our own lusts and sins to trouble us. Augustine saith well, the life of a Christian here in this world, is nothing but a warfare, this is not the place of triumph, for what are these but the speeches of war, The good things that I would do, that do I not, but what I hate, that do I; and again, I see a law in my members rebelling against the law of my mind, leading me captive to the Law of sin and death. Here is nothing but speech of leading captive and rebellion: and he asks the question, when will this war be at an end? His answer is, When this corruption shall put on incorruption, and when this mortal shall put on immortality. Therefore we must look for no perfect peace in this World; for our sins and corruptions will trouble us, the world will be against us, and the Devil will bark and bawl against us; so that a Christian cannot be at quiet while he lives here. There be some weak Christians, Weak Christians deceived. who think that because they have many temptations, troubles and afflictions, that therefore they are no members of Christ, Object. nor of the Church of God, for if they were, they think they should be at peace: but here the Devil proceeds against them with false Logic, Sol. for they ought rather thus to argue, because we live in the Militant Church, warring against sin, the World, and the Devil: Therefore we must look for no perfect peace here. Secondly, Use 2. seeing the Church of God is Militant, therefore every man must stand upon his guard and watch, armed with Faith, Patience, and with the graces of God's Spirit: He must take unto him all the Armour of God that is spoken of Eph. 6. that so he may be armed against the temptations of the Devil, the World, and his own sins and corruptions, he must not be secure, but he must stand on his watch. We read, Matth. 13. 25. Whilst men slept the Devil came and did sow tares, not when their bodies slept, but when their care, endeavour, and zeal was asleep: so when men be secure, and stand not upon their watch and guard, than the Devil comes to surprise them: therefore the watchfulness and diligence of the Devil, should teach us to be watchful and diligent. We find 1 King. 3. when the true mother of the child was asleep, Simile. the false mother came and stole away the live-childe, and laid a dead child in the room of it: so the Devil will do when men sleep in sin, he will steal away the live-childe, and lay a dead child in the room of it, that is, he will steal away our lively faith, hope, repentance, and will leave dead faith, and dead affection in their room: Therefore the watchfulness of the Devil, must make us watchful to resist him. Thirdly, Use 3. seeing the Church of God is militant, it is clear we cannot escape without wounds and blows in this life; therefore it must be our wisdom, when we take any to labour to cure and heal them, that so we do not bleed to death with them: So Heb. 12. 13. saith the Apostle, And make strait steps unto yourself lest that which is halting be turned out of the way, but let it rather be healed: and Revel. 3. 2. awake and strengthen the things which remain that are ready to die: here we see the Church had wounds, but it must be the care of the Church to heal their wounds. It is a fearful thing that the Devil many times wounds a man in his care, faith, patience, love or zeal, and yet they have no care to recover again, they do not run to prayer, to repent of their sins, return to God, get faith, and come to the preaching of the Word, and to the Sacraments, that so they might recover and be healed. We read 2 Kings 8. when jehoram was wounded of the Assyrians, Simile. he returned into jezreel to be healed of his wounds; so when the Devil hath wounded us in our care, faith, or in our zeal, it must be our wisdom to return to the Word and to the Sacraments to be healed of them. Fourthly, Use 4. though we have a great deal of toil and trouble here in the Church militant, yet we may be comforted, because it is the way and the gate to the church triumphant: as john 16. 2. Christ saith, Verily, verily, I say unto you, that ye shall weep and lament, but the World shall rejoice, and ye shall have sorrow, but your sorrow shall be turned into joy. So Revel. 21. 4. saith he, And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, nor no more pain. So than although the people of God have a number of troubles and temptations here, yet it may comfort them, that one day they shall be blessed in the Church triumphant. We see as long as a man is at Sea in the Ship, Simile. he is flung here and there, and tossed up and down; and yet it is the Ship that must carry himsafe to the Haven and Shore: so as long as we live in the militant Church, we cannot be at quiet, it is a place full of trouble; we shall have the world, the flesh and the Devil, to vex and trouble us; yet because the militant Church is the ship that must carry us to the shore, that is, to Heaven; therefore it must be our care so to live in the militant Church, that we may be a member in the Church triumphant, that when we have passed the glassy Sea of this world, we may live in the blessed presence of Christ, and for ever sing the song of Moses and the Lamb. SERMON LXI. REVELATION 1. 20. The seven golden Candlesticks which thou sawest, are the seven Churches. WE spoke the last day of the parts of the Church of God, SER. LXI. which generally are two: the Triumphant part, and the militant; the triumphant part is that which is blessed with God in Heaven, and it is so called, because it is not in conflict and combat as we be, but hath triumphed and overcome temptation, the Devil, sin and lusts being now blessed in Heaven with God himself: the militant we showed was so called, because of that continual warfare we are in, with the flesh, the world and the Devil, until thereby we are brought home into the triumphant. Now for the particular there be diverse parts of the Church: Particular parts of the Church. as the Ocean Sea is all one in itself, yet by the reason there be many arms and creeks of it which runs by diverse countries: therefore it is called by the name of the countries and kingdoms it runs by, Simile. as the English Sea and the French Sea, and the Spanish Sea; so although the Church of God be one in her own receipt, yet by reason that it spreadeth itself into diverse Countries and Kingdoms, it is called by the name of the Country or kingdom, it is near as the English Church, and the French Church, and the Dutch Church, so there are many parts thereof, all which make but one Church. Object. There was a Popish convert that made an objection against this: saith he, the Church of God is one, and the reformed Churches are many: therefore the reformed Churches are not the Church of God; as Cantic. 6. 8. But my Dove is all alone, she is the only daughter of her mother. To this I answer in this cavil, Sol. there is first ignorance of the Scripture: secondly, ignorance of learning. First, 1 it doth show, he is ignorant of the Scripture, for although the Church of God is but one in itself, yet there be diverse parts of it, which are called Churches, as in this place which is my Text: The seeven golden candlesticks, are the seven Churches. So Gal. 1. 21. And after that, I went into the coasts of Asyria and Cilicia, for I was known by face unto the Churches of judea; So 1 Cor. 14. 35. for God is not the Author of confusion, but of peace, as we see in all the Churches of the Saints: so though the Church of God, be but one in itself, yet there are divers parts of it. Secondly, 2 this shows ignorance in learning, the Church of God is but one; How the Church is one. but how is it but one? It is one as a great line is one composed of a number of small lines; so saith Cyprian, conceive the Church of God to be one, as a great line is one, yet composed of a number of small lines, and as a tree is one, Simile. which yet consists of many branches; and as from one fountain comes many Rivers; and as Exod. 25. 37. God said to Moses, and thou shalt make the seven lamps thereof, and the lamps thereof shalt thou put thereon to give light: Simile. Here were many lights, yet all these made but one light which was composed of many: So the Church is but one. Thus much of the doctrine, now for use. Seeing the militant Church of God consists of divers parts, Use 1. though it be one in itself, therefore we should pray for the peace of it, and wish well to the members thereof, and be ready to relieve them if they stand in need; for there is but one Faith, and one Head that quickeneth all: therefore as one member is ready to help another, so we should be ready to minister to the necessities of other Churches; as Acts 11. 28. there was a famine foretold by Agabus that should be all the world over, which came to pass in Claudius Caesar's time; then the Disciples every man according to his ability purposed to send succour to the brethren which dwelled in judea; so it is a laudable part of this Church of England to send relief to other Churches, and be ready to minister to their necessities. It is a good meditation that David hath 2 Sam. 7. Behold, I dwell in a house of Cedar, but the Ark of God remaineth within these Curtains; So it is good for a Christian to think I dwell in a house of Cedar; I dwell in a fair house, I stand in need of nothing, I have meat and drink, and a number of other comforts, but the Ark of God remains amongst the Curtains; there be many of the people of God that want relief and outward comforts; therefore I will relieve them according as I am able. The next point is, 3 that the Church of God is in diverse estates and conditions here in this World: The divers states of the Church. sometimes a gathering, sometimes a gathered and a constituted Church: For the Church is like a house that is not a house, by and by as soon as a man begins to build, Simile. and hath got stones and timber, but the stones must first be hewed, the timber squared, and then set together; so men must be gathered by the voice of the Gospel; hewed, squared and made fit for the Church of God. Christ did gather the Church of the jews, but he left the constitution of it to his Apostles; as Esay 2. 5. it is said, The Law shall go forth of Zion, and the Word of God from jerusalem; so the Church of God began at jerusalem, there he laid the beginning of the Church. Now the means by which Christ gathereth it, is the preaching of the Gospel, there is no man of his own accord will gather himself into the Church: Beasts and Birds will gather into their nests and holes, but Men will not gather into the Church, it must be a special hand of God that must draw them: As it is said, Ephes. 4. 11. He therefore gave some to be Apostles, some Prophets, and some Evangelists, and some Pastors and Teachers, for the gathering together of the Saints, and for the work of the ministry, and for the edification of the Body of Chaste, until we all meet, etc. So also Matth. 23. saith Christ, O jerusalem, jerusalem, which killest the Prophets and stonest them that were sent unto thee, how often would I have gathered thy Children together, as a Hen gathereth her Chickens under her wing, and ye would not? So then the means by the which Christ gathereth and draweth men into the Church, is by the preaching of the Gospel? Therefore consider with thyself, where the preaching of the Gospel is, there Christ hath a people that he means to draw into the Church to save them; do not hang off therefore from the Lord, but be gathered and brought home: Seeing Christ comes in the preaching of the Gospel, to draw thee to faith and to repentance, and to an estate of grace, do not live in thy sins and uncleanness, but be gathered and brought home to God. If a thousand men should lie in a Dungeon, Simile. and should lie in such a manner, as not one of them could long continue therein; if one should come and give them a key to come forth, O what flocking and thronging would there be about the Door to get out: so this is our ca●e, we are all naturally in the Dungeon of the Devil (as it were) so that there is not one of us, but must die if we remain therein, and not the death of the body only, but also of the soul: now it hath pleased God to send us the golden key of the Gospel to open this Dungeon door, therefore how should we labour to get out, to be gathered and brought home to God? Again, as the Church of God is sometimes a gathering, so sometimes it is dispersed and scattered; as Acts 8. 4. when Paul made havoc of the Church of God, entered into every house, and drew out both men and women, and put them in prison; it is said, Therefore, they were scattered abroad, and went to and fr● preaching the Gospel. So we read, Heb. 12. 37. They were stoned, they were howed asunder, they were tempted, they were slain with the sword, they wandered up and down in Sheep's and in Goat's skins, being destitute and forsaken, whom the World was not worthy of, they wandered in Wildernesses and Mountains, and Dens and Caves of the Earth. And nevertheless though the Church sometimes be thus scattered, yet it doth remain a true Church still; Simile As a Dog or a Wolf coming into a flock of sheep, may scatter them this way and that way, they are notwithstanding a flock still, so though the Church of God be scattered in regard of persecution, yet it is the Church of God still. Sometimes in regard of Tyrants, and through the fury of the world it is hidden from the eyes of men, that it cannot be discerned: So as it was in Elias time, when A●ab and jezabel had broken down the Altars, slain the Prophets, and sought to kill Elias: also Revel. 12. 14. when the Serpent raged against the woman and sought to devour her, it is said, There was given her two wings of a great Eagle, that she might fly into the wilderness into her place, where she is nourished for a time and times and half a time from the presence of the Serpent: so it pleaseth God many times to hide the Church from the rage of the world. Saint Jerome saith, that the Arrians in his time were so overspread and set with malice against the Church of God as it could hardly be seen; and therefore we need not marvel and wonder that there be so few of the people of God seen, for the Church may be hidden for a time because of Tyrants, and the rage of the world they are fain to creep into Caves, Dens Vaults, and secret places; neither is it any marvel, 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 Doors after thee, hide thyself for a little season until my indignation pass over: So the Church of God is hidden sometimes from the rage of the world, as that it cannot be discerned. The Uses are: That seeing the Church of God is sometimes hidden, Use 1. and sometimes scattered: Therefore as soon as God giveth opportunity, we should gather together again into one assembly and settled Church: Simile. We see in a storm, if a Navy suffer some Shipwreck, or be scattered as soon as the storm is over, they will gather together again; so when a storm comes, that is, when persecution and trouble comes, and so scatters the Church, as soon as it is over, that God giveth opportunity, he should gather together again. Secondly, seeing the Church of God is sometimes a scattered Church, Use 2. and sometimes hidden; therefore although we be scattered in our bodies, yet we should be one in faith, the unity of the Spirit, and the acknowledging of the Son 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 diverse others that be spoken of in the Scripture. This is a rich blessing, when the people of God may meet and live in society together one with another, to call upon God, to hear the Word, and to receive the Sacraments, for the nourishing of faith and other graces of God in them; whereas the Lord keeps open School with us, where we may learn his will and ways, and where we may go to the Fountains of grace to refresh ourselves, Therefore, it must be our wisdom to hold communion with the Church of God, that we do not separate from it for every light matter, for toys 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 seek after, even that I may dwell in the House of God all the days 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 he went into the house of God: as Psal. 73. 16, 17. he saith, I thought to have found it out and it was too painful for me, until I went into the Sanctuary of God, then un-understood I their end: For between a scattered Church, and a gathered Church, this is the difference, that the one being scattered stands by their own strength, and the other gathered stands by the mutual 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 down the Boat out of the Ship and would have stolen away, but Paul tells them, Except ye abide in the ship ye are all like to perish; so let us know that if we do not hold communion with the Church we cannot be saved. Here we are to observe two things: First, it is a mixed company. First, that this visible Church is a mixed company wherein is good and bad; and therefore it is compared to a field wherein is wheat and tares, and to a floor wherein is chaff and corn, and to a flock wherein is sheep and goats; and because of this mixture we are not to account the Church of God to be no Church for a number of wicked men under the hope of ease and other privileges do join with the Church in outward duties, but never partake of the life of grace, Simile. and are not true members no more than a wooden leg is a true member of the body of a man; for though it may be 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 wooden leg may be in the fire; so it shall be with all the wicked men that join in outward duties with the Church, and do not partake of the life of grace with them, they shall be cast into hellfire when the true members shall go into heaven, therefore we must labour to be true members of the Church, and to feel a derivation of the life of grace from Christ, or else when the true members be saved, we go to perdition. Secondly, Secondly, it may be more pure at one time than another. a visible Church may be 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 be brought low; so a constituted Church may lose the former beauty and good beginnings: Simile. corruption of doctrine, may creep in, and yet the Church be a true Church still: as were these seven Churches of Asia; wherein were many corruptions crept, for the which they were reproved; yea and the Church of Rome once was a pure Church, but now it is a den of devils. Simile. Chrysostome saith, such a Church may be compared to spendthrifts, 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 retains only the name. Now here may a question be moved, When we may not Separate lawfully from the Church. 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 plain by Scripture, we see the Children of Israel when they were in the wilderness murmured against God and against Moses, 1 and committed many gross sins, yet Moses did not separate from them: so in Christ's time there were many corruptions amongst the jews, and yet Christ did not separate from them; so 1 Sam. 1. We see that Elkanah and his wife went up to the yearly sacrifices when the Priests were wicked men, for they lay with the women that did assemble at the door of the Tabernacle, and yet they joined with them in the holy things of God. Secondly, 2 we are not to separate from the Church for some defects and wants: for as a man may be a true Christian, a member of Christ, and yet have many wants and defects; so a Church may be a true Church and yet have many wants and defects. Thirdly, 3 we may not separate though there may be some corruption in Doctrine in the worship and service of God; we see that there was corruption of doctrine in Christ's time, for the Scribes and Pharisees had taught false doctrine, Matth. 5. and yet Christ did not separate from them, or his Disciples, but he wils them to hear them; so likewise in the book 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 we may separate. Ans. 1. Affirm. when the Doctrine is corrupted in the fundamental points; for there be some points which are the foundation of Religion; and when they are corrupted the whole building must needs be overturned; as an house may be an house though they take away the doors and windows and some posts, Simile. but if they take away the foundation, than the house cannot stand, it ceaseth to be an house; so though religion be corrupted in some points, yet it may be so as the whole body may not be subverted, but if it be corrupted in the foundation than it overturnes and will be destroyed, in this case we are to separate from it. Secondly, 2 we are to separate when the worship and service is corrupted in the substance; as when a man cannot join with them with a good conscience; so when the worship of God was brought to the high places, in that jeroboam had set up calves in Dan and Bethel to worship, than we see 2 Chron. 11. 14. the Priests and Levites came to judah and jerusalem; in this case we are to separate; and this is the reason why we separate from the Church of Rome, having both erred in the foundation, and in the substance of God's Worship. SERMON LXII. PSALM 87. 3. Glorious things are spoken of thee, O City of God. HAving declared what the Nature of the Church is, SERM. LXII. and what be the diverse parts and estates of it in this world; in the next place we are to consider, what be the privileges and dignities of it; for this assembly God hath graced with special dignities above all assemblies, therefore we should labour to be members of it rather than of any other. 4 Now the dignities and privileges may be considered in five heads: Five privileges and dignities of the Church. First, this that David speaketh of here that he calls the Church the City of God, The first dignity of the Church. or as Paul terms it, 1 Tim. 3. 15. the house of God, because of all other places it is the special 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 goodness; as it is Psalm. 119. 64. The earth is full of thy goodness, but his gracious presence of quickening 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 four respects: First, The City of excels others in four respects. all other cities were builded by men, as Gen. 4. 17. it is said that Cain built a city, and called it by the name of his Son Henoch: So also Gen. 10. 11. it is said that Nimrod out of that land sent forth Asher, and builded Niniveh and the city Rehoboth: but this city is builded and framed by God himself, Matth. 16. Christ saith to Peter, upon this rock will I build my Church, etc. and jerem. 31. 4. saith God, again I will build thee, and thou shalt be builded, O virgin Israel: All other cities are builded by men, but this city is builded by God, and hath its high original from him: And therefore we may infer because God is the builder thereof, he will preserve and keep it; as Christ saith, Matth. 16. that the gates of Hell shall not prevail against it; so Zech. 12. 3. it is said, and in that day will I make jerusalem a burdensome stone; all that burden themselves with it shall be cut in pieces though all the people of the earth were gathered together against it; as Gen. 19 13. the Sodomites did seek to break the door open upon Lot, but the Lord struck them with blindness that they groped and could not find the door; so it hath pleased God, to cover the Church though the enemies thereof have sought to break in upon it, and to destroy it; yet the Lord hath struck them with blindness, that they could not find the means to do it. Therefore this city hath this dignity and royalty above the rest, because other cities are builded by men; but this is builded by God. Secondly, 2 they that live in other cities live in societies especially to preserve and maintain their bodies, This society is to preserve souls especially. but in the Church of God in this city, they do not so much live therein to maintain their bodies as their souls. Again, in other cities they live in society to strengthen themselves against their enemies, to maintain their lands and livings: but in this, which is the Church of God, they live together not so much to maintain their bodies and their outward estate, but to maintain the inward graces of God's Spirit, and their interest unto heaven; as Philip. 1. 27. saith Paul, Only let your conversation be as it becometh the Gospel of Christ, that whether I come and see you or else be absent; I may bear of your matters that ye continue in one Spirit and in one mind, fight together in the faith of the Gospel: And 1 Pet. 3. 7. He exhorts married couples to live together as heirs of the grace of life: Simile. So in this city they live together especially to maintain faith and their comfort in God and their hope of heaven; herein therefore in the second place this city excels all other cities in the world. Thirdly, 3 all the commodities of the country go to the city, if there be any thing better than other it is carried thither all to maintain a temporal life: All commodities go thither for spiritual life. but in this city which is the Church of God, the Lord keeps public market where a man may buy (without money) the graces of the Spirit: where he may have faith, repentance and other graces needful, as Esai. 55. 1. Ho, every one that thersteth, come ye to the waters, and ye that have no silver come buy and eat; come I say, and buy wine and milk without silver and money; so Revel. 3. 18. I counsel you to buy of me gold tried in the fire, that thee mayest be made rich: So then here in this city the Lord keeps open market of spiritual graces that a poor Christian may furnish himself with whatsoever grace he stands in need of, and therefore it must be our wisdom so to furnish ourselves as that we be not to seek when we should use them. Augustine saith well, in the city thy house is furnished with all good things, those that be rich amongst you have their houses furnished with a great deal of plate and pillars of marble, and tapestry and other fine ornaments; but thou that art a Christian, away with these, they are but toys and trifles in regard of spiritual graces, but the house of God is furnished with spiritual graces, faith, repentance, pardon of sins, feeling of God's favour, and all holy and sanctified graces. In other cities there be markets for the body, but in this city the Lord keeps open market, with spiritual graces to furnish our souls: and therefore thirdly herein this city excels all other cities in the world. Fourthly, 4 in many other cities there be many other liberties and immunities, all these immunities are but to free them from toil and tribute, Here is spiritual freedom. but the Church of God doth not thus free men; for Christ himself paid tribute, Matth. 17. 27. and Paul exhorts us, Rom. 13. 7. Give unto all men therefore their dues, tribute to whom ye owe tribute, custom to whom custom. The Church of God doth not free men from taxes and tributes, due to earthly powers and Potentates, but from the bondage of sin, from the accusations of an evil conscience, from the Devil and from Hell. Thus john 8. 36. saith Christ, If the Son make you free, ye shall be free indeed. And Gal. 4. 26. saith the Apostle, But jerusalem which is above is free, which is the mother of us all. A man may be a citizen of a great city and yet lie in bondage to sin and the Devil; be a slave to his lusts, and be troubled with the accusation of an evil conscience. But if a man be a citizen of this city, he shall be free from sin, the Devil, Hell, the accusation of a bad conscience, and from his wild lusts; therefore in the fourth place this city excels all other cities in the world. The uses are. First, Use 1. seeing the city of God excels all the cities of the world; therefore we should account it a marvellous blessing that it pleaseth God, to make us citizens of this city, as Ruth 2. 12. Boaz said unto Ruth; the Lord recompense thy work, Simile. and a full reward be 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. We see Psal. 84. David's affection, that he had rather be a door keeper in the house of God, than to dwell in the Tents of wicked men; he had rather be a mean man and a true member of the Church, than to be a great wicked man: Therefore we may be sure that it is a greater blessing to be a poor man and a member of the Church, than to be a great rich man in the world, and no true member of the Church. Secondly, Use 2. seeing the city of God excels all the cities of the world, therefore every man must have care to hold communion with it; and take heed he do not suffer the Devil to draw him away from it, because God dwells there by the presence of his Spirit: Peter could say to Christ, joh. 6. 68 Master, to whom shall we go? thou hast the words of eternal life; here is fullness of joy, here is comfort to be had; and therefore howsoever others start out, let us hold to it. Thirdly, Use 3. seeing the city of God excels all other cities, therefore it must be our care to live like such citizens: Hath God made thee a citizen of such a city, live then happy man, like such a citizen, conform thyself to the laws of it, and walk worthy of this heavenly city. The author to the Hebrews maketh the same use of it, Hebr. 12. 22. But (saith he) ye are come unto the Mount Zion, and to the city of the living God, etc. And therefore see that ye despise not him that speaketh, for if they escaped not which refused him that spoke on earth; much more shall not we escape if we turn away from him that speaketh from heaven. You be of the city of God, and therefore do not you live like the vild men of the world, in your sins and corruptions, but live like Saints and citizens of such a city, thus much of the first dignity, that the Church is called the city of God, because there is the presence of God in grace. The second Dignity of the Church of God is, 2 that it is called the body of Christ, now there is a natural body of Christ, Dignity of the Church. which hath parts and ligaments, as our bodies have hands and feet, etc. And there is a mystical body of Christ, which are the company of true believers which are made one with Christ, by faith through the communion of the Spirit, which mystical body is more dear to Christ, than his natural body, for he gave his natural body to die for his mystical body, and to redeem it, the Church is this mystical body, as 1 Cor. 12. 27. now ye are the body of Christ and members in particular; so Coloss. 1. 14. Now I rejoice in my sufferings, and fulfil the rest of the afflictions of Christ in my flesh, for his body's sake which is the Church: So than the Church of God is the body of Christ, whence ariseth diverse consequents. First, 1 that he is the only head of the Church, and no other but he: as Ephes. 1. 22. Consequent. saith the Apostle of Christ, And hath made all things subject under his feet, and hath appointed him over all things to be the head of the Church: so Colos. 1. 18. he is the head of the body of the Church; for as the head ruleth the body: That Christ is the head of the Church, only three proofs. so Christ rules his mystical body. Now that Christ is the only head of the Church, it may be 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, 1 he excels all men and Angels, Simile. therefore the Apostle saith, Colos. 1. 19 that it pleased the Father that in him all fullness should dwell. Secondly, 2 because of the near conjunction that is between the head and the members, the natural head may be parted with a blow from the body, but the Devil and all the damned cannot part Christ and his mystical body. Thirdly, 3 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 Royalty only belonging to the head not to Archangel nor Angel, therefore away with the Pope. The second consequent is, 2 that seeing Christ is head of the Church therefore as the head communicates life and motion into the body, Consequent. so from Christ flows spiritual 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 feel a derivation of grace and spiritual life in him; every one that would have true comfort must feel this, and to say as Saint Paul doth, Galath. 2. 20. Thus I live, yet not I now, but Christ liveth in me, and in that I now live in the fl●sh, I live by the faith of the Son of God, who hath loved me and given himself for me. Simile. We see if a man hath any member that hangs dead and numbed, Simile. so as no life flows from the head to it, he will rub and chafe it to bring heat and Spirits into it again; so when we see ourselves hang by as dead members, and that hardly any life of grace flows unto us, we should never be at rest, but use all the means we can to hear the word, pray, repent of our sins, get faith in Christ; never to be at quiet till we feel a derivation of the graces of Christ unto us. The third consequent is, 3 that seeing Christ is the head of the Church and the Church his body; Consequent. Therefore he 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 he will preserve them all: We see in nature that the head will labour to preserve the rest of the members that they do not perish, much more will Christ preserve his mystical body; Simile. Hence therefore is our comfort that we stand not by our own power, but by the power of Christ; and the life that we live in grace we have not by the power of nature, but by Christ; therefore he will preserve us and keep us, as john 17. 12. saith Christ of those that thou hast given me have I lost none: We are all dead by Adam, but we are made alive by Christ, so Revel. 2. 16. Christ is called the root and the generation of David. It is a Metaphor taken from herbs in a garden, Simile. that although the stalk and the leaf die in the winter time, yet they are preserved in the root, and when the spring time cometh they will put forth again; so though we die in ourselves yet we are preserved in the root which is Christ, although the stalk and the leaf die yet we are safe in the root. The use is. Seeing that the Church is the body of Christ, Use therefore all injuries and wrongs that are done unto the Church, Christ takes as if they were done to himself: not only 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 thyself thou art a member of Christ, look what disgrace thou bringest on thyself, 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 we abuse them to drunkenness? look what disgrace we cast on ourselves, we bring on Christ, because we be Christ's Members. Therefore, Chrysostome saith well, O man by thy sin thou dost not disgrace thy own self, but another; and the shame doth not rest on thy own body, but it rests on another man's, that is, on the body of thy Lord and Master jesus Christ. So Augustine saith, if thou have no care of thine own self, yet have care of Christ; and if thou care not for defiling of thine own body and disgracing of it, yet take heed of defiling and disgracing of the body of Christ; rest not on thyself, but on Christ: therefore how careful should we be, that we do not defile our bodies. SERMON LXIII. EPHESIANS 5. 25. Husband's love your Wives, as Christ loved the Church and gave himself for it. THere be five things wherein the dignity of the Church consists: 1. It is called the City of God, or the House of of God, because there is a special presence of God's 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 Ark, that there is no salvation without it. Two of these we have entreated of already, 3 and now are come to speak of the third, Dignity of the Church. which is this; That the Church is the Spouse, and the Bride of Christ, because it hath pleased Christ to bestow himself on the Church to marry and to adjoine himself to it in the most nearest bond that may be; Man and Wife are not nearer tied one to another by the bond of marriage, than Christ hath tied and bound himself to her by the bond of the Spirit: therefore the Church may well be termed the Spouse and the bride of Christ: as Cantic. 5. 1. I am come into my garden my Sister, my Spouse, so john 3. 29. He that hath the bride is a bridegroom, but the friend of the bridegroom which standeth and heareth him rejoiceth, because of the bridegroom's voice: So Revel. 21. 9 saith he, Come I will show thee the Bride, the Lamb's 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, Simile. saith she, Let thy handmaid be a servant to wash the feet of thy servants of my Lord: so we may say, what Lord, wilt thou make me thy Spouse, and they Bride, it is honour and glory enough for me to be a poor servant to wash the feet of the meanest of thy servants. Now as many lines come from one Centre, so there may be many points deducted out of this point. First, 1 seeing the Church is the Spouse and the Bride of Christ, therefore, He loves the Church: He loves the Church. Three ways. the love between man and wife is great; but the greatest love is between 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 between them, SERM. XLIII. and the greatest bond in grace is between Christ and the Church. It is said, Esay, 43. 4. Since thou wast precious in my sight, thou hast been 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 feet, and to know that I have loved thee. In my Text we see Christ hath not only loved the Church, but hath made declaration of his love: we 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 thanks be to God, we need not say so, for Christ hath not only loved us, but he hath made declaration of his Love, that we may feel it and see it; If Christ should have loved us, and we should not have known it, it had been a great matter▪ But the comfort is the greater, that he makes declaration of his Love to us. Now in three things Christ makes declaration of his Love to the Church: First, 1 in that Christ hath spared no pains nor labour, nay hath given his own life and blood to redeem it; Sign of Love. greater love than this could no man show, 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 jaakob serve seven years for a wife in Syria, Simile. which he thought nothing: much more it was love, and great love in Christ, that he would be contented to be borne in a Stable, to be laid in a Manger, to sweat blood and water in the garden, to die that accursed death of the cross, and to be laid in the ground for us, Simile. 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 travel of his soul, and shall be satisfied, so we may be saved and brought home to God, this will satisfy Christ, he will think all his pains as nothing. Secondly, 2 Christ hath made declaration of his Love, in that he doth wash away our sins from day to day in his blood: Sign of Love. for whereas nothing in this world can wash away our sins, but his blood, it hath pleased him to dip a handkerchief as it were in his blood, to wipe away our sins; 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 feel his soul and conscience to be cleansed, and the blood of Christ to eat out the venom of his sin, Christ hath not declared his love unto him as yet, in any comfortable manner. Thirdly, 3 Christ declares his love to the Church, in that he sends love tokens unto her, Declaration of Love. which are the gifts and graces of his Spirit. A loving husband, if he be in a far Country, will send love tokens to his wife: Simile. there is never a messenger that comes, but he will send some jewel or piece 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 captivity captive, and gave gifts unto men; so when he came at the highest top of glory, he did not forget his poor Church, but sent gifts to it; as Acts 2. 35. it is said, Since than that he by the right hand of God hath been exalted, and hath received of his Father the Holy Ghost, he hath showed forth this which you now see and hear. This is a plain evidence that his heart is upon us, and that he doth not only love us, but makes declaration of his love, that we may see and feel it from day to day: Hence we may infer, though Christians be despised in the eyes of the world and not regarded, yet they be dear in the eyes of Christ, he regardeth and loveth them. Simile. We see a good wife if her husband love her, she cares not who hates her; so her husband be pleased, she cares not who is displeased: so it should be with a Christian, if Christ love him he should not care though the world hate him; so Christ be pleased, he need not care who be displeased with him. Secondly, 2 seeing the Church is the Spouse and Body of Christ, therefore he will richly endue the Church. Deduction. We see when a man marrieth with a woman, the marriage deeds be made, he gives her an interest in his lands, Simile. and indowes her with his goods: so Christ doth endue the Church with his righteousness, holiness, & with his merits: Thus Phil. ●. 9 Paul desireth that he might be found in Christ, that is, not having his own righteousness which is of the law, but that which is through faith in Christ: So also 1 Cor. 1. 30. saith the Apostle, But ye are of him in Christ jesus, who of God is made unto us wisdom, righteousness sanctification and redemption; that according as it is written, He that rejoiceth, let him rejoice in the Lord: this is another comfort to a Christian, that though he be poor in himself, yet he shall be rich in Christ; If a poor Maid marry with a rich Husband, though her father left her nothing nor never a friend, Simile. yet she thinks herself well provided for; so though we be poor in ourselves, our father Adam having left us nothing but sin, yet if we● can marry with Christ, he will richly endow us with all his Graces. Thirdly, 3 seeing the Church is the Spouse and the Bride of Christ, therefore he will adorn it with all his graces: Deduction. It is said Esai. 61. 10. I will greatly rejoice in the Lord, and my soul shall be joyful in my God, for he hath clothed me with the garments of salvation, and covered me with the Robe of Righteousness, he hath decked me as a Bridegroom, and as a Bride tireth herself with her jewels: And to the same effect we read Revel. 19 8. unto her was granted that she should be arrayed with pure fine linen and shining, for the fine linen is the Righteousness of Saints; so than the Lord will not leave the Church naked, but will beautify and adorn it with his graces; therefore we must labour to feel this and see it; for if our conscience shall tell us that we are naked not having one grace of his Spirit, than we do not belong to him, for without this golden garment of Christ's righteousness we shall not be set at the right hand of Christ, as it is Psal. 45. 9 but as long as we be naked and have not this golden garment on; we do not belong to Christ, for if we did, he would adorn and beautify us with all his graces in some measure. Fourthly, 4 seeing the Church is the body and spouse of Christ, therefore he will discharge the Church's duties: Deduction. A woman that is in debt when she is married to a man all her debts are devolved unto her Husband, Simile. she shall not answer the debt, but her husband because she 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 self bore our sins in his own body on the tree: and Rome 8. 3. (saith the Apostle) for that which was impossible to the law in as much as it was weak, because of the flesh, God sending his own Son in the similitude of sinful flesh and for sin, condemned sin in the flesh; Therefore seeing Christ hath discharged our debt and took it upon him, it is a comfort to the Church, that they shall not answer for it: Hence we may learn that when the Devil shall implead us for our sins and debts, we must not deny the debt, and say it is not so▪ but answer him: we be not the parties that are loiable to the Law: but he must go to our he band Christ, he hath taken our debt upon him, and will answer whatsoever can be required of us. To make this plain, as we read 2 King 4. there was a poor Widow that was impleaded for her debt, who comes to the Prophet and tells him of it. He asks her what she had left, she replies that she had nothing left, Simile. but a little cruse and a little oil in it; where upon the Prophet bids her go and borrow vessels of her neighbours, than shut the doors to herself; and power into those vessels and fill them: which she did, and so paid her creditors and lived of the rest. This is the Church's case, the Devil implead; her for debt and the Church hath nothing left but as it were a little Pitcher, the body of Christ, and yet out of this there hath run out such a deal of oil as that it hath sufficiently discharged all the debt of the Church: and this is another comfort to her, that he will discharge all her debts. Fiftly, 5 seeing the Church is the body and the spouse of Christ that one day we shall be brought home unto him to live with him for ever; Deduction. as Psal. 45. 14▪ it is said, she shall be brought to the King in ●a●ment of needle work; and in the next verse, With gladness and rejoicing shall they be brought, they shall enter into the King's Palace. Therefore this is a comfort to the Church, that although she cannot see him because she lives here on earth, and Christ in Heaven, yet there will be a time when she shall live for ever with him in glory and happiness: It was Christ's request, john 17. 24. Father, I will that those which thou hast given me, be with me even where I am, that they may behold my glory, which thou hast given me; it was one of Christ last suits to his father, that we should be brought home unto him. This is another comfort to the Church, that one day they shall enjoy Christ and live with him for ever in glory, howsoever they may have a great deal of trouble and affliction here; as Revel. 19 6, 7. there was a great voice (like a clap of Thunder) saying, Halleluiah, for our Lord God Almighty hath reigned, let us be glad and rejoice and give glory to him for the marriage of the Lamb is come; and his Wife hath made her s●lfe ready. All hearts should be filled with joy for this, and all souls should be replenished with gladness for that one day the marriage shall be solemnised when we shall be brought home unto him to live with him for ever. Lastly, 6 seeing the Church is the Bride and the Spouse of Christ therefore he will not be ashamed of us; Deduction. no good man will be ashamed of his wife (though she be but mean) in any place, nor before any company, no more will Christ be ashamed of us, Simile. but will confess us before God, though we be but mean: as Heb. 2. 11. For both he that sanctifieth, and they which are sanctified are all of one; wherefore he is not ashamed to call them brethren: saying, I will declare thy Name unto my brethren, in the midst of the Church will I sing praises unto thee: And again, behold here am I, and the children that thou hast given me: so Luk. 12. 8. Whosoever shall confess me before men, him shall the Son of Man confess before God and his Angels. As joseph confessed his father and brethren before Pharaoh, and was not afraid of them; so will Christ one day acknowledge his Brethren the Elect of God: this is another comfort, that Christ will not be ashamed of us howsoever we are not respected and regarded here, yet one day we shall be highly promoted: Christ will say to us, Come ye blessed of my Father, receive the Kingdom prepared for you, before the beginning of the World. Therefore, beloved brethren, sequester your thoughts from things present, and think on the things to come; think upon this joyful meeting of Christ and all the holy people of God; consider how great will our comfort be at that time: therefore love jesus Christ, be careful to pass your time here in holiness and fear, labour to repent of your sins, and to get faith in Christ, that ye may find favour with God at that time. Now there is another thing that I would commend unto you in regard of the time: That seeing Christ is such a comfortable Husband to us, Simile. let us take heed we do not displease him: we see a good wife will be loath to displease her husband at any time, if she hath given him any occasion of offence, she will not be at rest till she be reconciled, and her husband pacified and pleased with her: so seeing it is manifest at this present, by evident tokens, that our loving Husband is displeased by taking away the comforts of the Earth; for what a thing is it, that we should live on the Earth, and yet not see the fruits of it comfortably, but be strangers from it, in regard of the multitude of our sins? therefore I say, seeing we see him displeased with us, let us not be at rest till we be reconciled unto him, let us repent us of our sins, pray unto him and never give over till he be pacified and pleased with us. SERMON LXIV. 1 TIMOTHY 3. 15. That thou mayest know how thou oughtest to behave thyself in the House of God, which is the Church of the Living God, the Pillar and ground of the Truth. THe greater the Church of God is, the more is our comfort to be members of it; therefore I hope it will not be tedious to any to speak further of the dignities and privileges of the Church: Simile. for if one have a stately House, or a fruitful Field, he will not be weary to hear one tell him of the goodly Situation and Commodities that doth belong unto it; so because the glory of the Church is our glory; therefore it shall not be amiss, nor I hope tedious to any, that I insist to speak of the dignities of the Church of God. Fourthly, 4 the dignity of the Church is conspicuous in that it is called the Pillar and ground of Truth: Dignity of the Church. A metaphor taken from building, that as a Pillar sustains and upholds the house from falling, so the Church of God is a Pillar to uphold the Scripture and the Gospel, which otherwise the profane multitude of the World would let fall; and it cannot stand with another Society, but only with the Church of God; because there God is known; so we see Psal. 76. It is said, God is known is juda, his Name is great in Israel, For in Salem is his Tabernacle, and his dwelling in Zion: So also, Psal. 147. 19 He showeth his Word unto jaakob, His Statutes and his judgements unto Israel. He hath not dealt so with any Nation, neither have they known his judgements: so than it is an honour peculiar belonging to the Church of God, to uphold and maintain the doctrine of saving truth, which otherwise would be extinguished by the profane multitude of the World: Now two ways the Church is the Ground and Pillar of Truth: 1. Because it doth preserve and keep the Tables of Truth. Church ground and Pillar of Truth, two ways. 2. Because it doth deliver the doctrine of Truth to all her Children by the means of Pastors and Teachers; which the Apostle delivers unto us, Ephes. 4. 11. where he saith, When he ascended up on high, be led captivity captive, he gave gifts unto Men, etc. He therefore gave some to be Apostles, some Evangelists, some Prophets, some Pastors and Teachers, for the gathering together of the Saints, for the work of the Ministry and for the edification of the Body of Christ; that henceforth we be not Children tossed to and fro, and carried about with every wind of Doctrine, by the sleight of men and cunning craftiness whereby they lie in wait to deceive. For the first, it doth keep and preserve the Tables of Truth, in three respects: 1. It keeps the letters of the Scripture. 2. The true Canon of the Scripture, that is, the true number of the Canonical Books. 3. The Authority of the Scriptures. First, 1 It keeps the letters of the Scriptures, for the Scripture is the chiefest rich jewel and Treasure that Christ hath left his people, The Letter of the Scripture. therefore it hath been the care of the Church the Spouse, to preserve and keep the Scripture, as the chiefest jewel and Treasure left of her husband Christ: we see in experience, if a man leave a jewel or some other treasure with his wife when he goes into a far country she will be careful to keep it till he come home again, Simile. she will lock it up or lay it in some Box or Chest; so because the Scripture is a rich jewel left unto the Church by her Husband Christ, therefore, there can be no doubt but the Church was careful at all times to preserve and keep it? to this purpose Exod. 25. 16. The Lord commanded Moses to make an Ark of Shittim wood to put the Tables of the Covenant in: (that is, the written Law of God) and why should they put it into an Ark, or Chest of Cedar? But because it is the durablest wood, which will not rot, to teach us that the Lord would have the Scriptures preserved; therefore S. Paul saith Rom. 3. 4. That the Lord hath of trust committed the Oracles of Truth unto the jews, which were the Church of God: so that it is the duty of the Church to preserve and keep them: None hath done it but the Church, which hath not failed in any point: If a tender mother should have a spring that she and her Children live by to drink of, Simile. how careful would she be to keep it from all annoyances: so because the Scripture is as a Spring that the Church lives by, and drinks of, she and her children: Therefore there can be no question but that the Church hath been careful to keep it from all annoyances. It hath been an opinion of the Papists, that the Scripture was corrupted by the jews in the Original Text: but if this opinion were true, it were enough to bring in Atheism and all profaneness, for no body can deny, but if that the letters of the Scripture were corrupted in the Original, then that which is translated cannot be right. Here then to confute this opinion of the Papists which is enough to bring in flat Atheism and superstition, I will show you diverse arguments and reasons to prove that the Scripture hath not been corrupted, which because it is a point of learning, and a high one; therefore as God when he gave the Law to the People came down upon the Mount as low as might be, Simile. to deliver it to them: so I will come down as low as I can to make it plain to your Capacities who hear me. The first, Is drawn by comparison from a King; There is no King that would suffer his Statute laws to be corrupted in the fundimentall Points, and his public Records if he could help it; but God is our King, 1 and the Scripture is the Statute-Law of God and his public Records whereby he makes his Will known to Men, Reason, proving the letter of ●he Scripture hath been kept uncorrupted. and governs them, and therefore can we think that the Lord will suffer any to corrupt it, seeing he hath Power in his hand to help it, unless we think that God hath less care, than an earthly king would have of his laws. josephus' reports, and also Eusebius of a certain Poet that took upon him to apply a Holy sentence to a wrong end, who was stricken with blindness till he made confession of his fault: And of another that took a piece of Scripture to make a jest of it, who was taken with a phrenetical madness, and hardly ever recovered again. Now therefore if God do punish those that do profane the Scripture, then how much more will he punish them that do corrupt it, seeing God hath set this seal to it. This God makes good, Revel. 22. 18. For I testify unto every man that heareth the words of the prophecy of this book, If any Man shall add to these things, God shall add to him the plagues that are written in this book, and if any Man shall take away from the words of the book of this Prophecy, God shall take away his part out of the Book of Life: therefore, who durst meddle to corrupt it? The second reason is drawn from the Promise of Christ in Matth. 5. 18. Reason 2. For verily I say unto you till Heaven and Earth perish, one jot or one title of the Law shall not escape till all things be fulfilled; now by the law, he means the written Law of God: here we have the promise of Christ, that as long as Heaven and Earth endures, there is not one jot or title of the Law that shall be corrupted. The third is taken from the continual practice of the Prophets, Reason 3. Apostles, and of Christ himself: that still send the People of God to the Scriptures as the most sincere judges, as Esay 8. 20. To the Law and to the Testimonies, if they speak not according to this word, it is because there is no light in them: so 2 Pet. 1. 19 We have also a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place, etc. and Christ, john 5. 39 saith, Search the Scriptures, for in them you think to have Eternal Life; they are they which testify of me: So we see that Christ, the Prophets and Apostles call us to the Scriptures, as to the sincerest judge. Now if the scriptures had been corrupted and depraved, they would not have sent us to them; for there is no man that will send his servant to sea, Simile but he will tell him the danger of it, and of the Shelves, Rocks and Sands, and where they be, that so he may avoid them: so if the Scriptures had been corrupted, Christ, the Prophets and the Apostles would not have sent us to the Scriptures, but would have told us where the Rocks and Shelves, and where the dangers had been, nay if Christ had known the Scriptures had been corrupted, he would have made it known; or if he had seen that in time to come they would have been: therefore this practice of Christ, the Prophets and Apostles, in sending them to the Scriptures, shows that they were not corrupted nor depraved. The fourth reason, is drawn from the circumstance of time; which both Saint Jerome and Bellarmine do approve of, Reason 4. that if the Scriptures were corrupted by the jews, 1 it was either before Christ's time, or soon after his time, Argument. if it had been corrupted before his time, as he did reproove other corruptions, he would have reproved this also, but he did not reproove this, and therefore it was not corrupted before his time; again, it was not after his time, for as Augustine saith, the jewish Church endured but a while after his time, and then it did diffuse itself into all the world; then though the jews might have corrupted the books that were in their own hands, yet they could not corrupt all the books that were in so many sundry hands scattered all the world over; and therefore it was impossible for the jews to corrupt any Philo and josephus report that the jews lived two thousand years under the Law, when there was not one word corrupted; nay, they say that the the jews would suffer a hundred deaths before they would have corrupted any one word. So then this reason stands good, that it was not corrupted before Christ's time nor after his time, and therefore it is not corrupted in the Original. The fifth reason is taken from the judgement of the learned: Reason 5. saith Saint Jerome, if we make any doubt of any question in our Bibles, we strait run to be resolved of it in the Original tongue; if it be in the new Testament we go to the Greek, if it be in the Old Testament we go to the Hebrew; likewise Saint Augustine saith; if any man make any doubt or question of this or that in the Scripture, by and by we go to the Hebrew Bible to clear our controversy, as to the Canon law. Hence we conclude by these reasons that the Church hath preserved the letter of the Scripture without any corruption. Whereof we should make that use that Paul teacheth, Use 2 Cor 6. 1. We as workers together with him, beseech you also that you receive not the grace of God in vain: so than it is a grace and a great grace, that the Lord hath preserved the Scripture without any corruption in the Hebrew text: therefore I beseech you that you would not receive this grace of God in vain, but labour to grow in knowledge and to nourish thy faith, to increase the graces of his Spirit to the weakening of thy sins and corruptions. Now here may a question be made, Quest. indeed the Lord hath preserved the Scripture in the Original tongue without any corruption, but in the Latin and other tongues they have been corrupted, and therefore what is this to us, we cannot understand Hebrew? Again, there was a Popish priests who said, that we have no faith, because we have not the Word of God, for faith is grounded on the Word of God; but the Word of God (saith he) was written in Hebrew and in Greek, which translated into an other tongue, is not the Word of God; how then shall we in this case know it to be the Word of God? To this I answer, Sol. that the Lord doth by us, as joseph did by his brethren, Gen. Simile. 42. 12. first, he spoke unto them by an interpreter and afterwards by his own mouth; so the Lord doth speak unto us by the mouth of his servants, and afterwards by his own: as we know the king makes a proclamation of his will to his subjects in English, which when it cometh into Wales where they cannot understand it, by one of the king's subjects is taken and translated into Welch, Simile. wherein it differeth not a hair from the other; so it pleased God to proclaim his will to his servants in the Hebrew and the Greek tongue at first, after which they were translated into all tongues by his servants; so that there is not a hair difference between them in substance. ay, but how shall we know they be rightly translated? Hereto I answer first, out of Chrysostome, Quest. that we need not doubt but whatsoever is needful to salvation is set down plainly and clearly in the Scriptures; and Augustine adds, Ans. The first proof of true Translation. that all those places in the Scriptures which speak of Faith and good manners be plain and easy; therefore in plain and easy places the interpreters could not be deceived. Secondly, The second proof of true Translation. a man may know it is the Word of God in our tongue by the same means they may know it in Hebrew; and that is, by the purity, sincerity, majesty, and the power thereof to work on the souls and consciences of men. Therefore when a Christian shall feel and see the power of it work on men's consciences and souls with the same purity and majesty, they may safely say, It is God speaks and not man; It is the voice of my well-beloved that speaketh, as it is in the Canticles: if one put precious water into a glass, Simile. and after put it into an earthen vessel, by the taste and virtue of it he may know it to be the same water that it was in the glass; so we may know the Word of God which is in Hebrew and Greek, to be the same in our tongue by the virtue, purity, sincerity and power thereof; therefore the Popish priests opinion is but a trick of wit and scant that. ay, but there are some differences in the translations. I answer, first, Object. Sol. they differ not in sense, but in words and terms; for the Scripture contains such high wisdom as no one man is able to express it, therefore the diverse translators go as near as they can to express it, 1 some in one thing, and some in an other; and all to make known the wisdom of God to us, so that it cannot be denied, but that the difference of translations is a great help to expound the Scriptures. Secondly, I answer, that where there is any difference it is not in the substance or any material point, Sol. but it is in genealogies and years, and where any do find these differences they may be satisfied in it by the help of their pastors and teachers; to instance a few: 2 Matth. 1. 11. in the ordinary Bibles there is next unto josias, jakim: which in the new translation is left out, now if any man would know which of these are the better; let him look into the 17. vers. where he may see that all the Generations from Abraham to David are fourteen, all between David and the captivity fourteen, and from the captivity to Christ's time are fourteen; now look into your ordinary Bibles where are fifteen generations between David and the captivity, therefore the new translation is the better: so Exod. 3. 19 in the ordinary Bibles it is thus read, And I know that the king of Egypt will not let you go but by strong hand; the new translation hath it; And the king of Egypt will not let you go, no not by a strong hand: now how may a man know which is the better? I answer, he may know it although he have no other help than his own; let him look into Exod. 6. 1. there the Lord saith to Moses, now shalt thou see what I will do to Pharaoh, for by a strong hand shall be let them go: so herein the ordinary Bibles are the better: from these we infer, a wise Christian may help himself by the help of his minister, in any doubt about the difference of texts of Scripture: and to shut up all in a word it is plain and manifest by these premises that the true Church throughout all ages hath preserved the letter and text of the Scripture from all annoyances, taint of corruption, or the least soil that may be. The use hereof is: First, Use 1. seeing it hath been the care of the Church in all times to preserve the letter of Scriptures, therefore it must be every man's care to read it, be acquainted with it, and to meditate therein, so to profit by it; as joh. 5. 39 Christ counsels us; Search the Scriptures, for in them ye think to have eternal life, they are they which testify of me: so 2 Tim. 3. 15. Timothy was commended for that he had known the Scriptures of a Child, which were able to make him wise unto salvation; in like manner we must know the Scriptures and be acquainted with them to make us truly wise. Augustine saith well to this purpose that the two testaments are the two breasts of the Church that every Christian man must suck, to draw spiritual nourishment from, Simile. 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 lie by us, would we not bestow some time to read, meditate of it and be 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 be 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 books of the Scriptures are the trees of Life, whereof no man is forbidden to eat, therefore it must be our care to hear the Scriptures read, and to read them ourselves, meditate in them, and tell the good things that we learn from thence one to another. Secondly, Use 2. seeing it hath been the care of the Church to preserve the Scripture, it must be our care not only to read and to meditate in it, but also to believe it, and to put it in practice: as Psal. 124. David did: where he saith, by the words of thy lips I kept me from the paths of the cruel man; and again Psal. 119. 11. I have hid thy promise in my heart, that I might not sin against thee: See we must learn by the Scriptures to put it in practice, to sanctify us in our ways, to keep us from sinning against God, and to direct us in all the things we take in hand; this fruit and benefit we must draw out from it: saith Christ to the jews, I will not accuse you, but there is one will accuse you, even Moses, in whom ye trust. Simile. How shall Moses accuse them? not in his person, but by his Books and Doctrine, for that they did not believe nor practise, but neglect the things that were commended to them therein; so Moses shall accuse them, and draw such a fearful bill against them, as they shall not be able to answer, so we that be your Pastors and teachers we do not accuse you, but Moses, Paul and Peter doth accuse you, and will write such a fearful bill of indictment against you as you shall not be able to answer: Therefore labour ye to repent of your sins, to make conscience of your ways, to put in practice the good things that have been taught you, that so there be not framed a fearful bill of indictment against you, which ye shall not be able to answer: especially remember it, at this time to make use of it, seeing ye see by evident tokens that God is displeased with us, do not think that time will wear it out, but search into your hearts and into your lives to see what is amiss, repent of your sins, and turn to God that he may turn away this fearful judgement, that is come upon this land: Oh my good brethren, let us not pass away these things and make no account of them, but let us labour to put them in practice, seeing we know them, lest there be such a fearful bill of indictment framed against us, as we shall not be able to answer. SERMON LXV. 1 TIMOTHY 3. 15. That thou mayest know how thou oughtest to behave thyself in the House of God, which is the Church of the Living God, the Pillar and ground of the Truth. WE heard the last day that the Church hath three ways 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 mean, the true number of Canonical Books. Thirdly, in preserving the Authority of the Scriptures. We come now to the next Point which is, that the Church hath preserved the true Canon of the Scripture, What Canonical Scripture is. that is, the true number of the Canonical Books without adding or diminishing: Canonical Scripture is that which is given us of God is be a rule of faith and good life, by the which ye may be sure we may please God: The word Canon is a Greek word signifying a Rule, so the Scripture is a rule to square out our actions by: Simile. Those which work in curious buildings do not work by aim and guess, but by rule; so in the spiritual building of a man's soul and conscience, in making a spiritual house for God, we must not go by aim and guess, but by rule. We must hold us to our rule, so saith S. Paul, Gal. 6. 16. As many as walk according to this rule, peace shall be upon them and mercy, and upon the Israel of God: And Exod. 25. 40. saith the Lord to Moses, Look therefore that thou make all after the pattern that was showed thee in the mount: There the Lord had given Moses a pattern. Such a charge as this comes to every Christian concerning all his actions; see that thou dost it according to the pattern which the Lord hath jest thee in the Scriptures, to be a rule of faith and good life, and to build up thy soul and conscience in the assurance of thy salvation and hope of an heavenly life: Therefore it hath been the care of the Church to preserve the true number of the Canonical Books entire: Paul tells us Gal. 3. 15. Though it be but a man's Testament, when it is confirmed, yet no man abrogates it, nor adds any thing thereto, therefore seeing the Scripture is the best will and Testament of jesus Christ, there is no man that should add or subtract any thing from it. Now in the New Testament all is Canonical: It was the wisdom of the first Christians not to suffer any thing to go hand in hand with the word of God, lest the Lord should take up that complaint against them, Ezek. 43. 8. Albeit they set up their thresholds by my thresholds, and their posts by my posts, and the wall between me and them, etc. In the new Testament all is Canonical, but in the old, there are nine Book●s which are not Canonical, the two Books of Esdras, the Books of Tobit and judith, Wisdom, Ecclesiasticus, Baruch, the two Books of Macchabees, with some fragments of Daniel and Hester; as for the second Book of Esdras, it is very fabulous, as S. Jerome doth affirm; And Bellarmine confesseth, where he saith, S. Ambrose himself doth four times allege it, and yet it is not Canonical, because no council took it to be so, and it was not wrote in Hebrew: In the sixth Chapter thereof there are two monsters spoken of that Sea and Land could not hold Now this is a fabulous thing and a very dream, therefore (saith he) I wonder what came into his mind? so a certain Pope saith, for so much as it was found written in the Greek and not in the Hebrew, which was the tongue that the Scripture was wrote in, we hold it to be Apocrypha: Therefore now if any man shall demand, are there some Books Canonical, and some Apocrypha? I answer, that is called Canonical, which was written by the chosen Penmen of the Holy Ghost, and hath sufficient authority in itself to confirm our faith, and to persuade us that God is well pleased in the performance of those things which are required in it; saith Augustine, if were find any hard place, we are not to blame it, and to say it is not true; but we must say the fault is in the Printer, or in the interpreter, or it is because I do not understand it. Now the Apocrypha Books are such as were written by men, not so inspired though they were learned men, and such as were endued with the Spirit of God, yet a man is not bound to believe them any further than they have warrant from the Canonical Scripture. S. Jerome saith, though they were good men that wrote them, yet they be not of weight sufficient to confirm any Point of Doctrine no further than they have authority from the Scriptures: And Damascen saith, that they were good Books but yet they were not put into the Ark of God, and kept as the Canonical Scripture was, now here is the difference between them, the Canonical Scripture is the very word of God, etc. The Apocrypha though there be good things in it, yet in it there is some taste of humane frailty. Now if any man shall ask why did not the Church receive this as the Canonical Scriptures? I answer, there is good cause why they did not receive it; which hath four grounds for it. First, Why the Apocrypha was not equally received into the Church; four grounds. because the jews which were the Church and people of God did not receive it: S. Paul saith, Rom. 3. that to the jews were committed in trust the Oracles of God, but they did not receive these Books, therefore they were not the Oracles of God. But how shall we know that they did not receive them as the Scripture. I answer: First, because josephus which was a jew, tells us in his book against Appianus, 1 that the jews had two and twenty books which were written from God by Holy men inspired by the Holy Ghost, The jews received them not. saying, that other books there be which be not of the like authority because they were written since the succession of the Prophets. And S. Jerome saith, that as the jews had two and twenty letters, so they had two and twenty books that they admitted of; and of no other book beside into the Canon of the Scripture: This is so clear that Bellarmine himself confesseth it. The second ground is this, 2 they which did write the Apocrypha, were not the Penmen of the Scripture. Apocrypha writers were not Penmen of the Scriptures. We see in the speech Luk. 16. 27. where Abraham is brought in saying to Dives, they have Moses & the Prophets, let them hear them, so Moses and the Prophets were the Penmen of the Scripture: But the Apocrypha was not written by the Prophets: 1 First, because they were not written in Hebrew; which was the tongue that they wrote in; again, they would not speak and write in an unknown tongue to the people, because they would not bring that curse upon them which is spoken of 1 Cor. 14. 21. In the Law it is written, with men of other tongues and other lips will I speak to this people, and yet for all that will they not hear me, saith the Lord. 2 Secondly, because the Succession of the Prophets were ceased at that time when these books were written (as josephus saith,) for they were written in the time of the Macchabees: and David tells us, Psal. 74. 9 (prophesying of the destruction of the Church and true Religion which was in the time of the Macchabees) we see not our signs, there is no more any Prophet, neither is there among us any that knoweth how long. Therefore seeing it was not writ in the tongue that the Prophets wrote in, but in Greek; and they were written since the Prophets, therefore the Prophets were not the Penmen of them. The third ground is, that they be not in the number of the witnesses that Christ will stand to, 3 for these be Christ's witnesses, Luk. 24. 27. where it is said, and he began at Moses and all the Prophets, They be not of the witnesses Christ will stand to. and interpreted to them in all the Scriptures the things concerning himself: so verse 24. and he said unto them, these are the words which I spoke unto you whilst I was with you, that all things must be fulfilled which was written of me in the Law of Moses and in the Prophets and in the Psalms. Augustine faith well, that the jews do not account of any books save of Moses, the Prophets, and of the Psalms, to the which our Lord jesus gave witness; and Chrysostome saith, that the jews did divide the Scriptures into three parts, the Law, and the Prophets, and the Psalms, they be the witnesses that Christ stands to. But these Apocrypha Books are not within this number: therefore the Apocrypha is not received equally as the Scriptures are of the Church. The fourth is, 4 Because the Books themselves bewray that they be of man, and not of God: The wants and imperfections of the Books bewray so much. as S. Paul saith, Rom. 3. 4. Let God be true and every man a liar; but these Books there is none of them but have some taste of humane frailty in it, as Tobit 5. there an Angel is made to lie; but the elect Angels are pure and Holy, and cannot lie. Now for the Book of judith, that is a story devised for the Credit of the jews, for there was never such a King as is there spoken of, amongst the jews, nor such a high Priest, nor so long a time of tranquillity and peace for so many years together; as is spoken of, Chap. 6. 7, 8. And for Ecclesiasticus Chap. 24. 12. there the eternal wisdom is said to be a creature: Therefore hereby it may appear, that although there be some good things in them, yet they razed of the vessel of earth, whence they came, and show that they came not from heaven as the Canonical did, therefore the Church had good reason and ground not to receive these Books as the Scripture, and also to preserve the true Canon of the Scripture without addition or subtraction; and indeed it is well when the two Testaments may meet together without parting, that their lips may kiss each other, to join Moses and Christ, the Law and the Gospel together, seeing that the last words of the Old Testament ends with a Curse; and the New beginneth with a blessing, this is the generation of jesus Christ the Son of David the Son of Abraham. The uses are. Seeing it hath been the care of the Church to preserve the true rule and Canon of the Scripture without addition or distraction, Use 1. we should bless God and be thankful that he hath not left us without a rule in so many worldly distractions, where Kingdom is set against Kingdom, one learned man against another, in such variety of opinions, yet he hath not left us without a guide to direct both our lives and consciences in the right way, if we will obey it; as it is Esai. 8. 29. To the Law and to the Testimonies, if they speak not according to this word, it is because there is no light in them; so john 5. 39 saith Christ, search the Scriptures, for in them ye think to have eternal life, and they are they which testify of me; to the same purpose also 2 Pet. 1. 19 (saith he) We have also a most sure word of the Prophets, to the which ye do well that ye take heed as unto a light that shineth in a dark place, etc. Therefore we see that God hath given us a rule to direct us by in the time of distraction and danger: If one should have a long journey to go, Simile. and one should put into his hand a glass that would show him every step he should take, that he might not step one step awry, how thankful would this man be? such a glass is the Scripture, for we have a long journey to go from earth to Heaven; wherefore the Lord hath put this glass into our hands; that is, he hath given us the Scripture to show us every step which we should take, that if we set but one foot awry we may see it. Therefore how thankful should we be to God for it; Act. 17. 11. when Paul had preached the word there being opposition amongst them, they got to the Bible and searched out the truth of the matter whether it were so or no, whereupon it is said, many of them believed. Simile. So when the learned men and preachers have oppositions there being distraction and diversities of opinions amongst them, the Lord hath given us a rule; We must to the Scriptures: Therefore thanks be to God, he hath not left us to err and wander, but hath given us a direction to guide us: Augustin saith well, concerning this point, if there be any distraction or opposition about this thing or that thing, let Christ be the judge, for he speaketh in the Scripture; therefore this is an excellent blessing (which we are to be thankful for) that God hath given us a Rule to walk by. The second use is, Use 2. seeing God hath given us a rule to walk by, therefore no man can excuse himself and say, I would have done it if I had known it, or if some body had told it me, or if I had a rule to go by: Now there is no man can excuse himself and say he hath not a Rule, for God hath left him one in his word, which makes all unexcusable, as john 15. 22. Christ speaks: Simile. If I had not come and spoken to them, they should not have had sin, but now their sin abideth; so if God had not left us a rule and a direction to guide ourselves by in the Bible, we should have had no sin; but because God hath given us such a rule to walk by, therefore if we walk not according to it we have no cloak for our sin. Seeing God hath left us a rule to walk by? Use 3. It must be our wisdom to make use of this rule in our thoughts, speeches and actions. We see a man is much the better that hath a rule to work by, Simile. for he will stick it at his back, work by aim and not by guess; so Psal. 119. 33. saith David, Teach me O Lord the way of thy statutes, and I will keep it to the end: As if he should say, let me but know thy will, and I am contented to do it. If once we know Gods will, we must direct all our speeches, and actions to be ruled by it: It is a great infamy to any man to come into an order, and not to hold him to his order, Simile. as to be a Soldier or a Scholar, but much more to be a Christian, and yet not to humble one's self to the rules of Christianity, how just shall our condemnation be; the Rule of God's Word teacheth a man to be temperate and not to be overtaken with surfeiting and drunkenness, to be merciful, to deal conscionably in our ways, and not to misspend our time; to repent of our sins, and therefore when men will not hold them to their rule, to live temperately, walk holily and to make conscience of their ways; to deal truly and justly with men, to take heed they do not misspend their time, to repent them of their sins, if they do not these things they are fallen from their rule, and shamed in that they hold not to it. Augustin saith, there be a number of things that seem to be strait, but bring them to the rule, and then we may see their obliquities; so there be a number of things that seem to be strait and good, but lay them to the Rule, bring them to the Scriptures, and to the Law of God, than we may see a number of obliquities in them, and how short they come of the Rule; as 1 King. 17. when Elias applied himself to the Childs dead body, his face to the Child's, and his hands to the Child's hands; Simile. then did appear the dissimilitude between them, and how short the Child came of him: So when we shall compare our actions with the Law of God, than we shall see the dissimilitude and disproportions between them; and when we see how short we come of it, it must be our care to mend it, and to walk by rule. SERMON LXVI. 1 TIMOTHY 3. 15. That thou mayest know how thou oughtest to behave thyself in the House of God, which is the Church of the Living God, the Pillar and ground of the Truth. HOw the Church is called the ground and the Pillar of truth hath been in part declared already, for first, it hath preserved the letter of the Scripture; secondly, the Canon of the Scripture, that is, the number of the holy books; thirdly, the authority of the Scripture, of which I am now to speak. I say not that the Church giveth authority to the Scripture, but I say it doth preserve the authority of the Scripture, for if the Church should give authority to the Scripture then, the authority of the Church were greater than the authority of the Scripture: the Papists say that the Scripture is not authentical but by the authority of the Church; and another saith, to speak absolutely the Church is of more authority, because it giveth authority to the Scripture: this is the doctrine of the Papists, but the Scripture hath not his authority from the Church, but from God; so Saint Paul saith, 2 Tim. 3. 16. For the whole Scripture is given by inspiration from God, and is profitable to teach, to improve, to correct, instruct, etc. so 2 Pet. 1. 25. for the prophecies came not in the old time by the will of man, but holy men spoke as they were moved by the Holy Ghost: therefore because the Scripture is given by inspiration from God it hath its authority from God: unless we think it cannot be the word of God, unless men allow of it, so being favourable unto God; that unless God please men they will give no authority to his word, therefore the Scripture hath sufficient authority from God without any testimony from men, because it is the Word of God. Now here comes a question which the Papists make; How shall we know the Scripture, Quest. Sol. but by the authority of the Church? I answer, because we may know it by infallible arguments, and can prove it to be the Scripture. The testimony of the Church in this regard is, to show and declare that it came from God, he is the Author of it, it hath the Authority from God, not from the Church: the Church only declares and makes it known to her Children by infallible testimonies, that it is given by inspiration from God. As a poor man who carrieth letters from the king, Simile. can give no authority to it, but if any man make doubt whether it came from the king or no, he can show the king's hand and seal to it, and make it known to be so by diverse testimonies; so the Church can give to authority to the Scripture, but if any man make doubt whether it be the Scripture or no, the true Church can make it known by diverse arguments that it came from God? Seven Evidences of the Scriptures. and this is the office of the Church. Now there be seven evidences, whereby we may prove that the Scriptures came from God, the Author of them. First, 1 The purity of it; so Spiritual and full of holy Matter, of Goodness, justice, The Purity of it. Sanctity; forbidding vice, commending Virtue, void of all Corruption, and so far removed from the heart of Man, as that Man must needs think that it came from God. So Deut. 4. 8. Moses saith, What Nation is so great that hath ordinances and laws so righteous, as this law that I have set before you; So David, Psal. 19 The Law of the Lord is an undefiled Law: Hence we infer the purity thereof doth declare that it came from God. It is so Holy and Divine as no wit of Man could devise the like, all other laws which have been made by man in time, have been discovered, and their corruptions approved; even Lycurgus his Law, which was thought to be the best: All other Books which have been devised by the wit of Man have their corruptions. Amongst the Philosophers no Rose but had his prickle; no truth, without some mixture of falsehood; but this Book of the Scripture, the longer it is in the World, the more it is discovered, the more the purity and holiness of it doth appear: therefore this is an evidence that it came from God. Secondly, 2 we may know the Scripture is from God, by the majesty of it; By the majesty of it. that in so plain words and terms such high wisdom is contained therein, and so transcending the Nature and wit of Man, as no writing of man was ever like unto it: As the officers of the high Priests said of Christ, Simile. john 7. 46. Never man spoke like this Man: so we may say of the Scriptures, never did any Book speak like this Book: If all men's wits were laid together, they were not able to gather together one leaf like it; all other books of other writers, with two or three times reading them over, we may draw them dry, even the Books of Demosthenes, Plato and Aristotle; But if we should live a thousand years to read the Scriptures, yet still we should have one new thing or other. This doth show that all men's wits have a bottom, but the Scripture hath none: therefore we may say of other books, that they be as a little gold among a great deal of earth, Simile. but we may say of the Scripture as of the Pearl, that there is a great deal of Treasure comprehended in a little room. Thirdly, by the Power of it: for there is nothing in this world that the nature of Man can less digest at this day than the Scripture: 3 Men cannot abide to read the Scriptures, By the Power of it. and yet notwithstanding we see of what power it is, to work on the soul and conscience of Men, it closeth with them and makes them see their sins to repent for them, and brings them home to God: as Heb. 4. 12. saith the Apostle, For the Word of God is lively and mighty in operation, and sharper than a twoedged sword, and entereth through even to the dividing asunder of soul and spirit, and of the joins and marrow, and is a discerner of the thoughts and the intents of the heart: Now this power of the Word shows it is from God. Again, when a Man's Conscience is on the rack, there is nothing but God can relieve him, therefore this is an evidence that it is of God: because it is of power as well to convert, as also to comfort a Man when his Conscience is on the rack. Fourthly, 4 By innumerable prophecies and predictions therein that have been foretold and come to pass in the times appointed▪ By the Predictions of it. as Esay. 41. 22. (saith God) Let them bring forth, and show us what shall happen: let them show the former things what they be, that we may consider them, and know the latter end of them, or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are Gods: yea, do good or do evil, that we may be dismayed, and behold it together. So none but God can tell future things that are merely contingent: A man may foretell future things that depend on natural causes, but to foretell things that are merely contingent, none can do but God. But the Scriptures have foretold diverse things which have come to pass in the times appointed, and were merely contingent, therefore the scripture is from God. As Gen. 49. 10. there jaakob foretold of Christ's coming in the flesh; (saith he) The Sceptre shall not depart from judah, nor a Lawgiver from between his feet, till Shiloh come: this was very unlike that ever it should be, and yet the government continued in the Tribe of juda till Herod came (who killed the San●edrin) in whose days Christ was borne; so likewise David prophesied, Psal. 72. 8. that the Gospel should go through the World, and all Nations should yield obedience to it: This hath been performed, and so of all the prophecies foretold they should come to pass in the time appointed. We see the jews 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 spoke was true, and that came to pass: therefore though they could not abide the Prophets but killed them, yet they regarded their writings, and reverenced them. Fifthly, 5 by the sincerity of the Writers, that therein have not concealed their own faults: Evidence, by the sincerity of it. If Men must write of themselves, they will be sure to write the best, and not the worst: But those holy Writers have not spared their own faults; Moses writes of his own faults when he struck the Rock, and tells us that this was the cause why he could not enter into the land of promise: and David writes the 51. Psalm, which is a Psalm of repentance, (bewailing that horrible sin 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 known 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 bitterness and indignation of my spirit; this shows it came from God. Naturally, men labour to cover their own faults, to hide them, and speak well of themselves, to gain 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 show it came from God. It is a pretty consideration of a Heathen Man, Simile. He 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 himself; for, said he, if the Lion had made the picture, than he would have made the Lion tearing the Man, for every Man will be favourable to himself. 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, 6 By the wonderful consent of those which were the writers of it: both in regard of the matter and manner. Evidence, the consent of writers. First, for the matter, that it was writ by so many several Men, and at sundry times, and in diverse Countries and Kingdoms, 1 and upon several Occasions, and yet that they all consented in one thing: In the matter. what doth this show us but that they were all guided by one God, in this wonderful consent? Therefore, the Scriptures came from God. Secondly, 2 in regard of the manner they agree; for Amos being but a shepherd, Manner. and taken from following the sheep, yet writes as Divinely, Holily, and Excellently, as Esay that was of the King's seed and brought up at the Court; for he writes against the sins that were then used at the Court, especially against pride; as we may see, Amos 3. so likewise john and Peter, were poor fishermen and unlearned, and yet they write as Divinely, Heavenly and Excellently, as Paul did, that was brought up at the feet of Gamaliel. Let any man show me any other reason why Amos that was but a shepherd did write as Holily and Divinely, as Esay that was brought up at the king's Court, and why john and Peter which were but poor fishermen should write as Heavenly and excellently, as Paul that was brought up at the feet of Gamaliel, and I will yield to him, but I think there can be no other reason than this, that the same GOD that did assist the one, did assist the other. Seventhly, 7 by natural reason, for reason teacheth us that God must be worshipped; Evidence, by Natural Reason. then every Man's heart telleth him, that he must not be 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, Use 1. seeing the Scriptures are the word of God, therefore there is nothing more certain 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 we call created truth, but the faith of a Christian is grounded on an uncreated truth, for there is no comparison between created and uncreated truth, therefore there is nothing more certain 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 enticing speeches of man's wisdom, but in plain evidence of the Spirit and of power, that your faith should not be in the wisdom 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 rely on it, Simile. but we have a word and warrant from God, and yet we do not rest and rely on that, through corruption of man's heart and his nature, although the word of God is an uncreated truth and the other a created. Secondly, Use 2. seeing the Scripture is the Word of God, therefore it is the highest judge where all questions and controversies may be decided: the Prince and his letters are all one in law, Simile. so God and his Word is all one; therefore because the Scripture is the Word of God, it is the highest judge. Aquinas saith, whosoever bringeth a letter from one it is as if he brought the party; so when we bring God's Word for a thing, it is as if we should bring God, because it is the voice of God, who is the highest judge of all; therefore although a kingdom and a country should command us to do such and such things, if the Word of God condemn it, we must not do it. Gen. 3. When the devil came to the Woman to tempt her to eat of the forbidden fruit, saith she, God hath said we shall not eat of it; so a Christian should do when he meets with temptations and is tempted to sins, he must say, God hath said, I must not lie, deceive, profane the Sabbath, be drunken; I must not misspend my time, because God hath forbidden it therefore I must not do it. Thirdly, Use 3. seeing the Scripture is the Word of God, we must take heed we do not neglect it: because it comes from God, and is the voice of God that saith, fear God, love your brethren, live in charity one with another, walk holily and christianly, repent of your sins; therefore we must respect the voice of God: as it is, 1 Thes. 4. he therefore that despiseth these things: despiseth not man but God: therefore seeing God hath said, Pray continually, in all things give thanks; we must take heed we do not despise the Word of God. Fourthly, Use 4. seeing the Scripture is the Word of God, therefore this will direct us in the dangerous passages of this world, as Psal. 119. (saith David) thy Word is a lantern unto my feet and a light unto my path; so Matth. 2. Simile. when the Wisemen went to seek Christ there was a star appeared unto them, which they followed till it brought them to the house whereas Christ was; such a star is the Bible, the holy Scripture, if we follow it, it will not leave us till it bring us to Christ: Saint Basil saith, it is the manner of Mariners when they be at Sea, to direct themselves in their voyage safe home, Simile. by casting their eyes up to Heaven, in the day looking to the Sun; and in the night, to some bright star; so must thou do if thou wilt go safe to heaven, look to the Word of God and hold to it, that it may be a direction to thee, let not thine eyes slumber nor sleep, but follow on till thou come to a joyful beholding of God in Christ, and all the holy Angels and people of God where we shall live for ever and ever. We have already spoken of four points wherein the dignity of the Church consists first, that it is called the City of God; secondly, that it is called the body of Christ; thirdly, that it is called the Spouse of Christ; fourthly, Fifth dignity of the Church. There is no salvation out of it that it is called the ground and Pillar of truth. Fifthly, that it is like to Noah's Ark, that there is no salvation without it; Simile. for as in the old world all perished that were not gathered into Noah's Ark, their wisdom, Towers, castles and goods could not save them; so all that are not gathered into the Church they shall perish, it is not their wisdom, nor wealth that can save them, for the Church is the Ark of God, there is no salvation but in Zion, that is in the Church of God: therefore the holy Scripture saith in this place, of those God had a purpose to save, he added to the Church from day to day: so Ephe. 5. 23. Saint Paul saith, that Christ is the Saviour of his body, now the Church is the body of Christ, therefore there are none saved but the Church, that is none but they which are joined to Christ, and become members of him, as Iosh. 2. 18, 19 Simile. there we see a covenant was made between Rahab and the Spies, that she should hang a red thread, or a cord out of the window at their coming, so all that were within the house should be saved, but if they were out of the house, though they were her own kindred yet they should perish, their blood should be upon their own heads; such a covenant God hath made with us, that if we will get into the house where the red thread, the cord hangs, out of the blood of Christ, we shall be saved, but all that be without this house are like to perish, their blood shall be upon their own heads. Four reasons why thereiss no salvation out of the Church. Now there are four reasons why there is no Salvation but in the true Church of God. First, because there only the heavenly light shineth: the Church is the Goshen of God, Reason 1. where the heavenly light shineth when all the world over lie in Aeygptian darkness, as we see in the Scriptures: therefore because the heavenly light shineth in the Church, 1 joh. 5. 19 Col. 1. 15. 1 Pet. 2. 9 there is no salvation without it; so Esai. 59 10. (it is said,) We grope for the wall like the blind, as one without eyes, who stumbles in the noon days as in the twilight, wanting the light, Simile. they dash here, and there, they grope for the wall and cannot find it, so all that be out of the Church of God, want this same heavenly light, to shine unto them, they dash here and there, grope for the wall, lose themselves, and shall never be able to find the way to heaven, therefore because the light of God shineth in the Church only, there is no salvation without it. Secondly, 2 because we can have no Communion with Christ, unless we have Communion with the members of Christ: Reason. for as it is in the natural, so it is in the mystical body of Christ, in the natural body we cannot have Communion with the head, unless we have Communion with the members, for my hand cannot have Communion with my head unless it be joined to my arm; Simile. so we cannot have Communion with Christ, unless we have had Communion with his members, which is the true Church of God: therefore there is no salvation without it. Thirdly, Reason 3. because no where else we can look for a blessing but in the Communion of the faithful, and society of the godly. It is true indeed (as David saith) that the earth is full of the goodness of God, but the special blessing of God resteth only in the society of the faithful; as Exod. 20. 24. saith God, In all places where I shall put the remembrance of my name, I will come to thee and bless thee: so Psal. 113. 3. it is said of the Church, For there the Lord appointed blessing and life for evermore. Now the mountains of Zion are figure of the true Church of God; so the blessing of Zion is no where but in the Communion of the true Church; as john 5. we see a number of Lame men sick & diseased, lay at the pool side, waiting when the Angel of God should come down and stir the waters, because whosoever could get in after the waters were stirred was healed, what disease soever he had; so because in the society of the faithful, there is not one only Angel that descended, but God himself comes down by his grace and holy Spirit, to bless us, and to make his word profitable to us, therefore here we are to wait and to attend for this special blessing of God. Fourthly, Reason 4. because Christ reigneth only in the Church of God, all the rest of the world is under the power of the Devil and sin; so Mich. 4. 7. it is said, there the Lord shall reign over them in mount Zion, for ever and ever; as also Luk. 1. 33. and he shall reign over the house of jacob for ever, and of his Kingdom there shall be no end; that is, of the Militant Church: therefore because Christ reigneth in the Church of God, the Devil taking all the rest as his own, this is the fourth reason why there is no salvation without the Church: Thus much for the Doctrine. The uses are: First, Use 1. seeing there is no salvation but in the true Church of Christ, therefore we should be thankful to God, that he hath made us members of it, for we might else have perished in ignorance and blindness: this hath been the practice of God's Children in former ages; for Gen. 9 27. It was all the blessing that Noah gave to his Son japheth for his goodness in covering of the nakedness of his Father, (saith he) God persuade japheth to dwell in the Tents of Shem; and joseph become a great man in the Kingdom of Pharaoh might have made his Sons great men also, but he had more care to adopt them into the true Church of God, and to have God's blessing poured out upon them, than to make them great men in the Kingdom of Pharaoh; as we may read Gen. 43. 13. in like manner Hebr. 12. 24. it is said, that Moses by faith (when he was come to age) refused to be called the Son of Pharoahs' daughter, and chose rather to suffer adversity with the People of God; whatsoever Moses did when he was a Child, yet when he comes to discretion he refused to be called the Son of Pharoahs' Daughter, and had ra●her live in the Communion of the faithful, than be called in the princely honours of the unfaithful: Therefore seeing it is such a great blessing to live in the society of the faithful, Simile. we ought to be thankful to God that he hath brought us out of the belly of Popery, as jonas was delivered out of the belly of the whale. It is a pitiful thing to see a number of men live in the Church of God, who do not partake of the power of it, they live in the Church as fishes in the Sea which although they breed live and dye in the Sea, Simile. yet never taste of the saltness of it; so there be a number of men that are bred in the Church, live and dye in it, yet never taste of the power of it in their souls and consciences, nor partake of the holy graces of it. Therefore hath God brought thee to the Communion of the Church? Labour to partake of the blessings and graces of it, to grow in the fear of God, in the love of our brethren, in obedience to his commandments, in care to please him, in faith, in repentance, in knowledge, in zeal of his glory, and so our comfort shall be great at the day of judgement; but if thou do not grow in these things, great shall thy terror be at that time. Secondly, Use 2. seeing there is no salvation but in the true Church of God, therefore we should hold communion with it, and not suffer ourselves to be drawn from the society of it; as john 6. 68 When many slipped away, Peter himself could say, Simile. when Christ said to him, Will you all go? saith he, Master, whither shall we go? thou hast the words of eternal life: so when we see others to go out of the society of the Church and to be drawn away, let us say, whither shall we go? here are the words of eternal life, here are the means to get Faith and repentance here are the means of salvation & life everlasting. john. 9 When there was a question made whether jesus was of God or no; the blind man answers, (as if he should say) is it not a strange thing that ye ask me whether he be of God or no, and yet ye have seen the power of God in his person; for we read there these words, whether he be a sinner or no I cannot tell, but one thing I know that I was bl●nd and now I see: so men must be wise to answer temptations when some shall say to them, your Ministers are not the ministers of Christ, there is a fault in their Ordinations: We must answer again, I know not whether there be any fault in their Ordination or no; but this I know that once I was a swearer, a bad person, and a vile liver, indeed I once lived in blindness and ignorance, but by their ministry now I am come to see my sins, be humbled for them, and to lay hold on jesus Christ: Therefore whatsoever thou think my belief is they be the ministers of Christ. Historians report that there is a certain beast called an Hyena like a Wolf, that comes to the shepherd's house, and there moans and bewails himself, and if he hears any body named, he calls them out of doors, Simile. and then falls on them and makes a prey of them, so a number of such Hyena's there be in the world, who come and moan and bewail themselves, when they hear their names, they call them out of the doors, that is, out of the Church; then they fall upon them and make a prey on them: Therefore we should be wise to hold the Communion of the Church. Thirdly, Use 3. seeing there is no salvation but in the true Church of God, therefore the sentence of excommunication is the fearfullest sentence that is, other sentences condemns us in our bodies, goods, or our liberty, but this declares us to be of the Communion of the ungodly; by other sentences we are committed to the jail, but by this censure we are committed to Satan; as 1 Cor. 5. 5. saith he, when ye be gathered together and my Spirit, with the power of our Lord jesus Christ, that such an one be delivered unto Satan for the destruction of the flesh: Therefore this sentence is the fearfullest that can pass on a man. But here I will speak my conscience, it is a pitiful thing that such a censure should be used for every light and petty matter; there is never a surgeon that dare cut off the least finger of the King though it were diseased, but would use all means that might be before he did it, Simile. so there is never a poor Christian but is as dear to God as a King or the greatest Potentate that is; and therefore what great caution should there be used, before this censure of excommunication be pronounced against any man, but we have now cause to thank God that it is not so common amongst us as it hath been. There is also another fault amongst us, that a poor man many times stands excommunicated three or four years together; indeed there may be a fault in the poor man to stand so long, but let us take heed it be not for want of our help. Therefore as we are ready to contribute to the necessities of their bodies, so we should be to contribute to them in this case. But here may a Christian demand, Quest. 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 Thiefs, were he better to lose his money or his life? Ans. I answer he were better to lose his money, because his life is the greater, even so a man were better to lose his money than the means of grace, Simile. which is the greater. Another may here object and say, Quest. I, but how if a man cannot be absolved without he should sin against God and offend his conscience? To this I answer, that if the case be so that he cannot be absolved but he must sin against God, Ans. than he were better lose the Communion of men which is the lesser, than the Communion of God which is the greater; as john 9 we see the blind man whom the Pharisees had cast out Christ meets with, and said unto him, dost thou believe in the Son of God? as if he should say, notwithstanding this censure thy cause is good, thou art a blessed man: in like manner although the censure of excommunication hath passed upon thee, if thou believest in the Son of God, thy case is good, this may comfort Christians. Lawyers have a saying that unjust Laws bind no man; and Bellarmine saith, that there is a double Communion, an external and an internal Communion; the external Communion of the Church of God is in the word preached, prayer, and in Sacraments; the internal is in the graces of the Spirit, Faith, love and other graces: Now a man may be cast out from the external Communion, the word and Sacraments, (as when a man is put into prison or banished) and yet may have the internal Communion with the Church; a man may be cut off from his brethren in regard of outward society, but he can not be cut off from Christ. Simile. And these be the uses we are to make of this point. Now that we have spoken of the Nature of the Church, 2 in the next place we are to speak of the properties of it, The Properties of the Church. which are two: 1. It is a Holy Church. 2. It is a Catholic 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 return unto Zion, and will dwell in the midst of jerusalem, and jerusalem shall be called a City of Truth, and the Mountain of the Lord of Hosts, and the Holy Mountain: so in D●●iel, the Church is called the Holy People of God; and Revel. 22. 2. (saith S. joh.) And I saw the holy City, the new jerusalem come down 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, we (the Members thereof) must labour to be Holy. Now the Holiness of the Church is opposed unto three things that seemeth to take away Holiness from it: 3 First▪ Things seeming to oppugn the Holiness of the Church. the judgement of the world; for it thinks that of all societies they are the vilest and the worst; they think them to be but a company of dissemblers and hypocrites that profess the Word, but deny the Power of it: but we that are Christians believe that the Church of God is Holy, though the World think 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 condemns them, yet we believe that God hath a Holy company of People in the World. The second thing that seemeth to take away Holiness from the Church is, 2 that it is a united company of good and bad together: for I have showed you that the Church of God is like to a Flock, wherein are Sheep and Goats; a Floor wherein is Corn and Chaff; a Field wherein are Tares and Wheat; Simile. and yet these bad persons are no true Members of the Church, but like bad humours in the body. Again, the Faith of a Christian opposeth and doth believe that there is a company of Holy People, and that the wicked that live amongst them, do not defile the Holy things of God; for it is Paul's rule, 1 Cor. 11. 26. Let a Man therefore examine himself, etc. whereupon saith Augustine, Mark, thou that art a good Man, thou mayest eat and drink with comfort, if thou do examine thyself: and again, he that eateth and drinketh unworthily, eateth and drinketh his own 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 seems to take away holiness from the Church is the remainders of sin and corruption; 3 for there is no Man in the estate of Grace, but hath complained of this. So David Psal. 40. 12. My sins hath taken such hold on me, that I am not able to look up; and Paul complaineth, Rom. 7. The good thing that I would do, that do I not, but what I hate, that do I, etc. so in the best estate there is some remainders of sin: Therefore, although the World and the Devil should condemn them, yet we believe the Church of God is Holy. SERMON LXVII. 1 CORINTHIANS 3. 17. For the Temple of God is holy, which ye are. HAving spoken of the Nature of the Church, we began to speak of the Properties of it the last day, being two. First, we believe the Church of GOD is Holy: Secondly, that it is Catholic, agreeable to that part of our Christian profession. Now the Church of God is holy four manner of ways: First, Four ways the Church is Holy. In regard of the Holiness of their Faith, or by the Holiness of their Faith. 1 All other societies are foully spotted and tainted with error against the foundation, but this remains unspotted in the foundation: therefore the Church is Holy, because their Faith is Holy. So jude 20. But ye beloved, edifying yourselves in your most holy Faith, keep yourselves in the Love of God: So Matth. 7. 6. saith our Saviour, Give not that which is holy to Dogs. It cannot be denied but that there may be errors in the true Church; for as they be subject to all other sins, so are they to the sin of ignorance: as Levit. 4. 3. there was a sacrifice appointed for the Ignorance of the Priests and People; and Habakuk 3. the Prophet entitles, a prayer for the Ignorances': Therefore the Church may be ignorant of some things, as the Church of jerusalem was. Acts 11. 10. The Church was ignorant of the calling of the Gentiles, till they were informed by Peter; and in Cyprians time there was rebaptising held in the true Church: So in Augustine's time it was held as a thing needful to salvation for Children to receive the Lords Supper contrary to Saint Paul's rule, 1 Cor. 11. Let a Man examine himself; therefore it is out of question their may be errors in the true Church. But the difference is twofold: How the true Church may err two ways. First, that they do not err in the foundation; their errors do not strike at the heart, and let out the life-blood of religion, 1 but it is like the scratching of a Thorn, and therefore it remaineth Holy in the foundation. Simile. Secondly, 2 Though it fall into error, it is so assisted by the Power of grace as it doth not rest till it recover again; as mud being thrown into a fountain, rests not till it works it out and settles again; so though the Church fall into error, it is so assisted by the power of grace, Simile. as that it recovers again; as john. 16. 11. saith Christ, When he is come, that is the Spirit, He shall lead you into all Truth, that is, possess them with all truth, and lead them in all Truth: Peter himself did not know all, for he was ignorant of the calling of the Gentiles till he saw the vision: And then it was revealed unto him; so though the Church of God be ignorant for some time, it shall not so continue, but the Holy Ghost will lead it into all truth. Now with the holiness of their Faith, they must join holiness of life: as 2 Pet. 1. 5. saith he, moreover, join with your Faith virtue, and with virtue knowledge, and with knowledge temperance, etc. with saith, there must be joined good life: as of 1 Tim. 1. 19 saith S. Paul, of some having faith and a good conscience which some have put away, and as concerning faith hath made Shipwreck; they were not wise enough to join to the holiness of their faith holiness of life, but cast away a good conscience, made no conscience of known duties, and so made shipwreck of all the precious graces that they had embarked. In the 2 Thes. 2. 10. it is said, Because they received not the love of Truth that they might be saved, therefore did God send them strong delusions that they should believe lies: Therefore if men will not receive the love of the truth, that they may be saved, it is just with God to send them strong delusions to believe lies: therefore it must be our care that with holiness of our faith we join a Holy life. Secondly, the Church is holy by the imputation of Christ's righteousness, as 1 Cor. 2 1. 30. it is said, Christ is made to us of God the Father wisdom, righteousness, sanctification and redemption: so Christ is not only our justification, but our sanctification, for his holiness is imputed to us. In the Law as we may see Rom. 11. 16. In the first fruits all the rest was sanctified, though they ●●re not brought into the Temple nor presented Simile. before God, yet by th● first fruits the rest was made Holy, by a certain power, to the eate● and users of them; so because Christ is the first fruits that was offered to God in all the purity that might be, therefore the Church of God is made holy by relation from him. To this the Schoolmen agree, for saith Aquinas, every imperfect thing presupposeth some certain thing that is perfect, that it might be helped: all our holiness is unperfect in ourselves, therefore it must be made perfect by the holiness of Christ. In all accusations of the Devil, and conflicts of our consciences, we should come to God and say; Lord, though I am a sinner, unclean, and have infinite wants in myself, yet in my Head Christ, I am sanctified and made Holy; so that whatsoever I want in myself, it is made good in him. We see crystal, though it have no light nor lustre in itself, Simile. yet set it in the Sun, and it receiveth the Sun beams: so although we have no light nor manner of lustre in ourselves, yet if we be brought to Christ, we receive all the graces of Christ: therefore in the Revelation the Church is said to be apparelled with the righteousness of Christ. Thirdly, the Church is holy by inherent holiness: because there is never a true member of the Church but doth labour to be holy, though they be encumbered with a number of sins: Therefore Heb. 3. they are called holy brethren, and Esay 65. 12. It is said of them, and they shall call them the holy People, the redeemed of the Lord: for it is the care of every true member to be holy though they be troubled with many encumbrances, weaknesses and sins: Therefore whosoever thou art, that art not holy at all, for we cannot obtain to be perfectly holy in the estate of corruption, labour to be holy in some measure, use the means, and have care to rid and remove thy sins; for otherwise thou art no true member of the holy Church. A man may live in the Church till his flesh rot, or his eyes fall out of his head, and yet be no true member of the Church, no more than a wooden leg is a true part of a Man's body, Simile. which though it move and go with the body, yet may be laid in the fire when the body is in safety, because it is not joined to it, to draw life and motion from it; in like manner a man may live in the Church, and be no true member thereof, because he is not joined to Christ; nor can approve himself to his own conscience, or to the conscience of others; therefore as it is the care of every true member to be holy, so it must be the care of us that are in the Church. Fourthly, 4 the Church is holy, because there be the means of holiness: It is not so holy, as Corah, Dathan, and Abiram said Numb. 16. 3. to Moses and Aaron, ye take too much upon you seeing all the congregation is holy: Thus to have no need of Magistracy and Ministry, were a dangerous error for any to think: for the Church hath need of all the means of holiness, though there be some beginnings of it, yet they have need of Moses and Aaron, of Magistracy and Ministry; as Psal. 77. 20. it is said, that The Lord led the People of Israel, like Sheep by the hand of Moses and Aaron; the Lord led them with great tenderness and respect; he led them like sheep, but it was by the hand of Moses and Aaron, as long as the Church is in her Pilgrimage, it hath nedde of all means of holiness to guide and direct her to Heaven: in the Church are the Springs of life and salvation, there are the Scriptures and the means of holiness, all other companies and societies have not the like. Object. The Papists say, that they have more means of holiness 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. Bodily exercises profit little; mark, saith a good man, he doth not say they profit nothing, but they profit little when they want the main, (as Augustine saith) they run apace, and the more speed they make, the further off they be from Heaven. Now the Papists fail in too main things: Defects of Popish Holiness. first, in the true ground; secondly, in the true means of holiness: First, in the true ground, for before our works be accepted, 1 our persons must be in favour; for our works cannot please God till our persons please him: Failing. as Gen. 4. 4. But the Lord had respect unto Abel, and to his sacrifice: Some think to please God with their good deeds, and never seek to have their persons accepted by the means of Christ, and therefore they fail in the ground. Secondly, they fail in the true means, for righteousness and holiness come by union with Christ, 2 being engrafted and planted into Christ by a true faith, that the life that they live, they may live in the Son of God; Failing. and so Christ derives his holiness to them: but if they be not united and knit to him, they do not live in him. Wherein they may be compared to a Man that takes a Scions, Simile. and binds it to the bark of a tree, then waters it, and bestows great pains about it; nevertheless it withers, because it is not engrafted into the tree; so because they be not planted into Christ to draw holiness from him, therefore though they take great pains, yet all comes to nothing: so that they fail in the right ground and true means of holiness. Now because the true means of holiness is in the true Church, therefore it must be every Man's wisdom to take his best advantage by the use of good means to profit by it. Simile. We see the little Bees though they keep their hives in a wet day, yet when a storm comes, they will get up so much the sooner, and be the more painful; in like manner if we be hindered by foul weather or by sickness, when God offers us occasion, we should be so much the more painful and diligent, because the true means of holiness is in the Church. Here let us apply to ourselves. First, Use 1. seeing then the Church of God is Holy, therefore it must be every man's care to be holy, for if there be any disproportion or dissimilitude in any of the members, it makes a deformity in the body, as if one hand be long, and another short; one hand white, and another black; one cheek red and another pale; one eye clear, and another thick: Simile. so when one member is holy, and another profane; when some make conscience of their ways, and other live in gross sins, this makes a deformed body; therefore it must be the care of every one as the Church is holy, so to be holy. We see the wild beasts that were savage and cruel before they came into Noah's Ark, Simile. when they were there, they laid aside their ferocity and wildness, 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 wildness and profaneness, Simile. and labour to be holy. We know what was Th●ma●s speech to Ainmon, such a thing as this ought not to be done in Israel: so when we are tempted to any sin or uncleanness, 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, Use 2. seeing the Church is holy, we must take heed that we do not disgrace or defile it that are the members of it, for the shame, disgrace and blot doth not rest on ourselves, but on the Church: as in john 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 material Temple, much more will he be with those that defile the spiritual 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, Mark, 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 be professors and religious; and therefore you have disgraced the Church of God by your sins and brought a blot on it, you (I say) that be the members of it, because the Church of God is holy and you be unholy. Thirdly, seeing the Church of God is holy, we must take heed, we do 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 do my Prophets no harm; so Zech. 2. 8. God says, he 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 be called an Apostle, because I persecuted the Church of God: and Senacherib though he overcame many countries and Kingdoms yet when he came to besiege jerusalem, the Angel of the Lord destroyed his Host, so that he was compelled to go home with shame; So Revel. 20. 9 when Gog and Magog, went to compass the Tents of the Saints and the beloved city, it is said, fire came down from Heaven and devoured them, therefore men must take heed how they meddle with the Church to annoy or hurt it. Fourthly, Use 4. seeing the Church of God is holy, it must be our care to keep it so, and to rid it of drunkards, whoremasters and unclean persons: so we see, 1 Cor. 5. 13. saith the Apostle, Put away from amongst you that wicked man; it must be the care of the Church, to rid out them that be evil: Simile. (Chrysostome saith) if a man should have a fountain committed to him to keep for a King, would he let Hogs and beasts descend into it, with their feet to mud and puddle the water? so saith he, thou that art a minister, God hath committed a fountain to thee to keep, not a fountain of water but a fountain full of life and Spirit and the blood of Christ, therefore it must be thy care to keep the fountain pure, and not to let every beast come in to defile the same; seeing the Church of God is holy, it must be thy care to keep it holy, and that no man doth defile the holy things of God. Thus much for the first property. The second property is, 2 that the Church of God is Catholic, that is, it is generally diffused and spread all the world over: Propertie of the Church. This word Catholic is not found in all the Bible, yet as long as the sense is there we may retain and keep it, seeing it is not against any point of our Christian profession. As for the signification of it, the word is the same both in Latin and Greek, and signifieth general: whence we infer, the Church of God seemeth to take his name from our Lord jesus himself, where he saith Act. 1. 8. And ye shall be witnesses unto me both in jerusalem and in all judea, and in Samaria and unto the uttermost part of the earth. Here the observation may be this; that if we find new words, as long as the sense is not new, nor the Doctrine, we may receive them, but if both the words, and the sense and Doctrine be new, that is, if it be not found in the Scripture, than they are to be rejected and refused; therefore because transubstantiation is a new word, and the Doctrine is new, the sense not being to be found in the Scripture we are to reject it; for before the Lateran Council there was no such thing heard of, which brought in both the word and Doctrine, and made that a point of faith which before was never dreamt of. Now the Church is said to be Catholic in three regards: 1. In regard of Place. 2. In regard of Person. 3. In regard of Time. First, In three regards the Church is s●●d to be Catholic. the Church of God is Catholic, in regard of place; for it is not tied to one certain place, country or Kingdom, but God himself hath enlarged and spread it over all the world far and near: there was a time when it did belong to the jews, 1 and to those that did join with them, but now. Christ hath broken down the partition wall, Of place. and hath laid all the world common; now he hath enlarged the Church, and spread it all the world over. This is that Peter speaks of, Of a truth (saith he) I perceive that God is no accepter of persons, but in every nation he that feareth him and worketh righteousness is accepted of him: so Christ Matth. 8. saith, That many shall come from the east and from the west, and shall sit down with Abraham, Isaak & jacob in the Kingdom of God: so Eph. 2. 13, 14. but now in Christ jesus ye which were once a far off are made members, by the blood of Christ; for he is our peace which hath made both one, and hath broken down the middle wall of partition between us: and it is said Revel. 7. 9 And after these things I beheld, and l●e a great multitude of all nations, and kindreds, and people, and tongues stood before the throne, and before the lamb, clothed with long Robes, and palms in their hands. So than it is plain by the Scriptures that the Church is Catholic in regard of place, and is not abridged to no one country or Kingdom, but is spread all the world over. Augustine saith well, We are not to think it was enough for Christ to shed out his most precious blood, for one country or Kingdom, but it was to win the whole world to himself: and again he saith, By that which Christ gave for the redemption of man, they may perceive the great price and payment, which was his death and bloodshed, a thing of so great value or price, that it was not for any one country or Kingdom, but for all: and therefore it is called the Catholic Church. The use is first, Use 1. seeing that the Church is Catholic or universal, and consists of all countries and Kingdoms, therefore we should be thankful to God, that hath reserved us till this time, for we might have been born when the light of the Gospel shined only amongst the jews, and then we might have perished in unbelief; therefore thanks be unto God in that he hath brought us forth in a time when the Gospel is preached. And seeing it hath pleased God to do so, let us be wise to lay hold on the good means that is laid before us, come out of our sins and corruptions, that so we may be saved from them: if fish in a pond should be nigh poisoned with stinking mud and water, Simile. and one should come and cut a sluice through into fresh water, what would they do but go out into the fresh water? This is our case, we are like to fish in a pond that be poisoned in the mud and stinking water of our sins and corruptions, therefore seeing it hath pleased God to cut a sluice and trench through, and to open the bosom of the true Church to us, where the fresh water is, (the waters of life and salvation) it must be our wisdom to come out of our sins and to lay hold of the good means that are set before us. Secondly, Use 2. seeing the Church of God is Catholic, wherein there is the means of grace, therefore it must be our consideration to apply ourselves to lay hold on it in our life time while we live here: It is S. Paul's exhortation, 2 Cor. 6. 5. I beseech you brethren that you receive not the graces of God in vain: It is a great mercy that God doth offer in the true Church, where the means of grace are used, preaching, prayer, the use of the Sacraments, therefore let us apply ourselves to lay hold on it and to get good by it. You yourselves know that if earthly Paradise were to be recovered, and the Cherubins with the shaking sword removed, Simile. so that we might go in without any danger, would you lie down and sleep, would you idle out the time? no; I dare be bold to say that you would fly to the trees, gather of the fruit and eat of them, especially of the tree of life, that you might live for ever. This is the grace that God doth offer to us, (for the militant Church is the Paradise of God where there are trees of all sorts;) therefore what should we do, not lie down in the dust and idle out the time, but apply ourselves to eat of the fruit, especially of the tree of life, to feed on Christ by faith, to draw out all his graces that so we may live for ever. Secondly, 2 the Church of God is Catholic in regard of the persons; for it includeth all sorts of persons, Of Persons. rich and poor, high and low, noble and ignoble, wise and foolish, bond and free, and excludeth none. To this purpose saith S. Paul, Gal. 3. 28. There is neither jew nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ jesus: and S. Peter Act. 10. saith, I saw a vision of all sorts of birds and beasts, and there came a voice too, that bade him kill & eat; by which vision he did understand that God had then sanctified all sorts of men in the blood of Christ; there was a time when diverse men were excluded from the Congregation of the Lord, as Num. 22. the Ammonites & the Moabites, because they did not meet the people of the Lord with bread and water; but now it hath pleased God to take in all sorts of men, so that no man is excluded unless he will exclude himself; as it is said, Esai. 65. 25. That the Wolf and the Lamb shall feed together, and the Lion shall eat straw like the Bullock, and to the Serpent, dust shall be his meat; the sense is, that in the time of the Gospel the Lord will alter the naughtiness of men's hearts and bring them to join in holy sweet communion one with another, but if they would not attend him, but desire rather to live in their sins still, than they should live in God's curse, the Serpent shall eat dust; hence we are taught seeing God doth exclude no man, we must take heed we do not exclude ourselves. If a man comes to a King's Court in mean apparel and have no good attendance, Simile. he can have small hope of access to the King: oh but let him come to God's court, though he come never so meanly and basely apparelled, if he be well attended with faith and the graces of his Spirit, than he shall have access into the presence Chamber of Almighty God, therefore seeing no man is excluded do not thou exclude thyself: If a gift, grant or pardon should come from the King to certain persons that would claim it; there is no man that would exclude himself, and say it doth not belong to me: but every man would labour to have his part in it: so the Lord hath given a gift and a grant to bestow pardon of sins, the love and favour of God, Simile. heaven and happiness to all that will repent and believe in Christ: Therefore no man must exclude himself and say, it doth not belong to me, but labour to have his part in it. Thus the Church is Catholic in regard of the persons. Thirdly, 3 the Church of God is Catholic in regard of time; for it hath been in all ages and so shall continue to the end of the world; In Regard of Time. it began in Adam's time, and shall continue to the last man that shall live, it hath been in all times and it shall continue so long as the world doth last. For this world was made for the good of the Church, therefore God lets it stand for their sakes, and as soon as the people of God be gathered home then this world shall have an end; as the Prophet David hath it, Psal. 48. O God, according to thy Name, so is thy praise unto the world's end: so also Psal. 89. thy seed will I establish for ever, and set up thy Throne from generation to generation; and Dan. 2. 44. it is said, And in the days of those Kings shall the God of Heaven set up a Kingdom that shall not be destroyed, a Kingdom that shall not be given to another, but that shall break and destroy all those Kingdoms, and it shall stand for ever. Here we may see the honour that God brings us to, to be of that Communion and fellowship that all the Saints are of, to be of that Church that Adam, Abel, Henoch, Noah, Abraham, Moses, and all the rest of the Patriarches, Prophets, Apostles, and Christ himself were of, and all the holy men that have lived; as Ephes. 1. 11. saith the Apostle, Now therefore ye are no more strangers nor forrenners, but citizens with the Saints, and of the household of God, and are builded upon the foundation of the Apostles and Prophets, jesus Christ himself being the chief corner stone, so Heb. 12. 17. Saint Paul saith, for ye are not come to the mount that might be touched, etc. but ye are come to the mount Zion and to the city of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the congregation of the first borne whose names are written in Heaven and to God the judge of all men, and to the Spirits of just and perfect men: So than we see that this is the honour that God hath brought us to, to be of the same Church and company that the Prophets, Apostles, holy men, and Christ himself were of. Therefore (to apply it) first, Use 1. let us not lose the graces of God, like a slight huswife that keeps the empty cask, and box, and loseth the jewel; but let us labour to partake of the same graces with them, Simile. seeing we are of the same Church that they be of. Secondly, Use 2. seeing the Church hath been in all times past and shall continue to the world's end, therefore it may be our comfort in all the troubles that do befall it, when we see men conspire against, and labour to destroy it, yet notwithstanding all that they can do, it shall stand and continue to the world's end. It hath been in all times and it shall continue for ever; as Psal. 48. 8. David saith, As we have heard, so have we seen in the city of the Lord of Hosts, in the city of our God, God will establish it for ever; Therefore seeing he hath established the Church, it shall stand though all the world were set against it. Augustine saith well, The enemies of the Church though they come and gather themselves together to destroy and root it out; yet this is the comfort, Christ will keep it, he hath a sword to defend it, he will tie up the devil and shut up hell, that they shall not trouble the Church; therefore though we do not see the Church visbile, it not being patent and openly seen, but sometime hidden, as it was in the time of Elias from the fury of the world, ye we must believe that the Church of God is Catholic or Universal, that it hath been in all times, and it shall continue to the world's end. Now the Papists add somewhat unto this Article, Object. and say, that we must believe in the Catholic Romish Church, but this is first absurd in Religion: Ans. 1. and secondly, absurd in Reason: it is absurd in Religion, because the Romish Church must fall in the time of Antichrist (as the Scripture showeth) and as the Papists themselves say; but the true Catholic Church, that shall ever continue; therefore it is absurd in religion to believe in the Catholic Romish Church. Secondly, Ans. 2. it is absurd in Reason; because that Rome when it was at the best, could but be a part of the Church, and a part cannot be the whole Church (as Scholars know) therefore it is absurd in Reason. But they say that the name of Catholic doth properly belong to them: to this I answer, as Christ did to some that lived in the Church; Simile. Revel. 2. 4. that said, they were jews, but saith Christ, they are the Synagogue of Satan: so I may say of them, though they term themselves to be true Catholics, yet they be but a conspiracy against Christ. Now by three reasons I will prove that they cannot be true Catholics. First, Three Reasons proving that Papists cannot be the true Catholics. because always the true Catholics have taught that divine worship is to be given to God only and to no creature else, as Christ saith, Matth. 4. to the devil, thou shalt worship the Lord thy God and him only shalt thou serve; so likewise Revel. 22. john fell down to worship the Angel, 1 but the Angel said unto him, See that in no wise thou dost it, for I am thy fellow servant; and Saint Jerome saith, that we Christians do not worship any creature, neither Angel nor Archangel, but God only: now because they teach that we should worship stocks and stones, and the works of men's hands, therefore they are no true Catholics. Secondly, 2 because true Catholics 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 between God and man, 1 Tim. 2. 5. the man Christ jesus; so Heb. 13. 15. saith he, Let us therefore by him offer the Sacrifice of praise always to God: so Origen also, we Christians offer up all our prayers to God by the means 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 Catholics. Thirdly, 3 because the true Catholic Church hath taught for sixteen hundred years together, that men should not equivocate, should not speak one thing and think another, but should speak the truth from their hearts: as Ephe. 4. 25. saith the Apostle, Wherefore cast off lying, and speak the Truth every man to his neighbour: so Psalm. 15. He that speaketh he truth in his heart, is one of them that shall inhabit Gods holy hill: therefore we cannot say one thing and mean another, for the oath is according to him that taketh the oath, and not according to the mind of him that sweareth: but the Papists teach that a man may equivocate, swear one thing and mean another, and therefore they are not true Catholics. Now the use of this is, Use seeing in this world is the true Catholic Church and the means of Grace, let it be our wisdom to lay hold on the good means that is set before us, before we remove hence. I have showed you heretofore if a man should send his servant into the Indies with a ship to fill with gold, Simile. and there might have it, but fills it with rubbish, stones and gravel; when this servant comes home, he may look 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 souls and bodies, and into the Church of God, there we may have gold to fill our ships with, that is, the graces of his Spirit, therefore if we shall fill our ships with rubbish, gravel or dirt, that is, with sins and corruptions, we may look for a cold welcome home, for in the Church of God there are the springs and fountains of grace, therefore why do we not apply ourselves to fill ships with the purest gold; to get faith, repentance, prayer and all the graces of the Spirit, that so we may have comfort at our return to God? SERMON LXVIII. 1 JOHN 1. 3. That which we have seen and heard, declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son jesus Christ. HAving spoken of the Church in the next place we are to speak of the special benefits and blessings that God doth bestow on it, for the Church is God's peculiar and chosen people that he hath drawn out of this world; therefore it pleaseth him to bestow greater blessings and more special favours on them than on all other societies and assemblies whatsoever. It is true indeed that there be common blessings that he bestows upon others, as it is said, Psal. 119. 69. that the earth is full of thy goodness O Lord: and so Matth. 5. 45. For he maketh the Sun to shine on the evil and on the good, and sendeth rain 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 God's servants, wherein none of the wicked have their parts; and therefore as David saith, Psal. 31. 19 How great is thy goodness O Lord, which thou hast laid up for them that fear thee, and done to them that trust in thee, etc. the prophet doth not say positively much goodness is laid up for them that fear God, but makes a question and saith, how much goodness? and so Psalm. 147. ult. he hath not dealt so with every nation, neither have they known his judgements; so there be special 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, wisdom and learning, and be enabled to maintain Arts and Sciences, yet notwithstanding there are special blessings that none of the wicked have their parts in, that do belong to his children only to enjoy by the means of Faith: so Genes. 17. 18, 22. Abraham prayeth to God that Ishmael might live in his sight: the Lord told him, that he had heard him concerning Ishmael, 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, he maketh great men of them, and rich, giveth them wisdom, children and such like, but his covenant he doth establish with Isaac, his special blessings and favours he bestows on none but his own children to be enjoyed by Faith. Now there be two reasons why the Lord doth so, and it is not unprofitable for a man to consider of them. First, Two Reasons why God withholds worldly things from his Children. because the godly may see what a goodly and rich portion the Lord hath appointed for them, that so if any ways either through the falsehood of the devil or other provocations they be pulled out from the enjoying thereof they may labour to recover it again, knowing no where to have better entertainment than in the house of their father: 1 this it was that brought home the Prodigal son to his father's house, Simile. when he considered the happy estate of those that lived therein; that they had bread, and bread enough, and not only the sons, 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 deal 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 sleep in the dust, and when they shall be raised up to glory; that is no small allurement for them to return again unto the house of God: Simile. so we see Hos. 2. 7. it is there written of God's people, to whom he will show a special favour; Though she follow after her lovers, yet shall she not come at them, though she seek them, yet shall she not find them; then shall she say, I will go and return to my first husband, for at that time was I better than now: in like manner when we are gone from God and fall from him by our sins, this will be a great means to recover that we may return again, when we consider it was better with us when we walked with God, and made conscience of our ways, than now when we in vain labour in sinful vanity; so that then we return, when we see we can find no where better entertainment than in the house of God. Secondly, it is not unprofitable for a man to consider what great blessings and benefits God bestows particularly on the Church, 2 that the wicked of the world may see what goodly things they have lost, and what rich blessings and benefits God hath given and granted out to the Church; to such as be poor sinners and strangers: that the consideration of these blessings and benefits may provoke them to come home to God, and to have communion with the people of God, that so they may have their parts in these blessings and benefits; as Hest. 3. 17. We may see that many of the land became jews, for the fear of the jews fell upon them. But what is the fear of an earthly King to the fear of God? and what are the privileges of an earthly kingdom, to those blessings and benefits that God bestows on his people? therefore if such a small matter provoked them to be jews, how much more should such great matters provoke the men of this world to become Christians, and to be of the society of God's people? Now there be two sorts of blessings given unto the Church, 2 some whereof appertain to this life, Sorts of blessings given to the Church. some to the life to come: those that he hath given us to enjoy in this life are the communion of Saints, and the forgiveness of sins: Some in this life, some in that to come. those that appertain to the life to come, are the resurrection of the Body, and the life everlasting: Such therefore is the goodness of God to us, that he doth not only lead us in the hope of future things, but he hath given us something present in hand, till he bring us home to Heaven, to the enjoying of all the rest of his blessings. The Lord promised to the Children of Israel to bring them to the land of Canaan, and to put them in possession of it; but first they were a long while led in the wilderness: when Moses sent spies into the land, which did bring home unto them of the fruit thereof, Simile. to taste of it; as it is Numb. 12. 18. that so they might have comfortable hope that one day they should enjoy it: even so it pleased God in the wilderness of this world to give us a taste of Heaven and Glory, and of the Life, to come, that we might long after the full possession of Heaven and happiness: therefore we may admire at the kindness of God, who giveth us somewhat in hand present, so that all our happiness is not laid up in hope; as Tertullian saith, the Lord hath given us a pawn and pledge, that one day he will render the whole to us. Now of the blessings that God doth bestow on his People in this life; The first is the communion of Saints; The first blessing God bestows on his people in this life, is the Communion of Saints. for we do believe that there is a blessed and holy Communion of Saints in this world, and that there is no communion like it. There be diverse communions in this world, there is a communion of thiefs, spoken of Prov. 1. 14. Cast in thy lot amongst us, we will all have one purse. So there is also a communion of darkness, as Esay, Communions of the wicked. 5. 12. say they, Come I will bring joy, and we will fill ourselves with strong drink, 1 and to morrow shall be as this day, and much more abundant: so likewise there is a communion of the enemies of God: as Psal. 2. 1. Why do the Heathen rage and the People murmur in vain, 2 the kings of the Earth band themselves together, 3 and the Princes of the Earth are assembled against the Lord, and against his Christ: so we see that there be diverse communions in this world, but fearful and heavy shall the end of all these be; for as they have had communion together in sin; so shall they have communion in pains and torments. So as you heard out of the Parable, Matth. 13. Christ saith, The tares shall be bound together in bundles, that is, all the wicked, such as hinder the growth of the corn. Augustine thus expounds that part of the Parable, where Christ saith, The tares shall be bound together in bundles; that is, every kind of sinner shall be bound up together; the Adulterers together, the Thiefs together, the Drunkards together, and perjured persons together; they shall be bound together in bundles for the further increase of their torments: for as many straws or sticks being bound together in a bundle, Simile. serve to set one another on fire and to increase the flame; so the number of the wicked being bound together shall increase one another's torment and grief: so that it shall not be (as the World saith) the more the merrier, but the more the greater torment; fearful and heavy shall the end of all such Communions be: therefore let us labour to have Communion with the Saints, in Faith, Repentance, the graces of the Spirit; and then we shall have Communion with the Saints in glory. As Mat. 8. Christ saith, that They shall come from the East and from the West, and shall sit down with Abraham and Isaak and jaakob in the Kingdom of God. So Gen. 25. it is said that Abraham when he died, was gathered to his people: Abraham was a holy and a faithful man, and therefore when he died, he was gathered to his people, that is, to such as he was, to holy and faithful people: so likewise in the same Chapter, Ishmael when he died, was gathered to his People, he was a bad man, and was gathered to such as himself was; for look of what communion a man is, to the same he shall be gathered: If thou art an adulterer thou shalt be gathered to such; if a Thief, to Thiefs; if a Drunkard, to Drunkards; if a Swearer, to Swearers: for look what communion thou art of, to the same thou shalt be gathered: Therefore if thou wouldst not then have communion with such as thiefs be, etc. have no fellowship with them in their sins; but labour to have communion with the Saints in Faith and Repentance, and in the graces of the Spirit in this life, and then thou shalt be gathered to such, and enjoy with them glory in the life to come. Now the communion of Saints consists in three things: 1. That we have Communion with God. 2. That we have Communion with Christ. 3. That we have Communion one with another. First, 1 we have Communion with God; whereas before we were strangers by nature, Communion with God. and had not to do with God: nay, there was none that could bring us into favour with him but by Christ: so S. john saith in this place, and it is said, Eph. 2. 13. But now in Christ jesus ye which were once afar off, are made near by the blood of Christ: so also Heb. 12. 23. saith the Apostle, But now ye are come to Mount Zion, and to the City of the living God, the celestial jerusalem, and to the company of innumerable Angels, and to the Congregation of the first borne whose names are in Heaven, and to God the judge of all. This communion is the comfortablest communion that is in this world, therefore above all things let us be thankful to God for it; because other communions of this world, though the best, are not fit to compare with this: for to have communion with kings, princes and great men in the world, with Angels, Archangels and Saints, and not to have communion with God, all this were nothing; because In his presence is fullness of joy, Simile. and at his right hand pleasures for evermore. We see holy Ruth was contented to forsake her Country and kindred, and to live a poor life, to have communion and fellowship with the People of God; so much more we should be contented to leave our sins and corruptions, and to endure some hardship to have communion with God; as David, Psal. 84. had rather be a mean man in the Communion of Saints, than to live in great estate without it: the Queen of Sheba pronounced them happy and blessed that did stand in the presence of Solomon, but how blessed and happy may they be pronounced that stand in the presence of God, and have communion with him; therefore above all things labour to have communion with God by his Spirit, and do not deprive thyself thereof by thy sins, but nourish it in yourselves by all good means. Now this communion that we have with God stands in two things; Our Communion with God stands in two things. first, He communicates to us his Wisdom, Power, justice, Mercy, and Glory: so that there is not a drop or dram of goodness in God, but it is for the good of his servants and people; as his Power to defend them; his Wisdom to direct them; 1 his Mercy to save them; and his Glory to impart to them: so Psal. 23. David saith, The Lord is my Shepherd, I shall not want; and elsewhere, The Lord is my light and my salvation, the Lord is the strength of my salvation, whom shall I fear, the Lord is the strength of my life, of whom shall I be afraid? so Hannah saith, 1 Sam. 2. He hath raised up the poor out of the dust, and lifted up the beggar out of the Dunghill, to set them among Princes, and to make them inherit the seat of glory: for the pillars of the earth are the Lords, and he hath set the World on them: so than the People of God have Communion with him, in that he communicates all good things to them. The second thing wherein our communion with God stands is, 2 that we may communicate all our griefs, sorrows, troubles, wants and necessities unto him, and lay them down in his lap: therefore in all our wants, sorrows and griefs, let us go to God and he will ease and relieve us: as David saith, Psal. 34. 4. I sought the Lord and he heard me, yea, he delivered me out of all my fear: so we are exhorted 1 Pet. 5. 7. Cast all your care on him, for he careth for you. And therefore dost thou want food to feed thy body, or clothes? seek to God, he will relieve thee: dost thou find troubles, Simile. art grieved? go to God, he will ease thee: when a man hath any grief or trouble in his mind, it is an ease to him if he have a trusty friend to break his mind to; and many times there is somewhat that troubles a man that he dares not tell his friend, lest he should upbraid him with it, or cast it in his teeth: and again, a man may make his mind known to his friend, who cannot ease him nor supply his wants; but if we communicate our griefs to God, he will not cast us in the teeth with them, but will ease us, and supply all our wants, and he is not only able, but willing also to help us in what thing soever we stand in need of; therefore it is a blessed thing to have communion with God, in that a man may communicate all his griefs, sorrows and wants to him. We see that Adam had communion with God, but when he had sinned against him he lost it, and hid himself from God: therefore when we have communion with God, let us take heed that we do not sin against him, and lose our Communion with him; but if we be overtaken, let us labour to repent, and so recover ourselves again: this is the first part of our Communion. The second part of our Communion is with Christ; 2 and indeed we can have no communion with God, Communion with Christ. but it must be by means of Christ; for we are all sinners and great offenders, so that we are become enemies to God, and there is no way to reconcile us, but by a Mediator; that is, by jesus Christ. Philosophers say, that things that be in extremes cannot be brought together but by some middle matter; so God and sinful Man are two extremes, whom none but Christ could bring together. jaakob saw in a vision a Ladder that reached from Earth to Heaven; this Ladder (Saint john tells us) that brought Heaven and Earth together, joh. 1. ult. is Christ; so all our communion with God is by means of Christ. Now in our communion with Christ, Christ communicates four things to us. there are some things that Christ communicat's to us, and there are some things that we communicate to him. Four things Christ communicates to us: First, 1 Himself; not his Spirit and his graces only, but Himself also: therefore seeing that Christ giveth Himself, Himself. let us be ready to receive him, for this is the greatest blessing that can be given us: as Esay, 9 6. For unto us a Child is borne, Quest. and unto us a Son is given: But some man may ask by what means is Christ given? I answer, by our willingness in receiving him offered in the preaching of the Word, Sol. and in the use of the Sacraments. Even as a father that means to give his child house and land, Simile. the father is willing to give it, and the child to receive it; in both there is a mutual agreement: so God for his part is willing to give us Christ, if we be willing to receive him; and by this mutual agreement, Christ becomes ours; and then we may say, I thank God Christ is mine, even as sure as the meat I eat, or the Coat I put on my back, or any lands or livings my father hath left me. Secondly, 2 the right of his death and merit; so that whatsoever is due to Christ in regard of the right of his death and merit we may claim at God's hand: The right of his death and merit 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 cross mine, and his pains mine to my eternal comfort: therefore in the troubles of conscience, and accusations of the Devil, we may go to God and tender before him the death and merits of Christ: if we should tender our own righteousness, this would shame and disgrace us: If a man should be imprisoned for a debt, which was paid by a surety, if he could find the surety, he would bring him to the judge, and say, here is the Man that did discharge my debt; Simile. here are the empty bags that the money came out of that paid my creditor; surely any judge would acquit that Man: so when the Devil shall implead us for our sins, we may go to God and show him Christ, and we may quiet and stay ourselves here, saying, This is he that hath paid my debt, here is the empty purse, here are the empty veins 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 claim Christ: Simile. He hath not done by us as the unjust Steward did by abatement, but he having quite wiped out all, hath given us a new bill, and hath made God a debtor to us. Thirdly, 3 the power of our spiritual life; We indeed are able by nature to move and stir, Power of spiritual life. and to do the duties of our calling, to buy and sell, etc. but are not able to stir a foot to Heaven to look after that, nor move towards it, till Christ communicates a spiritual life unto us. So 1 john 5. 12. saith he, He that hath the Son hath life, and he that hath not the Son hath not life; as 2 King. 12. 21. the dead Soldier was not able to move or stir, till being laid in the Sepulchre of Elisha, he touched his loins, and then he revived and stood upon his feet: so we are dead by nature, and not able to move or stir a foot in the ways of God, till we touch the Body of Christ by Faith, than we revive and stand up, life comes into us again. Fourthly, 4 the dignity of his own estate, for by nature Christ is the Son of God, The dignity of his own estate. and he makes us the Sons and Daughters of God by Adoption and Grace, and draws us into the same dignity and honour with him to be called the Sons of God. But it is a harder matter for us to be made the Sons of God, than for Christ to be made the Son of Man. Now as Christ communicates something to us; 2 so we something to him: We communicate to Christ three things. We communicate to him three things: first, our Nature; secondly, our sins; thirdly, our troubles and afflictions. Here we see what an exchange we make with Christ; He communicates to us himself, the right of his death, merit and spiritual life, and the dignity of his own State; and we communicate to him our nature, our sins, and troubles. First, 1 we communicate to him our Nature, and that not in the best estate, Our Nature. when it was in integrity, but since it was disgraced, and subject to sicknesses, diseases and troubles; this is the change we make with Christ: like Hiram and Solomon; Hiram gave to Solomon gold and silver, and Fir trees, and what the heart of the King could desire; and Solomon gave to him a few dirty Cities. Simile. In like manner Christ giveth to us what our heart can desire, his own self, the right of his death, merit and spiritual life, the dignity of his own estate, and we give him a few dirty clothes, our bad nature disgraced with sin, subject to troubles and afflictions: If we would have communicated any thing, it should have been of the best, because He is God blessed for ever, Amen; it should have been when our nature had been in the best estate: but we communicate to him our sins and troubles; therefore we should admire Christ's love and goodness to us, that will accept of this exchange. Secondly, 2 we have communicated a worse thing than this, our sins: as 1 Pet. 2. 14. Our sins. who his own self bore our sins in his body on the tree, etc. all the wicked shall carry their own sins on their back to Hell with them, but the sins of the godly, are laid on the back of Christ, he bore them; the cruel Soldiers laid the Cross on Christ, and made him to bear it, but we laid a greater burden than that on him, the burden of our sins; for the weight of the cross is nothing to the weight of our sins. Thirdly, 3 we communicate to Christ our troubles and dangers; as Esay, 63. 9 Our troubles and dangers. In all their troubles he was troubled: and Col. 1. 24. Now I rejoice in my sufferings for you, and fulfil the rest of the sufferings of Christ in my flesh for his body's 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. Simile. there was an exchange between king Solomon and Hiram, he gave Solomon gold, silver, Fir trees and Cedar trees, and all that the heart of the king could wish; and Solomon gave Hiram twenty dirty cities in the land of Galilee: but it is a better exchange that Christ makes with us, for he giveth all that the heart of a Christian can wish; his wisdom, righteousness, himself, his merits and death, a spiritual life and the same dignity and honour with him; but we again repay him with our nature sins and dangers: therefore hence let us learn to admire this great kindness and love of Christ to us that will be content therewith. Now as the Saints have communion with God and with Christ, The Saint's communion one with another. so have they communion with one another by means of love: as Exod. 25. Simile. We see the golden Cherubin did so look towards the Ark, and the Mercy seat, as that they looked one towards another: So we must look to God, and to Christ by the eye of faith, as we must have one eye also to one another by love. This society 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 society in the life of nature, much better is it in the life of grace. We see in a house, the posts that are compact together are a great stay against the wind and weather; Simile. so the Communion and society of the Saints one with another, is a great stay and strength against the temptations of the Devil. It is a good saying that Chrysostome hath; Naturally a Man hath but one head to advise him, one tongue to speak for him, two eyes to foresee dangers, two hands to work with, and two feet to go with: now (saith he) if a man had this skill and cunning that he 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 help him, and his feet a thousand feet to go for him, he would hardly be circumvented by any policies: Therefore, it is a good thing to labour to have communion with the Saints, and to be 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 Saints with the living stands in five things. 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 rejoice for the welfare and grieve for the troubles and dangers that befall one another: 1 they wish well to those that be a thousand miles off them, Communion of affection. 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 fight I have for your sakes, and for them of La●dicea, and for as many as have not seen 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 work 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 wheels went; and when the beasts were lifted up, Simile. the wheels were lifted up; the reason whereof is there given, because the spirit of the beast was in the wheels: 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 do not say they be all of one judgement, for there is diversity 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 esteems one day above another, and another man accounts every day alike: so verse 2. One believeth that he may eat of all things, and another which is week eateth herbs: so we 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 unity of affection: so that they desire the good, and wish well one to another. It is Paul's rule, Rom. 14. 5. Let every man be fully persuaded in his own mind; and else where he saith, Let us therefore as many as be perfect be thus minded, and if any be otherwise minded, God shall reveal the same things unto him. Aquinas saith that the effect of charity is not concord in judgement, but in men's wills and affections, that wish well one to another; as diverse Physicians be sent for to a sick person, some of them think that the best way to cure the party, Simile. is to take away all the corrupt blood at once; others think 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 unity in will and affection, in that all of them intend the good of the sick party: so it is in the sins and corruptions of the Church; some think that it is best to take away all the sins and corruptions of the Church at one time, but the sober minded think that it is best taken away by little and little: here is a difference of judgement, but unity of will and affection all intent the good of the Church: Therefore when men for every little matter and diversity of judgement shall part brotherly love, we may suspect that they do not belong to the Communion of Saints. Secondly, 2 in communicating of their gifts and graces one to another: as 1 Pet. 4. 10. Community of Graces. Let every man as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of God; so than such are exhorted as be the people of God to be ready to communicate good things one to another: so Matth. 2. when Christ was risen and had appeared to Mary, she could not hold, but she telleth it to the Disciples; so also john 20. when the Disciples had seen Christ, they could not hold, but as soon as they saw Thomas, say they, Oh, We have seen the Lord: in like manner when we have any good thing made known to us, we should not hold it to ourselves, Simile. but make it known to our friends and acquaintance. We see in nature, if a Bird find but a worm, she will carry it to her young ones and make them partakers of it; so when we have got any good thing we 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 society, Simile. so whatsoever we get out of the preaching of the word, it should go to the common good of those that we are over: a man should not keep it to himself, but impart it to the common good of his friends & acquaintance, or wife and children; Simile. as in the law the shelled fishes were unclean, because though the meat was good yet a man had much ado to come by it; so when men have good things and are not ready to impart and communicate to one another they be so far unclean men. Thirdly, 3 in spiritual Sacrifices; the Saints be free men, and yet they be every bodies servants as far as their ability serveth; In spiritual Sacrifices. as Colos. 5. 13. saith he, by love serve one another. We have heard out of Exodus that if one household were too little for the eating of the Paschall Lamb they should join with another house; Simile. so if we be not fit for Prayer and conference and other holy duties, we should desire the help of our brethren that have better graces than ourselves. Now these spiritual Sacrifices that we owe to the Saints, stand in four things: 1. In Exhortation. 2. In Admonition and good Counsel. 3. In Consolation. 4. In Mutual Prayer. First, 1 In exhortation: for the People of God must exhort one another to fear God, Exhortation. and to make conscience of every holy duty commanded; as Heb. 3. 13. saith S. Paul, Exhort one another daily whilst it is called to day, etc. so Heb. 11. 24. Let us exhort one another to provoke one another to love and good works. So it is not enough for a man to bring himself on in Religion, but he must stir up the care of other; as Zech. 4. 2. the Prophet saw a vision of a golden Candlestick with a bowl on the top of it, and seven Lamps thereon, with seven Pipes to the Lamps, which were on the top thereof, and two O live trees right over it to drop down fatness to nourish the lights with; so every Christian is a shining Lamp, and we must be as Olive trees to drop down fatness or oil into the heart of our brother, Simile. to nourish the light of God that is in him, therefore it is woeful thing, to see that men do neglect this duty, that they do not exhort one another and yet meet many times in the week and on the Sabbath day, and pass away the time with a deal of idle talk and let this duty slip; so that they cannot say as the Disciples said, did not our hearts burn when we talked with such a man? Secondly, 2 Admonition and good counsel when they be fallen, so to recover and restore them again, Admonition. as Gal. 6. (saith S. Paul) Brethren, if any man be fallen by any occasion into any fault, ye which are spiritual restore such a one with the Spirit of meekness, considering thyself, lest thou also be tempted; The word in the original is a metaphor taken from a Surgeon, Simile. that is to set a joint, who useth it with great tenderness to bring it to his right place; so we must do when we see our brethren fallen into any fault, use them gently to restore them again, and we must labour to recover them with the Spirit of meekness considering lest we also be tempted. It is not the manner of the world to do so, but they make tabletalk of it, and speak to the disgrace of others; but we must consider that we ourselves may be overtaken, and therefore as we would have others to deal in meekness and love with us (when we are fallen) so we must do to our brethren. We see in a shipwreck that those that escape and get to the shore first, Simile. get up to the top of a high tower, mountain or rock, and hang out lights and Lanterns, that so they may direct the rest of their company to the same harbour: So we must do when we have suffered shipwreck in our consciences and are recovered again, we must hang out as it were lights and lanterns, advise and admonish others and give them good counsel, that so we may bring them to the same harbour, that we are arrived at. Thirdly, 3 we owe to our brethren Christian consolation and mutual comfort, because that ordinarily the cross doth follow them and accompany the people of God, Consolation. for if a man be a sincere Professor of the Gospel through the malice of the Devil and the fury of the world, always the cross doth accompany him, and therefore the brethren had need to comfort them, as 1 Thes. 4. 18. saith S. Paul, Wherefore comfort yourselves with these words: and Prov. 31. 6. it is said, Give ye strong drink unto him that is ready to perish, and wine unto him that hath grief of heart: As in a sick family where they are given to fainting they have bottles of Aquavitae and Rosa-solis to refresh and comfort them; Simile. so the Church of God is a sick family, and therefore must have bottles of Aquavitae and Rosa-solis to comfort and to cheer them; that is, we must have comfortable words to cheer and refresh them: but we see job 6. 14. He complains of this (saith he,) He that is in misery ought to be comforted of his neighbours, but men have forsaken the fear of the Almighty: so David complains, Psal. 69. 20. Reproach hath broken my heart and I am full of heaviness, and I looked for some to have pity on me, but there was none, and to comfort me, but I found none. Therefore we must take heed that this be not laid against us at the day of judgement. Fourthly, Mutual Prayer, to pray for one another, as james 5. 16. it is said, 4 Pray one for another; so that the Prayers of the Saints are for the common good of the whole body of them: Mutual Prayer. this is a great comfort to be one of the people of God, in the time of danger and temptation; for one cannot be the least member of the Communion of Saints, but he shall have his part and portion in all the Prayers of the Saints. We see in one Country there are diverse ships go to the Sea, some traffic in one thing and some in another, some for gold and silver, some for other commodities, but all such as they bring home is for the common good of the whole country: So the Prayers of the Saints are like unto a number of ships that go to Sea, some of whom make request for this thing, and some for that; but whatsoever they bring home, all tends to the common good of all the body. Fourthly, Fourthly, the Saint's Communication in Riches. the Communion of the Saints consists in Communicating of Riches and goods to one another: Gal. 6. 10. it is said, while you have time do good to all, especially to the household of faith: so Hebr. 13. 16. To do good and distribute forget not, for with such sacrifices God is well pleased: so also 2 Cor. 8. 7. Therefore as you abound in every thing in faith, and utterance, & knowledge, and in all diligence, and in your love towards us, see that ye abound in this grace also. There is no one duty that men come more short in than in this, men are contented to pray, and advise others, but this they stick at, they cannot be contented to communicate of their goods to them; neither can they abide to part with any of their Riches, this they stick at: But Matth. 2. 11. we see the wise men came to worship Christ, and presented to him gifts, gold, frankincense and myrrh: They did not only worship him, but did also impart to him of their treasure and goods. It is the manner of the world that they can be contented to worship Christ, but they will not let any thing come from them to refresh the Saints; they will not part with any of their goods to them. Augustine saith well, It is not meet that in a Christian commonwealth, one should surfeit and another starve, that one should live in plenty and another in want; for we have all one master and are redeemed with one blood, we came into the world all after one sort, and shall all inherit one Kingdom of glory; therefore we should not think it much to make our brethren partakers of our Riches and goods: and again, (speaking out of Psal. 68 saith he,) men lay up for their Children, and their children keep it for their Children; but what hast thou laid up for Christ? if thou wilt not give him thy whole estate yet let him have a Child's portion: Matth. 21. Simile. we see when Christ came riding to Jerusalem on an Ass, some strewed garments in the way, some cut down boughs and branches; so do thou if thou be not able to strew thy garments in the way, that is, to take the poor members of Christ and feed them, yet cut down branches at least; that is, speak comfortable words to them and pray for them; and then at the last day how comfortable will it be to thee that Christ shall say in the sight of men and Angels; Here is the man that hath fed me, clothed me, etc. Therefore we should love this part of the Communion of the Saints. SERMON LXIX. GALAT. 6. 2. Bear ye one another's burdens, and so fulfil the Law of Christ. WE see in experience that if a man hath a timber SERM. LXIX. tree he may have out of it a great deal of good stuff fit for building; Simile. so out of one part of our Christian faith (though the words be few,) there may (if it be well handled) run out a great deal of good matter. We showed the last day that as the Saints have Communion with God and with Christ, so they have a blessed and happy Communion amongst themselves. Which is threefold: First, Of the living with the living: Secondly, Of the living with the dead: Thirdly, Of the dead with the dead: Now the Communion of the living with the living consists in five things, which I will not now repeat, but go on where we left; which was to excite and stir men up to the putting in practice of the duty of Communicating to our brethren in things of our temporal estate: and to that end I will now insist on these three things following. 1. That there ought to be such a Communion of our goods and riches. 2. The true bounds and limits of it. 3. The Reasons that should move us to it. First, there is such a duty to be performed; as Deut. 1 15. 11. the Lord saith, because there shall be ever some poor in the land, That there ought to be a Communion in goods. therefore I command thee, saying, Thou shalt open thy hand wide to thy brother, to the needy and to the poor of the land; so Eccl. 11. 1. saith he, Cast thy bread upon the waters, for after many days thou shalt find it: Give a portion to seven, and also to eight, for thou knowest not what evil shall be upon the earth: If the clouds be full they will pour forth Rain, etc. so Gal. 6. 11. while we have time, do good unto all men, Simile. especially to the household of faith. We see in Nature that the hand receives not meat into itself, but puts it to the mouth, the mouth to the stomach; and the liver cannot hold the blood, but conveyeth it into the veins; 2 now if there be any such Communion in the parts of nature, much more should it be in the mystical body of Christ. The bounds and Limits of this Communion of goods. Secondly, what the True bounds and Limits are? herein we will show you first: 1. The Excess. 2. The Defect thereof. The Excess is, to give too much; the Defect is, to give too little, so both be faulty; the Excess is, rare, and few there be that offend that way. The Excess is; 1 when men give away all, and leave nothing to themselves to maintain wife and children with, The Excess of giving. according as the anabaptists teach, who ground themselves on Act. 4. 32. where it is said, And the multitude of them that believed were of one heart and of one soul, neither any of them said, that any thing that he possessed was his own, but they had all things common. To whom I answer first, that the Communion that is here spoken of, is a communion of love only, as Phil. 16. all things were common by love; and yet, Paul would not dispose of his servant without his leave; so Act. 5. 4. Peter saith to Ananias, Whilst it remained in your hands appertained it not to thee, and after it was sold was it not in thine own power? So this was a Communion of love. Secondly, the Church of God at that time was in extremity and in one place, so that there is not the same measure to be used in the time of the peace and enlargement of the Church, as is in the time of want and extremity: Therefore when the Church was in extremity and want they did well to sell their portions and to impart them to the common good of all; but in the enlargement of the Church, Paul showeth, 1 Cor. 16. 1. Every firstday of the week, let every one of you lay by him in store as God hath prospered him, etc. And the Disciples did not contribute all their goods to the Saints; therefore in the Communion of Riches and goods, there may be an Excess. The Papists teach also the same, that we ought to give all to the poor and to leave ourselves nothing, and say, this is an estate of perfection: But I demand of them, if a thorn should be a fruit tree, that should be common whereby the poor might be relieved by it, whether were it better to cut down the tree and impart it all, Simile. or to let it stand to let them have the fruit of it to relieve them from time to time? I do not doubt but every man that hath discretion will say it is better that the tree should stand still and the poor be relieved by little and little, than to cut it down and give away all at once; so it is better for a man to retain his wealth and to relieve his poor brethren by little and little continually, than to give away all at one time & none at another: so Aquinas saith, It is not the part of a liberal man to give all away from himself at once to relieve the poor, but to retain the greatest part to himself, to play the good husband with it, that he may be giving continually. Object. But the Papists Object, and say, that Christ commanded the Rich man to go sell all that he had, and to give to the poor. Ans. To this I answer, that that commandment or precept was personal to that man only in a special service: as john 15. Christ told Peter that unless he did wash him, he could have no part in him; why was it such a great matter to have Christ to wash one. I answer, it was a great matter if he should have despised or contemned it, he might have justly perished, Simile. because it was a personal precept to him only; so because this precept to the rich man was a personal precept, it was his sin that he did it not. Secondly, Another kind of Excess. It is an excess to give above a man's ability, so Act. 11. 18. where there was a famine throughout the world foretold by Agabus; which came to pass in Claudius Caesar's days, than the Disciples every man according to his ability purposed to send succour to the brethren that dwelled in judea: So there must be a rule, and bounds used that we should not give above our ability: as I said even now out of 1 Cor. 16. where the Apostle saith, so do ye also every first day of the week, let every one put aside by himself, and lay up as God shall prosper him; therefore when men be so ready to help others, as that they undo themselves, this is not the Communion of Saints but a Communion of fools. Therefore every man must give according to his ability; as Psal. 12. 5. it is said, A good man is merciful and dareth, and will measure his affairs by judgement; that is, he will so help others as that he will not undo himself, but that which he doth he will do in discretion. The Schoolmen have a saying, charity is especially to give to ones self first, and then to show it to others: A good man in doing of charitable duties, aught to do so much good as that he do not undo himself; therefore if any do so give to others, as that they leave nothing to maintain their wives and children, and such as belong to him; these men want discretion: for it is S. Paul's Rule in the 1 Timoth. 5. He that provides not for his own, (namely for his household) denieth the faith and is worse than an infidel. Now as there may be an Excess in giving, 2 so there are Defects, as when men give too little: The Defects of giving. This is that sin which is common in all places, to sin in the Defect; not only in it is the sin of the common people, but also of Christians; therefore men must so deal with them that be in need and want as they desire that other men should do to them in the like case. First, 1 men sin in the Defect, when they will part with nothing let the occasion and need of the party be what it will be. Defect. Little do these men know what S. james saith, judgement merciless shall be to him that showeth no mercy; and Act. 8. Peter saith to Simon Magus, thou and thy money perish; whereupon saith Gregory, It had been well with him if nothing but his money had perished; but there cometh an extent against all, he and his money perisheth. So if men will not part with their money upon good occasions, let the need and the want be what it will they and their money are like to perish. We see in the Gospel, the man that had a talon given him and did not use it well, there came an extent; first, upon the talon, which was taken away, and then upon the person; take away (saith the Lord) the unprofitable servant, etc. so when men do not use their wealth and money well, there will one day come an extent against their wealth and money; and then against themselves. Therefore as Christ hath showed mercy to us, so we should be ready to show mercy to one another in the time of need and extremity. Secondly, 2 men sin in defect, when they have but one measure of giving whatsoever the occasion, Defect. the time or the man is: the contrary practice whereof we see Acts 4. 25. where it is said, They sold their possessions, and brought the money, and laid it down at the Apostles feet, and distribution was made unto every man according as he had need; so the more need a man hath, the more we must give; and the less need, the less we may give. In the Law the Lord commanded, Numb. 15. 5. that in their sacrifices they should offer the seventh part of a hin of wine for a Lamb, and for a Ram the third part of a hin of wine, and for a Bullock half a hin of wine; In which was a mystery included to teach us a moderation in the giving; that where we see most need, we should give more; where least, we should give less. Therefore when men upon all occasions have but one stint to give, they sin in the defect. Thirdly, 3 some men are contented to give, but they take such exceptions against the person, Defect. that it is a rare man that shall make way into his purse; yet it should not be so, for in extremity we must not look to the man, but to the need and want that the man is in: as Luk. 10. 29. Christ showed us whom we should relieve, by declaring a Parable of a man that went down to jericho, and fell among thiefs, who rob him of his raiment, wounded him, and departed, leaving him half dead: and there came by a Priest that same way, who when he saw him passed by: likewise also a Levite, when he came near to the place went and looked on him, and passed by on the other side: at last a certain Samaritan as he jorneyed, Simile. came near, and when he saw him, had compassion on him, went to him, bound up his wounds, and poured in oil and wine in them: the application Christ makes to the man, go thou and do so likewise: so if we see a man in want and need, there is matter for thy charity to work on: as Esay 22. it is said, Blessed are they that sow on all waters, that take every occasion to do good; whatsoever the person be, yet we must show compassion in the time of need. Christian charity is compared to seed sown in two sorts of ground, in the bosom of the poor, Simile. and in the hand of God: Now it may perish in the first ground, in the bosom of the poor: men may be unthankful and unkind to us, but it cannot perish in the hands of God, but shall bring forth a plentiful increase: Therefore do not thou look to the bosom of the poor, thence to have increase, but to the hands of God. There is a question amongst the Schoolmen, Quest. whether a man were best to give to a good man that is in some want, Ans. or to a bad and a wicked man that is in extremity? To this I answer, that if the case be alike, we are bound rather to give to a good, than a bad man; but if the wicked man be in greater extremity and need, than we should give to the bad man rather; as when a man hath a sick child, Simile. if one come and tell him that he hath a sheep like to be drowned, whereupon he leaveth the child and goeth to save the sheep, because the present need required it, yet there can be no question but that the man loveth his Child better than the sheep; so though we be bound to love a good man best, yet when there is such a difference in the necessity, he is bound rather to relieve a bad than a good man. 5 Bearing with one another. The fifth thing in the Communion of the Saints is the mutual bearing one with another in their weaknesses and infirmities; seeing all the People of God are subject to weakness and infirmity, being partly flesh and partly spirit; the flesh many times having the better of the spirit. As wine and water being put into a glass, How the flesh may overcome the Spirit. the water taketh away the good taste of the wine; so the flesh taketh away the good taste of the spirit, insomuch that many times the best men have many frailties and weaknesses; Simile. therefore there must be a mutual bearing one with another, which is that which holds together Christian communion: as Rom. 15. 1. Saint Paul saith, We which are strong aught to bear with the infirmities of the weak; and in this place, bear ye one another's burden, and so fulfil the Law of Christ; again saith he, Forbearing one another, and forgiving one another, even as God for Christ's sake forgave you: so then there must be a mutual forbearing one of another; as we would have others to bear with our weakness and infirmities, so we should bear one with another; for if we do not, we cannot hold communion one with another, which is out of want of true love: We see a mother will bear with the frowardness of her child, Simile. though it cry and be disquiet all the night, yet she sings and dances it, and in the morning smiles on it, and is as good friends with it as she was before; the reason whereof is, because she loveth her child: so if there were true love amongst us, the husband would bear with the weakness of the wife, and the wife with the weakness of the husband; the Parents with the Children, and the Children with the Parents, and one good neighbour and friend with another; for because men want true love therefore they cannot digest the least matter that is. Now this mutual bearing one with another consists in three things: In three things Christians must bear with one another. First, they be ready to hide and conceal the faults one of another; they will not blaze them abroad and make tabletalk of them, but they will hide them; 1 and if there be but one grace or virtue in them, that they will take notice of, They hide infirmities. but their infirmities they conceal: chose is the practice of the world, if they see a great many graces and virtues, and but one infirmity and weakness in one, they will conceal all his virtues and take notice of that weakness and infirmity, being like to the fly, Simile. that passeth over all the whole parts of a man, and lights on the sore place chiefly. Secondly, 2 if they cannot hide and cover them, they will be ready to excuse them; When they cannot cover, they excuse them. as Acts 3. 17. Peter told the jews that they had killed the Lord of Life: And now brethren (saith he) ye did it of ignorance as did your fathers; so joseph, Gen. 45. 5. saith he, I am joseph your brother, whom you sold into Egypt; now therefore be not sad and grieved in yourselves that ye sold me thither, for God did send me before for your preservation. Thirdly, 3 when the fault is so great that they cannot excuse it, and so open and manifest as that they cannot hide it, They can endure the party, when the fault is open and unexcusable. yet still they can endure them, wish well to them, and pray for them. As 1 King. 12. 23. when the people had sinned against God in ask a king, and had cast off Samuel, and rejected him; saith he, God forbid that I should sin against God? and cease praying for you; but I will show you the good and right way: I will not fail in duty to you, though you fail to me. This is a rare example, that when we cannot excuse the matter, nor hide it; that yet we can pray for the party. The use is, Use 1. seeing the communion and society of the Saints is such a great help to further us to Heaven, and to comfort us here in this world, let it be our wisdom to nourish this holy communion one with another, and to strengthen one another in our faith, repentance, and holy graces, as also to nourish holy meetings, for the further instructing one of another. But these Christian communions are now much decayed; we have seen what meetings in many towns there hath been in former time to confer and pray one with another, and to speak of good things; do Christians think there is no need of help this way, can they go to Heaven without the help one of another? The strength of Samson lay in his hair, which when Dalilah had cut, he became as another man: Simile. so a great part of the strength of a Christian lieth in Christian communion, and in the use of good means, from which if the world can entice thee, and cut off these good helps and means, thy strength will decay, and thou shalt become as another man; therefore it must be our wisdom to nourish this holy communion. There is another communion now adays that hath eaten out and overrun this, to wit, the communion of good fellows that meet together to swill, swagger, drink, carouse, misspend their time, abuse the good creatures, and dishonour God; but there is as great difference between these two communions, as between light and darkness; and therefore it is a pitiful thing, that on this day in which men should get knowledge, faith and repentance, and be the better for it all the week after, they come to swill, swagger and misspend their precious time, which I trust all good men that hope to enjoy the communion of Saints, will shun, detest and abominate. Now the Papists do further enlarge this point, Object. and say, that the Saints may communicate their merits one to another: for they say that the Saints can merit enough for themselves, and give the overplus to their friends; this is a monstrous opinion, and yet the doctrine of that Church, which by three reasons I will disproove. First, Ans. Three Reasons that no man can merit for another. because no man can merit for himself; so if he cannot merit for himself, he cannot merit for another: and no man can merit for himself, because merit is a work that is not due, seeing all that we can do to God, Reason 1. is but our duty. Now all the service that we do to God is but our duty, for it is said, Deut. 6. 5. Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might; so then when we have done all we can, we do but our duty: so also Christ saith, Luk. 17. 10. when ye have done all you can, say, We are but unprofitable servants; therefore if no man can merit for himself, then much less can he merit for another. Secondly, Reason 2. No man can merit for another, but he must he his Saviour; but no man can be a Saviour but Christ only, according as the Angel told Mary, Matth. 1. 21. And then shalt bring forth a Son, and shalt call his name jesus, for he shall save his people from their sins. Now there is no man can be a Saviour, unless he can give grace, but no man can give grace, unless he first take away the bar and stop that hindereth grace. As a River being stopped cannot run, unless the stop that did hinder it be removed: so it is in grace; now that which is the bar and stop that hindereth grace, is the guilt of sin: but no man can take away the guilt of sin, but it is Christ only that must save his people from their sins, as the Angel said: therefore if no man can take away the guilt of sin, no man can give grace; if he cannot give grace, he cannot be a Saviour; if he cannot be a Saviour, he cannot merit for any man. Thirdly, Reason 3. all that the People of God can do is little enough for themselves; and if it be little enough for themselves, than they have no overplus for others: that they have little enough for themselves, it may appear by the speech of the wise Virgins to the foolish: Matth. 2. 5. And the foolish said to the wise, Give us of your oil, for our lamps are out: But the wise answered, saying, Not so, lest there be not enough for us: Saint Hilary in that place saith, Get oil in your lamps, for no man can be helped by the good deeds of another: therefore, if good men have little enough for themselves, than they can have no overplus for others. Moreover, it is a strange thing that the same men deny the imputation of Christ's righteousness; for they say, that Christ's righteousness cannot be imputed to us; and yet they hold that the righteousness of the Saints may be communicated; so than they attribute more to the Saints, than unto Christ. Would any man think that a man of judgement, discretion and knowledge, should fall upon such rocks and sands? but no marvel, for when men will not believe the truth, than God gives them up to strange delusions to believe lies. Now though the Saints do not communicate their merits one unto another; yet thanks be to God they do communicate their graces and gifts one to another; they do exhort, admonish and pray for one another. The use of this is, Use 1. first, that seeing there is a communion of Saints, therefore it must be our care to uphold good things, to encourage one another, and to quicken them in the life of jesus. We see what communion there is amongst the drunkards of our age to swill and swagger; how much more should Christians have communion together, to strengthen and help one another to Heaven? Therefore we should do as poor people do, lay all the ends together to nourish the little sparks that be in us. Secondly, seeing that there is a Communion of Saints, therefore we must desire to appertain to that body and society, that so we may partake of those Royal Privileges with them: naturally a man hath but one head to advise him and give him counsel, Simile. one tongue to speak for him, two eyes to foresee dangers, two hands to relieve him in any need, and two feet to go for him, but by the Communion of Saints, a man hath ten thousand heads to advise him, and give him counsel; ten thousand eyes to foresee dangers; ten thousand tongues to speak for him; therefore it must be every man's care to repent him of his sins, to remove them, and to get faith in Christ, that he may appertain to them. We see in a great city there be diverse companies, and some there be that have greater Privileges than other, whereof men desire chiefly to be free; so in the spiritual city the invisible Church there be many immunities and privileges above other companies, which Gods dear children should labour to enjoy and have society and fellowship therein. We are now come to the second thing, 2 The Communion of the living with the dead, The Communion of the living with the dead. which consists chiefly in two things; first, That the Saints departed wish well to those that be living, & desire their consummation in glory; for it is the nature of charity to wish well to others. Now in the Saints it is not diminished but increased; as S. Paul saith, 1 Cor. 13. 12. For we know but in part, and we prophesy but in part, but when that which is perfect is come, then that which is in part shall be abolished. So then in general, they wish well to us; indeed they do not know our particular estate, as job 14. 21. thou changest his face and sendest him away, and he knows not if his sons shall be honourable, neither shall be understand any thing concerning them, whether they be of low degree: and so Esai. 63. 16. Doubtless thou art our Father, though Abraham he ignorant of us, and Israel know us not, yet thou O Lord, art our Father and our Redeemer; hence it is manifest, that though the Saints departed know not our particular wants, yet in general they wish well unto us, and dsire that we may come to the same glory that they enjoy, and may arrive at the same Haven of Happiness, and do also look every day for us, till the final consummation shall come: this is comfortable to consider, that the whole body of the Saints in Heaven wish well unto us, and look every day when we shall come to them; as men in a Shipwreck when some be scaped & gotten to the shore, they remain longing and looking, Simile. when the rest of their company shall arrive; so the Godly having escaped Shipwreck in this world, stand upon the shore of their own happiness, and every day look when the rest of their brethren shall arrive at the same place with them; therefore why should holy people be afraid to die? though they lose their earthly friends, yet they shall go to all the Saints departed, to such as wish well to them, and look every day for them, they shall go to Abraham, Isaak and jaakob, and to all the holy men departed: this is the first thing that the living with the dead have Communion in. Secondly, 2 the living and the dead have Communion in the same hope, faith and love, conversing with them in Heaven, We have the same faith and hope and love. even with Abraham, Isaak and jaakob, and all the holy people and Saints: so S. Paul saith; Now therefore ye are no more strangers and forreners but citizens with the Saints and of the household of God: and Heb. 12. 22. but ye are come to the mount Zion and to the city of the living God the celestial jerusalem, and to the Company of Innumerable Angels, and to the congregation of the first borne, which are written in Heaven, and to God the judge of all, and to the Spirits of just and perfect men. This is the honour of a true Christian, that he shall not only have Communion with weak and frail men (such as we be) but also with Angels and archangels and all the Saints departed, conversing with them in their faith, hope and love: We see in a great house there be many Rooms and lodgings, there be some that lodge in the upper, some in the lower Rooms, and yet they be all one house and family, and appertain to one Lord and master, many times they all meet together, and when they be parted, there is but a floor or a loft between them; so the Church of God is a great house wherein there be many lodgings, some lodge in the upper Room, that is in Heaven; and some in the lower, the earth, and yet they have but one Lord and Master, and be all of one family; there is but a floor as it were between them, and that is, the veil of this flesh, which shall be taken away one day, & they shall come together one day. They that are in the upper Room shall come down into this lower, to receive their bodies; and they which are in this lower, shall go up into the upper Room to receive their glory and immortality. The People of God in old time dwelled in Tents, the husband had his Tent, and the wife had hers, as we see Gen. 18. that Abraham had his Tent by himself, and Sara had her Tent, and yet there was Communion between them, they met sometimes and conversed together, and when they were asunder, there was but a thin canvas or clothe between them: so the Saints departed, live in one place apart by themselves, and the living Saints by themselves, and yet there is a near conjunction between them, because they all meet together in the adoration of the true God; when they are asunder there being as it were but a thin cloth between them, the veil of this flesh. Therefore little do men know what they do deprive themselves of by their sins, for they do not only lose Communion with weak and frail men (such as we be) but with Angels and archangels and all the Saints departed and blessed People of Heaven above. Therefore pity the madness and folly of men, to deprive themselves of so great a blessing. Thirdly, 3 the Communion of the dead with the dead, consisting in two things: First, The Communion of the Dead with the Dead in two things. in desire that they may be buried, & lie together in the grave, that they may rise together in glory and happiness. We see Gen. 23. that Abraham might have buried Sarah when she was dead in the best of the Sepulchers of the Heathen people; 1 but he bought a piece of ground of them to bury her in. Of in regard their bodies. And Gen. 49. 29. jacob gave a charge to his Sons concerning the place of his burial, saying, I am gathered unto my people, bury me with my Fathers in the cave, that is, in the fields of Ephron the Hittite; in the cave, that is, in the field of Machpelah besides Mamre in the Land of Canaan; which Abraham bought with the field of Ephron the Hittite, for a possession to bury in: there they laid Abraham and Sarah, and there they buried Isaak and Rebecca his wife, and there I buried Leah; and let me lie amongst God's Saints: so 1. King. 30. 31. the old Prophet said, When I am dead bury me also in the Sepulchre wherein the man of God is buried, lay my bones by his bones, and my body by his body, etc. So it is the desire of the Saints to lie together in the grave; to have their ashes mingled together, and their dust never separated, that so they may rise to eternal glory together. Some think it is no matter where a man is buried when he is dead, and indeed all is one in regard of salvation; but a man would be loath to rise with whoremasters, drunkards, thiefs and villains; therefore he would he loath to lie amongst them. Secondly, 2 In that they shall meet together in the communion of the mystical body of Christ: Simile. for as in a circumference there are many points and lines, all which come to one centre; so there be many bodies of the Saints scattered and severed, some in the land, some in another, some in the Sea, concavities and hollow places of the Earth, yet all these shall meet at the Centre in the body of Christ: for howsoever the body may be sundered by death from the soul for a time, yet soul and body cannot be sundered from Christ. Object. Some think that the dead bodies of the Saints do truly belong to Christ, and are under the care of God, because Christ saith, that God is the God of Abraham, Isaak and jaakob; but they do not think that they have communion with Christ when they be dead, because they have communion with Christ by means of the Spirit only: but to this I answer, Ans. 1. that the dead bodies be not only members with Christ, but they have communion with him; for look how it was with the material body of Christ, Simile. when the soul and body was sundered by death, yet it was always united to the Godhead: so the faithful people though they be dead, yet are united to Christ. Again, Ans. 2. I answer, that all communion we have, is by the Spirit of Christ; for our dead bodies do communicate by his Spirit; not according to all the effects of it, but some, namely that he doth preserve and keep their dust, and one day will raise and quicken them again to live in glory and happiness: so Saint Paul saith, Rom. 8. 11. But if the spirit of him that raised up jesus from the dead dwelleth in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, because his Spirit dwelleth in you. Secondly, 2 the dead have communion one with another in regard of their souls; They have communion in regard of their souls. for all the souls of the Saints when they leave this world, shall be gathered to the Saints that be departed: so Gen. 15. 15. saith God, But thou shalt go to thy fathers in peace, and shalt be buried in a good old age. Now it could not be meant of the bodies of his fathers, for they were buried in another Country; nor could it be meant of the souls of his fathers, (for they were idolaters) but it was meant of the fathers of his faith, to such as he was, to holy and good men: for look what a man is, to the same he shall be gathered to; and such as a man converseth with, whilst he liveth here on the earth, unto such he shall be gathered in the life to come. Therefore, (to shut up all) if thou wouldst not be gathered to whoremasters, drunkards, murderers, thiefs, villains, and such like, do not converse with them, nor partake with them in their sins; but if thou have repent of thy sins, got faith in Christ and made conscience of thy ways, conversing with good men, than thou shalt be gathered to Abraham, Isaak and jaakob, and all the holy men: therefore every man must so live in this life, as that he may live for ever in the life to come. SERMON LXX. SERM. LXX. HEBREWES 10. 24, 25. And let us consider one another to provoke unto love, and to good works: Not forsaking the assembling of ourselves together, as the manner of some is: but exhorting one another, and so much the more, as ye see the day approaching. IN Christian communion two things are to be looked unto; First, that we have communion with Christ, and then with his members: that we may have communion with Christ, we must labour to get the Spirit of Christ; for as Saint Paul saith, Rom. 8. 9 If any man hath not the Spirit of Christ, he is none of his: Now the means to come by it is by the Word and Sacraments, which be the conduits and channels to convey the Spirit into us; therefore we must apply ourselves to the hearing of the Word preached, and to the receiving of the Sacraments; and so often as we use these means, we should labour to feel the Power of Christ in us, that we may say with Saint Paul, Gal. 2. I live not, Simile. but Christ liveth in me. If a man take Physic, the next question that useth to be asked, is, what doth the Physic work? for if it doth not, it is very dangerous to him that taketh it; and if he mend not speedily after it, and gather strength, they do suspect the man to be but a dead man; even so the Word and Sacraments are God's Physic, which when we have received, the next thing that we should inquire into, is, whether they work upon us or no? if they do not stir our bad humours (as it were) and be a means to remove our sins, and to get strength against them, that we may be quickened in our souls with holy graces, if we do not mend (I say) upon it, our estate is full of danger: Therefore it must be our care to profit by the use these good means, that we may feel the Power of Christ in us, to kill sin, and to quicken up all the graces that are in us; for the more we increase in communion with Christ, the less we shall have communion with our sins. To explain this to you, give me leave to use a familiar similitude; ART. X. A certain man there was that had a foul yard, who got gravel and stones to mend it, yet still his yard was foul; Simile. then having a little spring in it, he opens that and turns the stream through his yard, which carried away all the rubbish, filth, and dirt; so when we feel and see our hearts to be unclean, the way to mend them is not to put gravel & stones upon them, but there is a little spring of the blood of Christ, which we must labour to turn into them; and this will be sure to carry all the filth, rubbish and corruption that is in us: Again, Simile. those that make optic glasses, they say can gather all the Sun beams so together, as by reflecting them on a ship, they can set it on fire; in like manner if we can gather all the gracious beams of the graces of Christ into our hearts, though it do not burn the ship, yet it will burn up all our sins and corruptions: therefore it must be our care by the use of good means to nourish this holy Communion, that we have with Christ by the Spirit. Now as we have communion with Christ, so also with his Members by love; I showed that there is a threefold Communion: of the living with the living; of the living with the dead; and of the dead with the dead: which was twofold, in their bodies and souls. But of this sufficiently before: for of the several Communions of Saints one with another, I have at diverse times spoken; my intention at this present is only to prosecute such necessary consequences as depend upon this Doctrine: which, also I do reduce chiefly to these three heads: First, That the soul of man dieth not; against Atheists: Secondly, That the soul sleepeth not with the Body; against Anabaptists: Thirdly, That the soul goeth not to Purgatory; against Papists. Of these in Order; 1 and first, That the soul dieth not. That the soul of a man dieth not; against the Atheists of this time, who say that the soul dieth together with the body: indeed it were well with them, that their souls might die with their bodies, as a beast dieth, for it goeth but to the ground and there is an end of them, but their souls (I mean Atheists) shall go into pains and torments. Now because this is a weighty point, and of some importance, I will prove it to you first, by the Scripture and secondly, by Reason: by the Scripture for your sakes, for they care not for the Scriptures; and by Reason for their sakes, because they may be left without excuse. First, 1 by the Scriptures; Proof by the Scripture. Eccl. 12. 7. Then shall the dust return to the earth, and the Spirit to God that gave it; likewise Christ saith to the thief, This day shalt thou be with me in Paradise, Luk. 23. Now this could not be spoken of his body, for that was in the hands of the Soldiers to bury; therefore it was spoken in regard of his soul. Secondly, 2 by Reasons, By Reason. which are chiefly three: First, That which is corrupted, is corrupted by the contrary of it; but there is nothing contrary to the soul but sin; as 1 Pet. 2. 11. S. Peter exhorts the brethren, Dear beloved, I beseech your as Pilgrims & strangers abstain from fleshly lusts that fight against the soul: Now sin is not contrary to the substance of the soul, but to the purity & sanctity thereof; therefore though sin destroy the purity of the soul, it cannot destroy the subtance of the soul; and consequently the soul still liveth. Secondly, Reason 2. That if the soul may do any action in the body, that depends not of the body without the help of it, than it may subsist without the body: which we may easily perceive aswell by demonstration out of the rules of Philosophy, as by evident notes and marks proceeding from the operation of our soul within ourselves, as the several operations of the intellectual faculties, that do not depend at all on the body: even so it is in existing; but the soul may do some action in the body that doth not depend on it, as the judgement, and the will; therefore it may exist without the body. Thirdly, Reason 3. a thing that corrupteth must corrupt to something or to nothing: If they say it doth corrupt to some thing, than it will dissolve to the same thing that it was made of, 1 but it was not made of the four Elements, for than it would be some thing; nor of the temper of the Elements, for than it should be compounded; but all Divines hold, that the soul is not a compound thing, but a thing undividable; therefore the soul doth not corrupt to something. And it doth not corrupt to nothing; 2 for, of nothing nothing can be made by the power of nature; but by his own power God is able to make something of nothing. So this opinion is false; therefore if the Atheists cannot tell us what becometh of the soul, and whether it dieth or not; God's word can tell, that the soul doth not dye, but that it is immortal. The Use is, Use seeing the soul liveth when it is out of the body, therefore all our care must be for the salvation of our souls; whatsoever becometh of our bodies, our care must be for our souls; yet we see what ado there is about the body, all our care is for to clothe and feed it, and yet that shall come to the dust for a while, and the soul shall live for ever in glory or in pain; therefore our chiefest care must be for that. We see the thief on the cross makes his Request to Christ, that he would remember him when he comes in his Kingdom, Simile. all his care was for the saving of his soul; he doth not pray Christ to pull the nails and the splinters out of his hands and feet, to assuage and mitigate his bodily pains, but all his care is for saving of his soul; in like manner when we come to die our request must be, that God would save our souls whatsoever becometh of the body: I did show you the other day that if a house were burnt down, and the men in it should escape; Simile. we use to say, thanks be to God for it; so though our bodies go to the dust, yet praise God that our souls go to heaven, into eternal joy and glory. The second thing that I will demonstrate is, 2 that the soul doth not sleep in the body when it is dead; That the soul sleep not in the body. this is against the is Anabaptists, who say that the soul sleeps in the body, when it is in the grave: but I know no ground for this opinion; for whereas Christ says john 11. our friend Lazarus sleepeth, etc. that cannot be meant of the soul, but of the death of the body; so Matth. 27. it is said, that the Saints that slept arose: so than they have no Scripture for their opinion, but against them. Now we will see what Reason we have against them: First, Reasons against it. see what is the cause of sleeping, for it is by reason of certain vapours that arise from the bottom of the stomach, 'Cause of sleep. and ascend into the head where they bind the senses: Now this cause is not in the soul, and therefore that cannot sleep. 2 Again, if the soul should sleep, it must sleep in the body; for cast out of the body it cannot sleep, because as long as the soul is in the body there is life in a man, as S. Paul saith, Act. 20. 9 of Eutichus; Trouble not yourselves (saith he) for there is life in him; when he fell out of the window, Object. and every one thought he had been dead. If they say that the soul sleeps out of the body, it must sleep in Heaven or in Hell, Ans. or in this world, or in the grave: It can not sleep in Heaven, for there is joy, nor in Hell for there is pain, nor in this world, for there is labour and pain, nor in the grave, for there is corruption; therefore away with this sleepy opinion. Now there is another kind of sleep of the soul in the body, which S. Paul speaketh of, Ephes. 5. Awake thou that sleepest and stand up from the dead, and, Christ shall give thee life: therefore it is good for men to awake while they be here out of this sleep of sin, lest they be fearfully awaked, at the dreadful day of judgement with this fearful sentence, Go ye cursed into Hell fire prepared for the Devil and his Angels. The third thing that I will demonstrate unto you is, 3 That the souls do not go to a middle place, That the souls do not go to a middle place. as the Papists say: if men have done well then they go to Heaven presently, but if they have committed great faults than they rest in a middle place: The Scriptures show otherwise Eccle. 12. it is said, that dust goeth to the earth and the soul to God that gave it: and Christ said to the thief, This day thou shalt be with me in Paradise: Origen saith that that which Christ spoke to the thief on the Cross, he spoke to all his people; that when they died, their souls go presently to joy: and S. Paul shows the same where he saith, 2 Cor. 6. 7. Therefore we are bold and love rather to remove out of the body, and to dwell with God. Hence then we see it plain in the Scripture, that so soon as a man dieth his soul goeth home to God, to glory and happiness if he be a true believer. Therefore seeing the soul doth not die, neither with the body as the Atheists say, nor sleep in the body, as the Anabaptists say, nor rest in a middle place as the Papists say it is a certain truth that the souls of the Godly are gathered presently after death into the Kingdom of Heaven. O then what a joyful meeting will that be when my soul and thy soul and all the souls of God's Children shall be gathered to Angels and Archangels, to the Patriarches and Prophets; to Abraham, Isaak and jaakob, and all the Holy men of God that are departed in the faith of Christ; therefore above all things (my brethren) labour to have Communion with the Saints here in the Kingdom of Grace that thou mayest have Communion with them in the Kingdom of glory; for if it be a sweet thing to have Communion with the Saints here in this life, much more it is a sweet and joyful thing to have Communion with them in the Kingdom of glory. Now there are four things in this life that hinder and allay the comfortable Communion that the Saints should have one with another. 1. The mixture of wicked men. Four lets of the communion of Saints. 2. The Imperfection of good men. 3. The Distance of place. 4. The narrowness of their love. The first thing that taketh down and allaieth the comfortable communion of the People of God in this World, 1 is mixture malorum, Let the mixture of evil men. The mixture of evil men: and that in two respects: First, In wronging the Saints. because they hurt and vex them with their wrongs; 1 of the People of God be as Lambs amongst Wolves, innocent and harmless; and the wicked Ezekiel 34. 21. They are called Rams that thrust with side and with shoulder, and push at the weak with their horns, until they have scattered them: Therefore David complains of the wicked, Psal. 144 That they eat God's People as a man eats bread; so also Psal. 41. 9 (saith he) Yea my familiar friends whom I trusted, which did eat of my bread, have lift up the heel against me: they that were of the same communion with him did much wrong him. Simile. Saint Basil observeth that a ship in the Sea is in more danger of those rocks that are hidden with water, than with those that may be seen a great way off; so (saith he) the close and secret enemies of the Church, and such as live amongst them, are more dangerous than they that be open and apparent to be seen. Secondly, 2 they grieve and offend them with their sins; They vex them with their fine. though they do not wrong nor hurt them otherwise, yet with their sins and their uncivil conversation they do vex and grieve them; as 2 Pet. 2. 8. it is said, that Lot's soul was vexed every day with the unclean conversation of the Sodomites dwelling amongst them, and yet they did not hurt with their hands. If one man should set up a number of goodly lights, Simile. and one should come and make a smoke in the room, it would dim the lights; so the Lord hath set up a number of Saints to shine as lights in this World, and the Devil he thrusts in a number of vile and wicked men to make a smoke to damp their light, which although they cannot quite quench, yet they much dim: this doth hinder and allay the sweet and comfortable communion that the Saints should have one with another. Now in the Kingdom of Heaven there shall be no such matter: as Matth. 13. 41. It is said that Christ will thrust out of his kingdom all things that offend: so there shall not be a wicked man left to hurt nor offend them: so Esay 11. 9 it is said, They shall not hurt nor destroy in all my holy mountain: and likewise Revel. 21. 27. it is said, And there shall enter into it no unclean thing, neither whosoever worketh abomination, or telleth lies: again, Revel 22. 15. saith he, For without shall be dogs, enchanters, whoremongers, murderers, Idolaters, and whosoever loveth and maketh lies: So all the wicked shall be excluded and shut out of the kingdom of God, there shall be no body to hurt the Saints nor to grieve and offend them; O how comfortable will the communion of Saints be in Heaven? Secondly, Imperfectio bonorum, the imperfection of good men; for they be not perfectly sanctified in this world, 2 they are regenerated but in part; The imperfections of good men. partly flesh, and partly spirit: so by reason hereof there be many jars and brangles that do arise amongst them; as Gregory saith out of Psal. 10. that many times friends have much ado to agree: for we see Abraham and Lot were both sanctified and holy men, and yet there was a jar between them, they were glad to be parted, Gen. 13. 8. so Paul and Barnabas we both good and holy men, and yet they were so at odds one with another, that they parted company. Acts 15. 39 Damascen observeth, Simile. that as there is no rose (since the fall of Man) but hath his prickles; so there is no man, even the best that is, but hath some thing or other in him, that is distasteful: but in Heaven all these infirmities shall be taken away, and then there will be infinite matter of comfort. As Gen. 21. 10. ye see that there was a jar between Abraham and Sarah, about the bondwoman and her child, who when she was cast out, all was at peace: so many times there is contention and strife between Christians, all being about the bondwoman and her Child; that is, the relics and remainders of corruptions in the flesh, but when they shall be taken from us, than we shall have sweet agreement: therefore if the communion of Saints be comfortable here, how much more comfortable will it be in Heaven? Thirdly, 3 distantia locorum, that they live in remote places one from another; and yet there is a providence of God in it, The distance of Place. For the People of God are said to be the salt of the Earth: Salt must not be laid all in one place, but it is sprinkled and scattered in every place to make meat seasonable and savoury, Simile. that is, unto many; so the Godly, do not live all in one Town, Country, and Place, but are scattered and sprinkled all the world over to season the hearts of their brethren, and their souls; to make them savoury unto God: so because they be thus scattered and hindered one from another, this doth hinder and allay the sweet and comfortable communion that they should have one of another. It is said, judges 5. 16. For the divisions of Reuben were great thoughts of heart; for Reuben was placed on the other side of jordan, Simile. so that they could not get mutual help from them, because there was a River between them; In like manner because there is a jordan, between the People of God in this World; some living in one Country, and some in another, so that they cannot lend their mutual help one to another; this maketh great thoughts of heart, and allayeth the comfort that they might have one of another: but at the day of death they shall all go into the kingdom of God, and live in one place. As Matth. 8. Christ shows that they shall come from the East, and from the West, and shall sit down with Abraham, Isaak, and jaakob, in the Kingdom of God. We see how comfortable it is when a few Christians are met together to confer, pray, and sing Psalms, who notwithstanding have their weakness and frailties: and if it be so comfortable here, Simile. what will it be when all the People of God shall meet together in Heaven. If one see an infinite number of godly Diamonds shining, scattered here and there, and they be all brought into one room, what a light and lustre would there be? So the People of God are as a company of shining Pearls or Diamonds, that are seated here in this world, but one day when all they are gathered together and brought into Heaven, than what a wonderful glory and shining will there be? Fourthly; 4 Angustia amorum, the narrowness of their love: Narrowness of their Love. for the People of God are bound to love as brethren, and to tender the good one of another. Now there is such a narrowness in our love, that we have much ado to love our friends, much less all the Saints; for there be a number of Saints that we know not, neither do we love all we know, as we should do; but at the day of death when we shall all meet together in Heaven, than our love shall be enlarged, and we shall love the whole Israel of God, no brother loveth his brother so dear as we shall love one another; yea, though we never saw them before, nor heard of them; then consider how great will our comfort be at that day, when we shall part from this world, and live together in Heaven? Now besides all these, there is a double communion we have with the Saints: 1. A communion with them in Grace. 2. A communion with them in Glory. Therefore it must be every man's care to labour to appertain to the communion of saints in grace, that so they may come to have communion with them in the kingdom of glory. Indeed all men desire to appertain to the communion of saints in glory, to go to the kingdom of Heaven; like Balaam that desired to die the death of the righteous, to be in glory and happiness with the People of God, but cared not to live godlily here: But if ever we expect to have communion with the Saints hereafter in the kingdom of Glory, we must be sure to have communion with them here in the kingdom of Grace. And therefore let us labour to repent us of our sins, to get faith in Christ, to walk before God in newness and holiness of life, and then after this life, we shall live in all blessedness in the kingdom of Heaven for ever. SERMON LXXI. LUKE 1. 77. To give knowledge of salvation unto his People, by the remission of their sins. AT length we are come to the second main blessing and benefit that God giveth unto us in this life, the forgiveness of sins, wherein two things are to be considered. First, That the forgiveness of sins is one of the greatest blessings that God giveth to his People here in this World. Secondly, That this blessing appertaineth to this life only; if we have it not here, let us not look for it in the life to come. For the first, 1 That the forgiveness of sins is one of the greatest blessing that God giveth to his People in this world. Pardon of sins, one the greatest blessing of this life. We see Esay 33. 24. it is said, The People that dwell therein, shall have their iniquity pardoned. So Esay 40. 1. Comfort ye, comfort ye my People, saith God, speak ye comfort unto jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned, for she hath received of the Lords hand double for all her sins: and Psal. 32. David pronounceth the man blessed, that hath his sins pardoned; therefore, Matth. 1. the Angel said to Mary, and thou shalt call his Name jesus, for he shall save his People from their sins: so than it is clear by the Scripture, that the pardon of sins is one of the greatest blessings that God giveth in this life. It is a great blessing indeed to have food and raiment, with things fit and needful for this life: but the pardon of our sins is a greater blessing than that, for take any man abounding in all these things, riches, goods, honours and credit, yet if he want the pardon of his sins, he is a miserable man, and stands in a woeful condition, for he stands not on clear grounds. The prisoners in the Tower are in a worse estate and condition, Simile. than the poorest waterbearer is; for though he have all good diet, attendance, fine rooms, and a soft bed to lie on; yet in his own sense he is miserable, because he looks every day for his arraignment, when sentence shall be given against him; so if a man flow in all the wealth and deliciousness the world can afford, and yet be unreconciled to God, and hath not repent his sins, he is in a worse condition and estate, SERM. LXXI. than the poorest of God's Saints, though they have but bread and water, because that every day he may look when he shall have the final sentence pronounced against him, to the woeful confusion of him for evermore. When every thing goes well with us, it is an hard matter for us to see the pardon of our sins to be one of the greatest blessings; but if the Lord should open our eyes, to see our sins, and to feel the burden of them a little, being touched in conscience for them; then if the world were set on the one hand, and the pardon of our sins on the other, we would choose the pardon of our sins before all this world. The use hereof shall be, Use. seeing the pardon of sins is one of the greatest blessings that God giveth in this world, therefore though God give us food and raiment, things needful and necessary for this life, yet we should not be at rest, till we find the pardon and forgiveness of our sins; most men now adays labour for these outward things & never seek for the pardon of sins, but every one should check himself and say, I have laboured a long time for these outward things, for a little bread and cloth, yet the time is to come that ever I sought for the pardon of my sins, the greatest blessing of all. Exod. 8. 8. we read how Pharaoh came to Moses and Aaron, saying, Pray ye unto the Lord that he may take away the frogs from me: He desired not him to pray to take away his sins, Simile. which was the cause of them; Just the same is the case of the men of this world, they cry out, take away this judgement, this sickness, this lameness, take away this poverty, but never pray to God to take away their sins, which are the cause thereof. Gen. 15. God made to Abraham great and large promises, who replies to God, Simile. Lord, what is all this seeing I go childless? so, when God hath given a man Riches and goods, and what the heart of a man can wish for, yet he should say unto God, Lord what is all this seeing I want the pardon of my sins? therefore above all things, Lord forgive me my sins, and pardon them. The second thing is, 2 that, pardon of sins appertaineth to this life only: for there are two sorts of blessings; Pardon of sin is only for this life. some that appertain to this life, some to the world to come; those that appertain to this life are: First, The Communion of Saints: Secondly, The forgiveness of sins. Here a man must seek it, for so Christ shows, Matth. 5. agree with thine adversary whilst thou art in the way. Now Augustine saith, that the time of life is the way to the judgement bar; and therefore while we are in the way we must labour to seek peace with God and the pardon of our sins; lest our adversary accuse us to the judge, and the judge deliver us to the jailor, and the jailor cast us into prison, whence we shall not come out until we have paid the uttermost farthing: And Solomon saith, Eccl. 9 10. All that thy hand findeth to do, do it with all thy power, for there is neither work, invention, nor knowledge in the grave whither thou goest. So S. Cyprian saith, when a man is once out of this world, all opportunity of doing good, is gone: So Chrysostome, here in this world one must find the pardon of his sins, in the world to come it will be too late to find it: And so Augustine, there is a twofold Repentance, a fruitful Repentance; which is in this life; and penal or unfruitful Repentance in the life to come; so the wicked in Hell, may repent them of their sins; the whoremonger of his whroedome, swearers of their swearing and the drunkard of his drunkenness: but this kind of Repentance is unfruitful, because they have no good by it, but it serveth to increase their further torment. But the fruitful Repentance is in this life only; therefore we are taught hereby to make it our wisdom to lay hold on the good time that God giveth us to repent us of our sinnes, to be reconciled unto him and seek favour at his hands; for if we be once dead and laid in the grave, all opportimitie of doing good, is taken away If a man sends his servant to the market to buy such things as they stand in need of, Simile. when the market bell rings he must apply himself to buy the things that he comes for, whilst the market lasts; for if the market be once over, the opportunity for that time is lost: so the time of life is the market of the soul, whilst this lasteth, a man may have any sanctified Grace, he may faith, Repentance, favour with God, and pardon for his sins; but if he tarry till the market be done, and this life ended, he cannot have faith, Repentance, nor any sanctified grace; nor one drop of God's favour though he would give a world for it. Therefore let us be exhorted to lay hold on the good time that God giveth us. Now for the further enlargement of this we are to consider two things: 1. What we are to believe in general. 2. What we are to believe in particular. In the general we are to believe that, if we can repent there is forgiveness of sins; and in particular, I do believe that my sins are pardoned and forgiven me. for what shall I be the better to believe there is pardon of sins, unless I can believe that my sins are pardoned? now in general there be six particulars to be believed: 1. That all men be sinners both in the estate of Nature, and in the estate of grace. 2. That there is no way to find release, but by the forgiveness of them. 3. That there is forgiveness of sins if men will seek it. 4. There is forgiveness of sins without limitation of Number, be they never so many: or Quality, be they never so great. 5. That God only forgiveth sins. 6. That God doth not absolutely forgive, but it is upon condition, if men repent them of their sins. First, 1 We believe that all men be sinners both in the estate of nature, and in the estate of grace, That all men be sinners. for in our Christian faith we believe the forgiveness of sins; now there can be no forgivensse where there is no sin; and Christ teacheth us to pray daily for the forgiveness of our sins, to show, that the pardon of them is as needful as our daily bread; even in our best estate, job. 9 3. it is said, If he will contend with him, he cannot answer him one of a thousand; and Psal. 143. 13. David saith, enter not into judgement with thy servant O Lord; for in thy sight no flesh is justified: so Solomon shows, 1 King. 8. 4. That there is no man that sinneth not; and james 3. 2. it is said, In many things we sin all: so also 1 john 1. ult. If we say we have no sin, we deceive ourselves and there is no truth in us. Hence than it is plain by the Scriptures that all men are sinners both in the estate of nature and in the estate of grace. And it is plain by Reason also, for, look where the punishments of sin be, there is sin; for by order of divine justice where there is sin there is the punishment of it. Now all men have in some measure tasted of the punishments of sin, some in one kind, some in another; therefore there is sin in all men. We see in experience, that if the Bailiffs be busy about a man, Simile. and they arrest him and strain him in his goods, they will say, surely this man is in debt, he is but in a poor estate; so when the Lords Bailiffs be left about a man, that is, when the judgements and punishments of God distrain us in our goods, and arrest us, we may say, surely we are in the Lord's debt, our estate is but mean and poor. The use is, Use 1. seeing all men be sinners both in the estate of Nature and grace; therefore every man must labour for the forgiveness of his sins. We see that David when he came to the sight of his sins, by the Prophet Nathan, he was not at rest till he had repent of them: so when we are brought to the sight of our sins by any occasion, we should not be at rest till we have repent of them. If a man hath committed such an offence against the king that he is in danger of death, he cannot be at rest till he hath gotten a pardon from the king sealed; Simile. which when he hath, he layeth it up in his chest, and looketh on it many times to his comfort; so when we have sinned against God, and are in danger of death, let us not be at rest till we have got a pardon from God, sealed with the blood of Christ, which a man must lay up in his heart and look on it at all times for his comfort. Secondly, 2 there is no way to find release of our sins, but by forgiveness; therefore, No way to have release, but by forgiveness of sins. when we have sinned against God, there is nothing that can release us, neither Angel nor Archangel, but it must be by forgiveness: our case is like the servants, Matth. 18. 24. that ought a thousand talents, a great deal, and had nothing to pay it withal; so we have a great deal to pay unto the Lord, Simile. and have not one halfpenny to pay him with: we have nothing, and therefore, we are never able to satisfy for it, neither is there any other way to release us, but by forgiveness. The Church of Rome saith, that a man may satisfy God for many of his own sins, Object. and that according to justice, and needeth not at all forgiveness. Ans. But this is contrary to the doctrine of their own schoolmen, and Reason is against it. First, Reasons against Man's satisfaction. every man that doth satisfy for any thing must do as much good to the party, as be hath wronged him by his offence; as Aquinas saith, that satisfaction implies a certain equality: Reason 1. But when we sin against God, we offend an infinite thing, therefore there must be infinite satisfaction for it; but all the actions of men be finite, and therefore no man can satisfy God for any sin. Secondly, Reason 2. no man can discharge one debt by paying another debt: But all we do is due debt to the Lord; for as Christ saith, When ye have done all that ye can, say that We are unprofitable servants; therefore because all that we do is due debt unto the Lord, therefore we cannot satisfy for any sin. Thirdly, Reason. 3. sin hindereth the virtue of satisfaction; for if a man be a sinner he can do nothing that is pleasing and acceptable to God; and if a man cannot please God, he cannot satisfy for any sin: but there is no action we do, but we sin in it; therefore we cannot satisfy God for our sins. This is clear by the Scriptures, and therefore their doctrine of the Church of Rome is not to be believed. For we must acknowledge when we have sinned, that there is no way to satisfy God, but by free pardon and forgiveness. But how is it free pardon and forgiveness? I answer, Quest. It is free in regard of us: It is due in regard of Christ, for it cost him three and thirty years' travel in this world, Ans. it cost him his life and his blood; many streams of pure blood issued from him, to obtain a pardon from God for us. O that we could consider this great goodness of God It is true indeed that we have pardon and forgiveness free to us, but it is due to Christ. Let the use be, Use 1. first to exhort us to take heed how we sin against God: If a man had a curious glass, and it should fall and get a cracek, which no man in the world save one, could make whole again, who would not be hired for any thing in this world to mend all that should break, Simile. though he did some few out of his love and good will, how afraid would a man be to let it fall? such a curious glass is the soul of man, that if it fall, if it sin against God, it will catch a crack, and then there is not one in all the world that can make it, or repair it again, but God only, and he will not be hired to do it, for silver or gold, or for any thing in this world, but all he doth is out of his love and of mere mercy and good will to some few; therefore how should men take heed that they do not fall into sins and corruptions, so to crack their souls and deface them. Secondly, Use 2. seeing there is no way to have release and pardon for our sins, but by forgiveness, therefore we must labour to keep God our friend, and to take heed that we do not offend nor grieve him with our sins. If our life should depend upon any man in such sort, as that he might take it away at his pleasure, Simile. how careful would we be to please him? we would not speak a word, nor do any thing that should offend him; the salvation of our souls depends on the Will of God, to save or condemn us, it is his mercy to save us, and his justice to condemn us; therefore we should be careful to keep God our friend, howsoever the world do little regard it now; yet when we shall come before him, every man would be glad at that time to have him his friend, when he shall be our judge, and then we shall stand or fall, all according to his sentence. Thirdly, 3 we believe there is forgiveness of sins, if men will seek it: It is true indeed, That forgiveness of sins, is to be had, if sought for. that all men's sins are not pardoned, yet we believe if men will seek forgiveness, they may have it. So David saith, Psal. 32. 5. I confessed my sins, and thou forgavest the punishment of them; so Esay 55. 7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy 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 iniquity, and passeth by the transgression of the remnant of his Heritage, etc. So than it is clear by the Scripture, there is forgiveness of sins if men will seek it. The uses are. First, Use 1. seeing there is forgiveness of sins if men seek it, therefore it must be our wisdom to seek it, and not rest till we have found it; as Esay 55. 6. (saith he) Seek ye the Lord while he may be found, call ye upon him while he is near, and the Lord will have mercy and forgive: therefore do not live in thy sins, for than thou shalt perish, but seek unto God, and then they shall be forgiven thee. If a man be in danger of the kings writ, Simile. if he be wise, he will labour to compound the matter as soon as may be; so if we are in God's danger, and stand not in clear terms, Gods writs coming out against us from day to day, if we be wise, we will seek to God to compound the matter so soon 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 merciful kings, Simile. we pray thee l●t us put sackcloth about our loins and ropes about our necks, and go unto the king of Israel, it may be he will save thy life; in like manner when we hear that God is merciful and ready to forgive, why do we not seek to him, and humble ourselves, that so we may find mercy and favour with God. Secondly, Use 2. seeing there is forgiveness of sins, if men will seek it, therefore we must take heed we fall not into the same sin again; the Prophet David saith, There is mercy with thee O Lord, that thou mayest be feared; it is a strong conclusion that David gathereth, because God is merciful, therefore David is loath to offend God, and afraid to do evil, he hath found such mercy and goodness at his hands; but the world frameth another conclusion clean contrary to this, because the Lord is merciful, therefore they will sin the more. Blessed therefore are the People of God, who the more merciful God is, and the more he loveth them, the more they labour to please him, and are afraid to offend him. If a man did lie in prison many a cold winter, and a friend should come to him and knock off his fetters, Simile. open the Prison door for him, and let him out, and if any should lay hold on him after that to carry him to the Prison again, O how would he cry out, and be afraid to come there any more? So we were locked up here in the prisonhouse of sin, and have been a long time, the Lord hath knocked off our bolts and fetters, unlocked the prison door, and let us out; therefore if sin should lay hold on us, to carry us back again, O how should we cry out for mercy and favour at God's hands, and be grieved that we have offended so good a God. Thirdly, Use 3. seeing that there is forgiveness of sins if we seek it; therefore as God is ready to forgive us, so we should be to forgive one another the injuries and wrongs that are done us: This is Saint Paul's admonition, Col. 3. 15. (saith he) Forgiving one another, if any man have a quarrel to another, even as God forgave you, so do ye; Matth. 18. we read that there was one that ought a thousand talents, whose master forgave him, but his fellow owing him but an hundred pence, He took 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 he would not, but cast him into prison: but when his master heard of it, he was wroth with him, and cast him into prison also. Now there is no man offends us so much as we do God; therefore as God is ready to forgive us, so we should be to forgive one another. Fourthly, 4 We believe there is forgiveness of sins without limitation of the number, That there is forgiveness of sins without limitation. or greatness of them; so that let the number be never so many, or never so great, if we can repent of them, they shall be forgiven us. So 1 john 2. 5. These things I write unto you that ye sin not, but if any man sin, we have an advocate with the Father jesus Christ the just: therefore let our sins be what they will, if we can repent of them, God will forgive them without limitation of the number or the greatness of them. There is but one sin only that shall not be forgiven, the sin against the Holy Ghost, which is spoken of Matth. 12. 31. Every sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost shall not be forgiven unto them. So 1 john 5. 16. saith he, there is a sin unto death, I do not say that thou shalt pray for it: and Heb. 6. 6. it is said, If a man hath tasted of the Word of God, and of the powers of the world to come, if he fall away, it is impossible he should be renewed again by repentance. Now the reason why the Lord will not pardon it is, not because his mercy cannot reach it (for his mercy is infinite) but because there is a defect in men that they cannot repent of it; for this sin is against all the beginnings of grace in them, therefore they cannot relent for it nor repent: so the defect is not in God but in men, for if it were possible that men could repent this sin, God would forgive it. The use of this is, seeing God will forgive our sins, though they be in number never so many, Use. and in measure never so great, if we repent truly; therefore we should repent and humble ourselves before God that he may forgive us. We see that David had committed two gross and great sins, yet he saith, Psal. 32. I said, I will confess against myself my own wickedness, and thou forgavest the punishment of them: and Saint Paul was a great sinner, who faith of himself, 1 Cor. 15. 9 I am not worthy to be called an Apostle, because I persecuted the Church of God; and 1 Tim. 1. 13. (saith he) I was a blasphemer, a persecuter and an oppressor, but I was received to mercy, etc. Therefore let no man despair, though his sins be never so many or so great, if they can repent, they shall find mercy at God's hands: Augustine saith well upon Psal. 81. (speaking of the jews, how that they killed and crucified Christ, and yet many of them were saved;) this (saith he) is left for an example for us, that no man should despair, though his sins were never so great and so many, yet if he can repent of them God will forgive them: for if the greatest sins were forgiven that were committed in this world which was the kill of Christ, then do not doubt but the Lord will forgive thee thy sins, if thou canst repent of them. This is the condition (as we shall hear more hereafter) if we will repent our sins, God will forgive them; but if we will not accept of this condition, but still live in them from day to day, and nourish and keep them in our bosoms, then do not marvel though God will not forgive us. The fifth thing is, 5 That none but God can forgive sins, he that raises up our bodies at the day of judgement, That none but God can forgive sins. and giveth everlasting life, he it is that must forgive us our sins; and therefore they are placed together in the Articles of our Christian faith: we do believe that God will forgive us our sins here, that he will raise our bodies at the last day, and give us life everlasting; so it is God only that must forgive us our sins: this is clear both by the Scripture, and by Reason. First, by Scriptures; as Esay 43. 25. I am he that putteth away thine iniquities for mine own sake, and will remember thy sins no more; so jeremiah 31. 34. And they shall teach no more every man his neighbour, and every man his brother, saying, Know ye the Lords; for they shall all know me from the least of them to the greatest of them, saith the Lord; for I will forgive their iniquities, and will remember their sins no more: and 2 Sam. 12. 13. Nathan saith to David, the Lord also hath put away thy sins, thou shalt not die. David Psal. 32. saith, I confessed my sins and thou forgav●st me the punishment of them: so there can be no question about this, but that it is God only that doth forgive sins. This was a known truth amongst the pharisees as we see Luke 5. for say they, None but God can forgive sins. A learned man speaking of this place saith, that the ground was good that none but God can forgive, but they failed in their application, for they took Christ to be but a bare man: And it is Augustine's assertion, The Donatists say, that men may forgive sins, but, saith he, in this they are worse than the pharisees, for they say none but God can forgive sins. Secondly, Reason 1. by Reason; and that first, Because sin is an infinite offence against God, That none but God can forgive sins. therefore it must be an infinite power that must take it away; for as the Schoolmen say, The thing that worketh must be of greater power and virtue than the thing that is wrought upon, but all the power that is in man is finite, and hath his bounds and limits, therefore no man is able to forgive sin. For as a peck cannot hold a thousand bushels, so man being finite cannot have infinite power; Simile. and therefore no man is able to take away sin, but God only. Secondly, Reason 2. it is clear from the doctrine of their own Schoolmen, who say, that no man can take away sin, unless he be able to infuse grace: so Aquinas faith, that there is no forgiveness of sins, but there must be therewith infusion of grace; but there is no man that can infuse grace into any; therefore there is no man that can take away sin: or we may frame a reason thus, He that justifieth a man, he only it is that can forgive sins; but there is none but God that can justify a man, therefore none but God can forgive sins. Thirdly, Reason 3. He that takes away the punishment of sin, He it is that must take away sin; as Christ promised to the man sick of the Palsy, Matth. 9 6. for when Christ forgave him his sins, he forgave him the punishment of them also; for saith he unto him, Take up thy bed and walk: this he giveth him as a token, that his sins are pardoned; so if a man can take away the punishment of sin with a word, and say to a blind man, receive thy sight, to a lame man, go, than a man may pardon sins; but there is no man that can take away the punishment of sin, therefore he cannot take away sins: For if Man cannot take away the effect which is the lesser, he cannot take away the cause which is the greater: hence than it is manifest that none but God can take away sin. Some object, Object. if there is none but God that can forgive sins, why then doth S. Paul exhort to forgive one another their sins? Col. 3. 13. To this I answer, that in every sin of injustice there are two parties offended, God and Man; Ans. now man may forgive his part, but it is God only that must forgive his part. Levit. 6. 5, 6. it is said, Whatsoever one hath sworn falsely, he shall even restore it in the principal, and shall add the fifth part more thereto, and give it unto him unto whom it appertaineth the same day he offereth for his trespasses: Also he shall bring unto the Lord a Ram without blemish out of the flock, in thy estimation worth two shackles, for a trespass offering to the Priest: Hence I infer, it is not enough to make satisfaction to man, but when we have done with him, than we must make our peace with God also. Again, Object. it is Objected the Ministers may forgive sins in the Gospel; As john 20. 23. saith Christ, Whosoever sins ye retain are retained: I answer, there is two courts that sin hath to deal in, Ans. In foro mundi, the Court of this World, and In foro Coeli, the Court of heaven: In the Court of this World the Minister may forgive, and one Man may forgive another; but in the Court of Heaven, there is none but God that can forgive our sins. Ans. 2. Moreover there is the power of remission, and the ministry of remission: the power of remission that belongs to God, for none but he hath power to forgive; but the ministry of remission, that belongs to the Minister, he may pronounce the forgiveness of sins. As we see Levit. 13. In the cleansing of the Lepers, it was God only that made them clear, the Priest did but pronounce them clean: So than this point is clear, that it is none but God that can forgive sins. For use, Use 1. first let us consider what a grievous thing sin is, that none but God can forgive and free us from it. Simile. We see how afraid men be to break a leg or arm or to hurt themselves because they would not fall into the Surgeon's hand, and yet many of them can set a joint and help us again; but when a man hath sinned, there is none in Heaven, nor in Earth, that can help him, but only God: therefore we should be afraid to sin against Him. We see in nature that there are some diseasses that are hard to cure; Simile. as the Stone, the Gout, the Strangury and many others; notwithstanding, the great difficulty of curing it, yet there be some that can cure these; but when a man hath sinned against God, he hath done that that no man in the world can cure, but God only: therefore how afraid should we be to commit sin? Secondly, Use 2. seeing there is none but God can forgive sins, therefore, when we have sinned, we should cast our eyes from this World and worldly friends, and seek to God for the pardon of them: Great men may do us some good when we be well, and our friends may comfort us when we be sick, but when our consciences are dejected for sin, there is none but God can give us comfort. A man may look upon his gold and silver, his goods and his lands, as a sick man looks on his meat, not taking delight in any thing, Simile. because he looks for the judgement and sentence of God to pass upon him; this whole world cannot release him nor give him comfort, but it must be God that must do it: therefore we must seek to him for the pardon of our sins, for howsoever a man doth not feel his sins in the time of security and peace, yet when his sins shall come upon him and accuse him, than he shall feel them, than is the time that they shall stand in need of God: as judges 10. 14. the Lord saith to the people, Go and cry unto your gods which ye have chosen, let them free you in the time of your trouble: so the Lord will say to us in the time of our distress (if we despise him in the time of our health and peace) Go and cry to the Gods that ye have served, Simile. and see if they can help you in the time of your need; go to your pleasures and profits, and see if they can help you; we see that such a time will come that we shall stand in need of his help: therefore let us seek for it in time, while we may have it. We say at this time, we have need of rain, but can your Kings and Queens give it? can your Princes and Nobles? no, none can do it but God: therefore we must have recourse to him for it, Simile. and seek it at his hands. If a man dwell by the Sea side, where there is a great bank between him and the Sea, the Ships pass by and all the commodities, none whereof can be brought unto him, but if he can dig down the bank and cut a sluice through into the Sea, than he may bring the commodities home to himself; so we dwell by an infinite Sea of God's goodness, there being a great bank between us and that, which is a bank of sin; so that all the commodities, goodness and mercy of God passeth by us, therefore we must dig down this bank of sin and make a sluice through by prayer and repentance, so to draw God's goodness and mercy home to ourselves; and seeing there is none but God can forgive us our sins, let us keep God our friend, and if we have at any time offended him, let us not be at rest till we have sought his favour again, and feel the comfort of the pardon and forgiveness of our sins. Sixthly, 6 God doth not absolutely forgive men their sins without any condition, but it is upon condition, if they will repent: God's pardon is conditionally, if men repent. It is such a condition, that we cannot have pardon of our sins without it; It is not the cause of it, but it is a necessary condition, whereby we are made fit and capable of Heaven and Heavenly things: these two go together, repentance and forgiveness of sins; these Christ hath conveyed together here in this Scripture that I read unto you, that repentance and remission of sins should be preached in his Name: so Acts 3. 15. Peter saith, Amend your lives therefore and turn, that your sins may be put away: If we will repent of them, renounce them, and labour to get strength against them, than God will forgive them; but if we will not repent of them nor renounce them, but live in them and nourish them in our bosoms, than we can look for no forgiveness: there are thousands that do deceive themselves self this way, who think that forgiveness of sins is absolute, though they do nothing but live as they list, yet God will forgive them; but we are to know it is conditional, if we do repent of them. And therefore let all men take heed that they do not deceive themselves in this. Thus much of the general. Now we come to the particular; for we are not to rest in the general, Of particular forgiveness of sins. to be persuaded that there is forgiveness of sins, but we must believe in particular that my sins are pardoned; for what confession is it for a man to believe there is forgiveness of sins in general, unless he be able to say, I do believe that my sins are pardoned. This is that Christ saith in the Gospel to the poor man, Be of good comfort, thy sins are forgiven thee: in like manner if a man know that his sins are pardoned, here is matter of comfort; as 2 Sam. 12. 13. Nathan saith to David, The Lord hath put away thy sins, and thou shalt not die; so Psal. 32. 7. David saith, I said, I will confess my sins unto the Lord, and thou forgavest the punishment of mine iniquity: so Ananias saith to Paul, Acts 22. 16. Arise and be baptised, and wash away thy sins in calling upon his Name. Therefore a man must not rest in the general, but he must bring it home to himself, and be persuaded that his sins are forgiven him. It is the doctrine of the Church of Rome, to believe that there is pardon and forgiveness of sins in general, but not in particular; but in this their faith is no better than the faith of Devils; for they do believe that there is a God and Christ, and that there is forgiveness of sins, but they do not believe that their sins are pardoned. Now the faith of a Christian must go beyond the faith of Devils, and apply it to his own conscience and heart, being persuaded that his sins are pardoned: a man is not so to believe that his sins are pardoned in any estate whatsoever, as when he is an infidel, before a man is brought home to God and hath repent of his sins; but when he is brought home to God, and in the state of grace, by holy prayer and repentance for his sins, when he hath been humbled and cast down in the sense and feeling of them, and grieved that he hath offended God, than a man may be persuaded of it. But here a great question may be moved, Quest. how a man may know that his sins are pardoned, seeing it is not an act of ours, but it is in the heart and mind of God. Ans. I answer, that the work of Creation was an act in the heart and mind of God, General. and not in Man; yet it was made known to us by his works, and by the effect of it: so though forgiveness of sins is an act in the heart and mind of God, yet a man may know it by the comfortable effects that doth follow it, Simile. so that a man may have unfallible testimonies that his sins are forgiven him. Now there are four means whereby a man may know that his sins are pardoned. In Particular. Four ways to know our sins are pardoned. First, to consider whether ever we have been cast down and humbled in the sense and feeling of them, First, if humbled for them. & if we have repent of them, and been grieved and displeased with ourselves, not so much for the punishment that hath fallen on them, as that we have grieved and offended God by them; if we can find this in ourselves this is a sure testimony to us that our sins are pardoned, and that the Lord saith to us (as he said to the lame man) Matth. 9 Son, be of good comfort, thy sins be forgiven thee: We see the woman that was a great sinner, Luke 7. 37. coming to Christ, fell down at his feet, wept and washed his feet with her tears, and did wipe them with the hair of her head, to whom Christ said, thy sins are forgiven thee; Simile. so although we be great sinners, yet if we can fall down at the feet of Christ and weep, because we have sinned against God, who hath been so good and gracious unto us, than the Lord will say to us, as he said to the woman, Thy sins are forgiven thee. Secondly, 2 to consider with ourselves, whether ever we have prayed unto the Lord for the forgiveness of them: If prayed heartily for forgiveness. if we have cried unto God, and besought him to pardon and to pass by them; if thou canst find this, then doubt not but thy sins are pardoned: As Mark 11. 22. Christ saith, Whatsoever ye desire when ye pray, believe that ye shall have it and it shall be done unto you: and 1 john 5. 5. This is the assurance that we have in him, that if we ask any thing according to his Will he heareth us: therefore, if we have prayed unto God, and sought unto him for the pardon of them, let us not doubt, but be persuaded that our sins are forgiven us. As Matth. 18. the servant that was indebted to his master, and had nothing to pay, his master forgave him all because he prayed him; so if we can pray unto the Lord and seek unto him for the forgiveness, the Lord will forgive us; but if we have never sought unto him, nor prayed for the forgiveness of them, than we cannot be assured of the forgiveness of them. Thirdly, 3 to consider with himself whether he hath got grace and strength to resist it; Whether we have got strength against them. for the Lord dealeth with us, as he did with the lame man, when he had forgiven him his sins, in token of it, he bids him take up his bed and walk; and withal he giveth strength to carry his bed: so if the Lord have pardoned our sins, and forgiven them, Simile. he will give us strength to carry our bed home; as a good man saith, he will give us strength to carry our bodies in a holy course to Heaven; he will give us strength and grace to resist our sins: Therefore if we do not find strength and grace to resist sin, but live in it and like it, than we may doubt whether we have pardon of them or no? Some man will here object and say, Simile. if a man have committed Treason against the the king, and be cast into the Gaol, Quest. how shall a man know whether his friend hath got a pardon for him or no? I answer, If the jailor come and unlock the prison door, Ans. knock off his chains and fetters, and let him out, than he is sure his pardon is procured; but if he lie still in prison, than it is likely there is no pardon: so when we have sinned and committed treason against God, and he cast us into the prison house of sin, how shall a man know whether he hath a pardon procured for him or no? I answer, If a man see that the chains and fetters of sin are taken off, and the Prison door opened, that is, if a man finds that he hath got strength and power against his corruptions, and can shake them off, he may assure himself that his sins are pardoned; but if he lies in his sins, and still his corruptions be strong upon him, neither hath he got power and strength against them, nor made God his friend, then as yet his sins are not pardoned. The fourth means whereby we may know that our sins are pardoned is, 4 to conside with ones self if his heart hath been set at peace by the use of good means, If we have attained a peaceable Spirit. whereas before he hath been troubled in conscience for his sins; if he hath repent of them and prayed unto God for the pardon of them; if his heart hath been set at peace in the use of these means, he may assure himself that his sins are pardoned; this is Paul's Reason, Rom. 5. 1. Then being justified by faith, we have peace towards God through our Lord jesus Christ; therefore if a man can find peace in his conscience upon the use of good means this is an evidence that his sins are pardoned. If a man be run in debt and danger, Simile. and the king's writs be out against him, the Bailiffs 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 party 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 Bailiffs be gone home again, and the man at rest and quiet again, by this he may be sure that his friend hath composed and agreed the matter. In like manner when we are run in the Briers of debt and danger, and hear that God's writs are out against us, the judgements of God lying in every bush (as it were like Bailiffs) 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 find his conscience to be set at peace, and the judgements of God to cease and be removed from him, this is a comfortable evidence that his sins are pardoned: therefore although a man may be a sinner, yet if a man can repent of them, and find by comfortable effects that his sins are pardoned, he shall have comfort both in life and death; and when he hath lived here a few days in this world, shall go home to God, to live with Abraham, Isaak and jaakob, in the Kingdom of Heaven. SERMON LXXII. JOHN 11. 23, 24. Jesus saith unto her, Thy Brother shall rise again. Martha said unto him, I know that he shall rise again in the Resurrection at the last day. IT was my purpose to have spoken no more at this SERM. LXXII. time of Forgiveness of sins, 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, Quest. when he believes his sins are pardoned, and that he is acquitted and discharged for them before the judgement seat of God. Ans. I answer, that the comfort is exceeding great: First, because if a man knows by infallible evidence that his sins are pardoned, Three comfortts of forgiveness of sins. than he knows he shall be saved, and death shall be as no death to him; and that after this life he shall go into Heaven to glory and happiness. 1 Seeing nothing can hinder a man from Heaven but sin; Knowledge of Salvation. as it is Revel. 21. ult. And there shall enter in no unclean thing: Therefore if we know that our sins are pardoned, we may be comforted; for as soon as we leave this world, we shall go to God. As Luke 23. as soon as the good Thief had obtained pardon for his sins, 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 sins are pardoned, than we know we shall be saved; and we shall go into the Kingdom of Heaven. Secondly, 2 if our sins be pardoned, than we know that all that God ●●nds unto us, comes of Love, Then all that God sends us, comes of Love. and that all our crosses and troubles he will turn to our good; so that they be not the wounds of an enemy, but the love-tokens of a friend; like the arrows that were shot by jonathan, not to hurt, but to forewarn: Simile. so all crosses and troubles of this life, shall turn to his good. As soon as David had found the pardon and forgiveness of his sins, he could say, Of very faithfulness the Lord had afflicted him: Simile. As a loving father giveth a bitter potion to his child, he will put a piece of sugar into his hand secretly to allay the bitterness 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 piece 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 turn to our good. Thirdly, ART. XI. Then we know that as God hath taken away our sin, he will take away the tail which follows it, 3 that is, the punishment of sin: for the punishment of sin followeth the act of it, That with the pardon of sin the punishment of them is removed. as the shadow doth the body, for if we would remove the shadow, we must remove the body: so God when he doth remove the body of sin, than 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, Son, thy sins are forgiven thee; after which the next words are, Take up thy bed and walk: So when the Lord takes away our sins, he will take away the punishment of sin. Therefore in all the crosses and troubles that befall us, we are not to deal with the shadow, but with the body of sin; 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 forgiveness of his sins; therefore it is a good thing for a man to know in particular that his sins are forgiven. Now we come to speak of the other two blessings and benefits which the Lord doth give and grant to the Church in the life to come: 2 and the one is, Benefit of the Life to come. The raising of our bodies at the last day; the other, Life everlasting: The Resurrection of the Body. 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 final end, for they shall have no end because the Lord will bestow eternal happiness on them; so that that day (though it be a doleful day to others) yet it shall be a joyful 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 God's distribution that he giveth us, The Order that God takes in giving us blessings. First, the benefits and blessings of this life, and then those of eternal life. Hence we are instructed that that which is the order of God's distribution, must be the order in our intention; for we must labour to have communion with the saints here in this life, and to have our sins pardoned, and then the Lord will raise up our bodies at the last day, and give us life everlasting: but on the contrary if we have not communion with the Saints in this life, and have not our sins pardoned, we can never look that God will raise up our bodies at the day of judgement, and give us life everlasting. Therefore, beloved brethren, be exhorted to labour to have communion with the Saints here in this World, with the forgiveness of sins, 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: He is a blessed man that riseth out of his sins and his corruptions in this life, on such a one the second death shall have no power. Simile. If a man make a bargain, and giveth somewhat in hand, some earnest, than he expecteth the performance of covenants about the bargain; but if he hath no earnest given him, than he looks for no bargain: so the Lord hath made a bargain with us to give us Heaven and happiness, after which if he hath given us earnest (somewhat in hand in this life) that is, the communion of Saints, and the forgiveness of sins; now than we may look to have our bodies raised and to have life everlasting. We may expect the rest, but if we have no earnest in hand in this life, that we have not our parts in the Communion of Saints, nor the forgiveness of sins, then when we come to die, we cannot look for the blessings in the life to come. Moreover, 1 in this Article we are to consider diverse particulars. First, We believe that although we shall be laid into the grave and dissolved into dust, We believe to rise again. yet that one day we shall rise again by the power of Christ: this is the property of a Christians faith. The Heathen do believe that they shall all dye and be dissolved to dust, but not that they shall rise again: now this point of the Resurrection is clear by Scripture, and by Reason: First, we will prove it by Scripture, 1 as Esay 26. 19 Proof by the Scriptures. 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 perpetual contempt: so also Paul Acts 24. 15. saith, And have hope towards God, that the Resurrection of the dead which they themselves look 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 than it is clear by Scripture, seeing all other things are come to pass which the Scripture hath foretold: then we may be sure that this shall come to pass also, in the time that God hath appointed. Now the Reasons to prove that there is a Resurrection, Reason's proving the Resurrection. are five in number: 1. From the Power of God. 2. From the justice of God. 3. From the Mercy of God. 4. From the End of Christ's coming. 5. From the Resurrection of Christ. First, 1 From the Power of God; for (as Tertullian saith) it seems a harder matter for God to make a man being nothing, From the Power of God. out of the dust of the Earth, than to raise and repair 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 pharisees, Matth. 22. 29. saith he, Ye err not knowing the Scripture nor the power of God, etc. as who should say, the Lord hath Power to raise the dead. The second Reason is drawn from the justice of God, 2 for it is agreeable to justice, that those that be partakers in good and evil actions, It is clear also from the justice of God. should be also partakers in rewards and punishments; but the bodies of men are partners in good and evil actions with the soul; therefore the Lord will raise up the bodies of men to reward them that have done well, and punish them that have done evil. Tertullian saith well, We must not think that God is unjust or slothful: First, 1 we may not think that God is unjust, that he will reward the soul, and destroy the body; and that he will punish the soul and not the body: therefore he will raise up men's bodies to reward them that have done well, and to punish the evil. 2 Again, secondly, we must not think that God is slothful, that he will not put himself to that pains, to raise up the dead bodies of men, to punish them for their sins and offences; therefore he will raise our bodies to punish or reward them with our souls. Thirdly, From the Mercy of God: for mercy extends as much as may be to all, 3 and this mercy is in men, that if they could, they would raise all the dead bodies of their friends; From the mercy of God. but the mercy of God is infinitely greater than the mercy that is in men, whose mercy extends in goodness to all the bodies and souls of men: therefore he will raise them and do all the good he can to them he loveth; as Christ saith, Matth. 22. He is the God of Abraham, Isaak and jaakob, He 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, 4 From the end of Christ's coming, which was to dissolve the works of the Devil; From the end of Christ's coming as it is said, john 3. 8. For this purpose appeared the Son of God, that he might dissolve the works of the Devil: for the Devil first brought in sin, and sin brought death; this was his end: for he brought in sin to bring death upon us. And therefore because he aimed at this, Christ came to dissolve this great work of the Devil which is not done, except there be a resurrection of the body: therefore the dead shall rise again. Fifthly, 5 From the Resurrection of Christ; for he did not rise like a private Person, From the Resurrection of Christ. as the Widow's Son did, and as Lazarus; but He rose as the public Head of the Church. Saint Paul saith, That He 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 entered into Heaven by the narrow passage of his sufferings and death, to make a wide passage for us into Heaven: so in Christ's rising, we rise. ay, Object. but some say, It was an easy matter for Christ to rise, because He was God: I answer, Ans. it was a hard matter for Christ to rise again after he was laid into the grave; I do not mean it was hard because they had laid a great stone upon Him (as the woman said) Who shall roll away this stone? but it was hard in regard of another thing; for when any man is laid into the Grave, he hath but his own sins to keep him down, but Christ had the sins of all the Elect People of God upon Him: Therefore it was a harder matter for Christ to rise, than for a private man, yet notwithstanding, for all this Christ did rise again: Therefore do thou never doubt but that He will raise thee again; only our care must be to have Communion with Christ in his life and death, to live as He lived; to die and to lie in the Grave with Him, even to lay our bodies as near His as may be, with desire to make our bodies as it were a pillow for Him: and then when He riseth, we shall rise with Him to glory and happiness. But if we do not live the life of Christ, and die with Him, and lie in the Grave with Him, and make our bodies a pillow for Him; then Christ shall rise, and raise us to torments. It were well with the wicked if it might be so, that they should never rise again, but Christ shall raise them again not as a Head, but as a terrible and fearful judge; and shall send them into endless torments. For when a man hath lived a thousand years in it, he is as new to begin as ever he was; therefore do thou labour to have communion with Christ in his life and death, that so thou mayest rise and go into glory with him. Now there are diverse objections that the Atheists make against this Article to be answered: First, 1 they say, How is it possible that men that have lain rotting in the Grave a thousand years together, Objection of the Atheists. should rise again? I answer, Though it be above reason, it is not against reason; for we see that the flies that be dead all the Winter time, Ans. when the Summer cometh, with the heat of the Sun they revive again: Simile. if this may be done by the power of Nature, much more is the power of God able to raise dead men that have lain dead in the Grave many thousand years together. Secondly, Object. 2. say they, It is impossible for men to rise again, because their dust is mingled one with another, and with the dust of other Creatures: as let one come into the Churchyard, and the dust is so mingled one with another that a man cannot say, this is the dust of my father, or of my mother; for (to make it plain) take a pint of milk, and a pint of water, and put them into the Sea, there they remain in their substance, but are so mingled together, as that they cannot be parted one with another: so say they it is with dead men, whose dust is so mingled one with another, as it is impossible to sunder them. To this I answer, that although it is impossible for man to do it, Ans. yet (as God saith) All things are possible to God; it is an easy matter to him to give to every man his dust again, and to sunder them one from another: As a man that hath a handful of diverse seeds in his hand, Simile. can take one seed from another; so the Lord is able to take one dust from another, and give unto every man that which belongeth to him. I have heard there be some men that have this cunning and skill, Simile. that they can draw out of an Herb the four Elements, Fire, Air, Earth and Water; if this cunning and skill be in man to draw this out of an Herb, and to sunder the four Elements, much more is God able to sunder every man's dust, and to bring them together again. Thirdly, Object. 3. the Atheists object and say, no man may eat the flesh of another man, for then the man's flesh is become one with the other man's flesh, and then if the one rise the other cannot. To this I answer, that it is true indeed, but yet he was a perfect man before he ate him, Ans. for it is a truth in Divinity, that every man shall rise again with his own flesh; but, a man shall not rise with every thing that was once a part of him; as if a man have a tooth beaten out, and another come in the Room of it, he shall not rise with both these; so likewise a man hath a piece of flesh stricken off with a Simile. sword in place, whereof new flesh comes, he shall not rise with all this, but he shall with so much as shall make him a perfect man; so one man eats another man's flesh, and it becomes one with his; yet he shall not rise with that flesh, but with as much as shall make him a perfect man again. Fourthly, Object. 4. they bring Scripture against us, that flesh and blood cannot enter into the kingdom of heaven. Ans. I answer, the meaning is not that the substance of flesh and blood shall enter into the kingdom of Heaven, but that flesh as it is corrupted and sinful, clothed with infirmities, and subject to mortality and death, shall not enter into heaven; so Paul takes it Heb. 2. 14. Forasmuch then as the Children are partakers of flesh and blood, he also himself likewise took part with them, that he might destroy through death him that had the power of death, etc. therefore the meaning is, that flesh and blood in this transitory estate, (subject to infirmity) shall not enter into the kingdom of God; thus we see that notwithstanding all the objections of the Atheists this Article stands good, the dead shall rise again. The use is, seeing the dead shall rise again, therefore though we dye as others do, Use 1. are laid into the grave and dissolved to dust, yet we believe that we shall rise again. This is the worst that the world can do to us, to take away life, yet when they have done so, we shall have it again, that must comfort us in all our troubles and distresses, which did comfort job in his distresses and troubles, job 12. For I am sure that my Redeemer liveth, and he shall stand the last upon this Earth, and though after my skin worms destroy my body, yet shall I see God in my flesh, etc. and David did comfort himself thus, Psalm. 16. Wherefore my heart is glad and tongue rejoiceth, and my flesh also resteth in hope, for thou wilt not leave my soul in the grave, neither wilt thou let thy holy one to see corruption; so Christ saith to his Disciples, Matth. 20. 19 The Son of man shall be delivered unto the chief Priests, and unto the Scribes, and they shall condemn him to death, and deliver him to the Gentiles to scourge and to crucify him, but the third day he shall rise again. Now that which was jobs, Davids and Christ's comfort must be ours in all the troubles and distresses that befall us: it was a comfort to old jaakob, Gen. 46. 3. that the Lord said unto him, Fear not to go down into Egypt, etc. so the Lord saith to his people, fear not to go into the ground, Simile. into the dens of death; for I will raise you up again: death dealeth no otherwise with us, than David did by Saul (when he was asleep) he took away his spear and waterpot, and when he was to awake he restored it again: so death takes away our spear, our waterpot, our strength, and when we do awake at the day of judgement he will give it us again. Secondly, Use 2. seeing the dead shall rise again, this therefore must comfort us in regard of our dead friends that be departed, that although death hath sundered them for a time, yet they shall all meet together again: so we see here in this place Martha saith to Christ, I know that my brother shall rise in the resurrection: and Saint Paul saith 1 Thes. 4. 14. Them that sleep in jesus will God bring with him. Again, the Apostle saith in the same Chapter, Comfort yourselves with these words. Chrysostome saith, if a man take a long journey, his wife and his children do not weep and take on, Simile. because they know he will come again to them; so (saith he) a man that dieth in Christ, takes but a long journey, and therefore we should not weep and take on for our dead friends, because they know that we shall meet again. Thirdly, seeing that the dead shall rise again, this must make us careful to spend our time well while we live here: Use 3. if there were an utter destruction of nature that a man died as a beast, than a man might live as he list; SERMON LXXIII. but because we shall rise again with these bodies, wherewith we have sinned and offended God; therefore we should be careful to pass our time here in holiness before God. This was the use that Saint Paul makes of it, Act. 24. 16. saith he, And have hope toward God that the resurrection of the dead (which they themselves look for) shall be both of the just and unjust: and herein I endeavour myself to have a clear conscience towards God and towards man; therefore let us labour to spend our time well and in the fear of God, that so we may then stand with comfort before God. We read joh. 21. 7. When Simon Peter heard it was the Lord, he girded his coat unto him (for he was naked) and cast himself into the Sea; Simile. One would have thought that rather he should have put off his garment and have laid it aside, but Peter had this consideration that (when he came on the other side) he should stand before his master, therefore he girded himself that he might stand seemly and comely before him: so seeing when we have passed the glassy sea of this world, we are to stand before God, therefore we are to have this consideration that we gird ourselves and make every thing ready that we may come seemly and holily before God at the last day. To this purpose it is a good meditation that Saint Bernard hath, O my body (saith he) do not hinder thy reconcilement with thy God, be not a means to hinder thy own peace, be contented always to labour with thy soul and to obey the motions of it, be ready to assist it in any Christian duties; and then say unto thy soul when it is ready to depart from thee, and to go to God (which is thy guest) as joseph said to the Butler; Make mention of me to Pharaoh; so remember me to God, for I obey thy good motions, I join with thee in holy duties, and then when thy soul is come home to God, it will say, O my Lord, I had a poor body which led me in Christian duties, and was ready to obey thy good motions, O my Lord, I pray thee remember this poor body of mine, and then what will be the issue? surely that which is set down Psalm. 145. 19 He will fulfil the desire of them that fear him, he will also hear their cry and will save them; therefore let us labour to pass our time in holiness and fear before God in this life, that we may come to peace and happiness at the last day. The second point is, Secondly, we shall rise against with the same bodies. that we believe that we shall rise again at the last day with the same bodies, as job 19 25. I know that my redeemer liveth, and he shall stand the last on the earth, and though after this life worms destroy this body, yet shall I see God with my flesh: so Ezek. 37. to the same dead and dry bones life came, sinews and flesh grew on them. But some will say, that is a parable; I answer, the Prophet useth not this parable for nothing, but it is to show that that which falleth shall rise again; so Revel. 20. 12. I saw the dead both great and small stand before God: Tertullian saith, the same body shall rise again by the new resurrection; for the resurrection is not of another body, but of the same that falleth; so it is not a new Creation but a raising up that which is fallen: Saint Jerome saith, it cannot stand with equity and right that one body should sin, and another be punished; neither will a just judge let one body obtain the victory and shed his blood, another crowned for it, but the same body that sinned shall be punished; the same that hath gotten the victory, shall have the Crown; the same body shall rise again. In the Resurrection of Christ, the same body that was wounded did rise again: He could (if it had pleased him) have healed his wounds in three days, seeing that he could heal all diseases and sicknesses with a word or a touch of his finger; but he let them alone, to confirm his Disciples that it was the same body that was crucified: therefore Luk. 28. When his Disciples thought that he had been a Spirit, he bids them handle and feel him, for a Spirit hath not flesh and bones; and therefore the same body that died, did rise again: so it shall be with us, for that which is true in the Head, is also true in the Members. Here some few objections shall be refelled, Object. 1. and then we will proceed; that 1 Cor. 15. 44. the Apostle saith, It is sown a natural body, it is raised a spiritual body; therefore it is not the same body that was laid down. To this I answer, that it is not spiritual in regard of substance, Ans. 1. but it is a Spiritual body, in regard of estate and condition that they be in: for a natural life is maintained and upheld by the use of meat, drink, sleep, Physic and rest, but then our bodies shallbe upheld by the Power of God without the use of these means; our bodies now are heavy, but then our souls shall fill them full of agility and nimbleness to move upwards and downwards; so it is a Spiritual body, not in regard of substance, but in regard of quality and operation. Secondly, Object. 2. (say they) If the same bodies rise then they rise with a number of needless parts▪ for what shall a man need teeth seeing they shall eat no meat, and what shall they need a stomach, seeing there is no concoction or digestion, and what shall a man need bowels, seeing there is no redundance to fill them. Ans. 2. Augustine shall answer this; (saith he) concerning the teeth they be needful, for a man hath two uses of them, they serve to eat with, and they are to help our speech; therefore though we have no need of teeth in regard of eating, yet we shall have need of them to speak with, for in Heaven we shall praise God and sing the song of Moses and of the Lamb; so than all our teeth are needful. Now for the other parts of the body, they are (saith he) for sight and comeliness; for though there be no need of the stomach to concoct, or of bowels (because there is no redundance) yet these shall be as ornaments to the body to adorn and beautify it: for even in this life there are some things which a man hath that are not needful, as a man's beard, it is not a needful thing, for a man might live without it, he might speak without it, yet nature hath given us it for an ornament and comeliness: So likewise a woman she hath breasts necessarily for to nourish and feed her child therewithal, 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 beautify the body: In like manner though we shall not need after this life a stomach to concoct, nor bowels to receive and disperse, yet they shall be for ornament to our bodies. Thirdly, (say they) the same bodies do not rise, because they be heavy and ponderous bodies; for how shall heavy and ponderous bodies stay above the Clouds, in the pure Heaven, Object. 1. which is more pure and thin than the Air. To this I answer, that if a man may fill a great vessel of lead and make it swim above water by drawing the Air into it, Ans. why then may not God draw his Spirit into us, and fill us therewith, Simile. so making our heavy bodies abide above the Clouds, as well as a man can make a vessel of lead to swim above the water? Secondly, I answer, that every thing abides in his own proper place at God's appointment: 2 As the Clouds which are heavy and full of wet would fall down to the ground, if God had not appointed the Air to be the proper place for them; so likewise the water would be above the land, but that the Sea is the place that God hath appointed for the water: so it is God's assignment 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 mortal body, therefore I say our bodies shall remain 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 Sons of Men: so than the proper place of our mortal bodies is the Earth, but when our bodies are glorified, than they shall be as naturally in Heaven, and live and abide there as they do now on the Earth. The uses are three: First, Use 1. seeing we shall rise with the same bodies, therefore we must be careful to keep them well, that they may be pure and unspotted without sin. It is Paul's conclusion, 1 Cor. 6. 18. Fly fornication, every sin that a man doth is without the body, but he that commits fornication sinneth against the body: so because we shall rise again, let us fly every sin and corruption, and keep our bodies unspotted; that so we may be presented pure and holy before him at that day: for what a shame will it be to stand before God in judgement when we have wronged God by our sins, grieved and offended him, and when our heavenly judge shall say unto us, Are not these the eyes that ye have let in lust with, and looked after vanity? Are not these the tongues that ye have told so many lies with? Are not these the mouths that ye have sworn and blasphemed my Name with? Are not these the hands ye have wrought wickedness with? Are not these the feet that have carried you to sin and vanity, to places of disorder, and then how shall we be able to answer the Lord? Therefore beloved how careful should we be to live well, to keep our bodies unspotted, that we may have comfortat that day. We see 2 Chron. 36. 8. when jehoiakim was dead, Simile. there was found the characters, marks and prints of his sorcery, howsoever he could bear it out (because he was a King) and smother up the matter and keep it close, yet when he was dead, there was the marks and prints of his forcery found on his body; so howsoever sinners may hide their sins and bear them out while they live, yet when they be dead, there shall be found the marks and prints and Characters of their foul sins that they have committed: therefore let us keep our bodies pure and unspotted that we may have comfort at that day. Secondly, Use 2. seeing the same bodies which we lay down shall rise again, therefore we should depose and lay them down well at the day of death, and make a holy close of our lives to die in Faith and Repentance, that so we may go to God. If a man put off his garment, and means to put it on again, Simile. he will not rend it off his back and tear it, but will put it off tenderly and lay it up safe, that so it may do him service again, and grace him before his friends; so seeing our bodies are as garments for our souls (when we put them off) let us labour to depose and lay them down 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 think it meet as long as I am in this Tabernacle to stir you up by putting you in mind, seeing I know that the time is at hand that I must lay down this my Tabernacle even as our Lord jesus Christ hath showed 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, etc. Simile. There is great difference between a soldier destroying of an house, and one that dissolves a house; he that destroys an house, will pull down the timber and stones, and careth not where he flings them, nor what becometh of them, because he doth not purpose to use them again: But a man that dissolves an house, he will take it down piece by piece in parts with great care and diligence, and will lay it up safe, because he means to build with it again; so because we know that our bodies shall rise again at the last day, therefore we must not destroy our bodies, but labour to repose them and lay them down well at the day of death. Thirdly, Use 3. seeing the same body shall rise again that we have here in this world, and the same that we lay down at the day of death; therefore here this great question may be answered, Quest. whether we may know one another at the day of judgement? Of knowing one another at the Resurrection. This question need be no question, seeing we shall rise again with the same bodies that we lie down with here; therefore surely we shall know one another in Heaven: and we have reasons to confirm us in it. First, Reason 1. because our knowledge shall be more perfect at that time than ever adam's was in the time of innocence; for if Adam did know his wife as soon as she was brought him, though he never saw her before, therefore much more we shall know one another seeing our knowledge shall be more perfect, and we shall rise with the same bodies that we lived with here. Secondly, Reason 2. On the Mount his Disciples had but a taste of the Heavenly glory, and yet Peter knew Moses and Elias, although they were dead many thousand years before; if he knew them when he had but a taste of glory, much more we shall know one another when we shall have fullness of glory. Thirdly, Reason 3. Our happiness shall be greatly increased by means of the mutual society one with another: Matth. 8. 11. But I say unto you, that many shall come from the East, and from the West, and shall sit down with Abraham, Isaak and jaakob in the Kingdom of God: therefore seeing our happiness shall be greatly increased then by mutual society, we are not to think that we shall go to a strange people where we know no body; but we shall go to our godly friends and acquaintance, and to such as we know. Fourthly, Reason 4. We shall hear the indictment of the wicked at the day of judgement; there we shall hear them arraigned and condemned for their vile facts; Cain, for killing of Abel; Pharaoh, for oppressing the Israelites; judas, for betraying of his Master; Nero, for killing of Christians: when we hear them indicted and condemned, we shall know them. And as we shall know the wicked, so we shall know the Godly too, when they shall be rewarded; which me thinks may be a motive to quicken us in our care to live holily and Christianly here in this World, seeing we go not to a strange Country or people, but to our friends and acquaintance, and to such as know us. Thirdly, 3 The Time when we shall rise, that is, at the day of judgement, then and never till then: so Martha says in this place; The Time when we shall rise. I know my Brother shall rise again in the Resurrection at the last day; so also S. Paul saith, 1 Cor. 15. 51. We shall not all sleep but we shall all be changed in a moment, in the twinkling of an eye at the last Trumpet; for the Trumpet shall blow, and the dead shall be raised up: so than we shall rise at the last judgement, and never till that time. Now there are four reasons of this delaying: First, Four Reasons why the Resurrection is delayed. Because there might be a proportion between Christ and his members: for, Christ when he was dead, did not rise again by and by but lay a time trampled and trodden underfoot of death; 1 so also that we might lie a time under the chains and fetters of death, God suffers us not to rise till then. Simile. Ireneus shuts up his Book with this saying, Even as our Heavenly Master did not fly to Heaven by and by, but did remain under death and in the Grave for a time, so all his servants must be contented to lie in the Grave, 2 and to be trampled and trodden underfoot of death for a time, before they go to Heaven. Secondly, Because that the bodies of all the faithful that are gone before, and those that come after might have their full consummation of glory together: Therefore they shall not rise to prevent one another in glory, but they shall all go together. As Saint Paul saith, 1 Thes. 4. 15. For this say we unto you by the Word of the Lord, that we which live and are remaining unto the coming of the Lord, shall not prevent them that sleep: so we shall not get the start of them, but we shall arise all together to glory. This is a sweet comfort to us that live in the last age of the world, that all the Saints that are departed shall not rise to this Heavenly glory till we be ready, Simile. but lie waiting in their Graves for us. We read 1 Sam. 16. 11. When Samuel came to Ishai to anoint David, Ishai called all his Sons before him, to whom Samuel said, Are there no more children but these? there remaineth (said Ishai) yet a little one behind that keepeth sheep; unto whom Samuel said, Send, and fetch him, for we will not sit down till he come hither: so the People of God, they lie waiting in their graves, and are kept from their honour and glory, 3 and will not sit down in the Kingdom of Heaven (as it were) till we all meet together. Thirdly, For the further declaration of the Power of Christ; for it is a greater matter that Christ should raise men that have lain rotting in the Grave a thousand years together, than for to raise men when they are newly dead: therefore Martha said to jesus, My brother stinketh already, for he hath been dead these four days: Therefore it is not so easy a matter to raise him as it was jairus daughter, and the widow's son: so Ezek. 37. 3. the Lord said unto him, Son of Man, can these dead and dry bones live? and I answered (saith the Prophet) Lord thou knowest it is a hard matter to do it: therefore this declaration is for the further manifestation of the Power of Christ. Fourthly, 4 For the further confirmation of our faith; for look how many there are of the dead bodies of the Saints amongst us, so many pledges and pawns there are of our Redemption: for although we might doubt in ourselves of our own bodies rising, in regard of the badness of our lives, and in regard of our vile sins; yet because there be so many bodies of the dead Saints amongst us, we need not doubt but that he will raise them up one day to glory. There are three bodies already ascended into Heaven; Henoch, in the time of Nature; Elias, in the time of the Law; and Christ, in the time of the Gospel, and for these three bodies he hath left many thousand bodies of the dead Saints remaining under death, and in the grave, to be pledges and pawns to us of our Resurrection; one saith well; we have here in this world many pawns and pledges of our resurrection; therefore let us not doubt but that the Lord one day will raise our bodies. Saint Paul speaks hereof, Heb. 11. ult. God (saith he) providing better things for us, that they without us should not be made perfect: so we shall not prevent one another, Use 1. but shall all go together. The use is: First, seeing the bodies of the Saints do▪ not rise till the day of judgement, therefore we must be contented to lie under affliction and trouble, till God deliver us. We see all the bodies of the Saints be trampled and trodden underfoot of death till the day of judgement, and therefore we must be contented to wait with patience for a time, till the Lord deliver us out of trouble, seeing there will be a day of deliverance. The second use is, that seeing the bodies of the Saints rise not till the day of judgement, Use 2. therefore we should wait for it, desire it, and long for it: as Rom. 8. we read of two sorts of groners; the Creatures groan by the instinct of Nature, and the People of God groan by the instinct of grace; so that there is never a Creature that is well ordered, sensible or unsensible but doth groan and long for that day: therefore much more should we long for that time and desire it. If a man hath broken an Arm, or put a Leg out of joint, Simile. if one hath promised him that he will come to set and put it into joint again at such an hour, he will every foot be looking out of his window for his coming: so seeing at the day of judgement the Lord will restore us again to our former integrity, we should long for that day and be looking for it. Thirdly, Use 3. seeing the Dead shall not rise till the day of judgement, therefore why do men so pamper their bodies to clothe them so fine, and to feed them so daintily, who cannot endure the wind to blow upon them, seeing they must go to the dust, be companions with the worms, and dwell in the house to rottenness; therefore all our care must be to save our souls, to get faith in Christ, to repent of our sins, and so to shut up our eyes in this world, as that they may be opened in the Kingdom of glory for ever. SERMON LXXIII. JOHN 11. 23, 24. Jesus saith unto her, Thy Brother shall rise again. Martha said unto him, I know that he shall rise again in the Resurrection at the last day. HAving showed that our bodies rise again, and that the same bodies shall rise that we lay down; in the third place we came to consider the Time when we should rise; At the day of judgement, then and never till then. As job 14. 11, 12. saith he, As the Waters fail from the Sea, and the Flood decayeth and drieth up: So Man lieth down, and riseth not; till the Heavens be no more; they shall not awake, nor be raised out of their sleep: and also 1 Cor. 15. 52. it is said, For the Trumpet shall blow, and the dead shall be raised up, so than we shall rise, and never till then. Some reasons than I named, why we shall not rise till then, which now I will not repeat, but go on where we left. Here a question may be asked, Quest. seeing we must lie so many years and ages rotting in the grave, What may comfort in our lying in the grave. what may the mean while be our comfort to uphold and sustain us? I answer, that there are some things to comfort us and sustain us, in this case. Ans. First, 1 that God will be present with us, that he will not leave us nor forsake us; no not in the grave: this is a sweet comfort to us our wives and friends bring us to the grave, lay us, in and there leave us, for there is none of them that will go down with us to the place of rottenness: but here is comfort that the Lord will not leave us there but he will go to the grave with us, and will watch over our dead ashes by the eye of his providence to keep them: till the day come in which he will raise them up again; as Gen. 46. 4. saith God to jaakob, I will go down into Egypt with thee, and I will bring thee up again; so the Lord will go down with us into the grave, and tarry with us, and will watch over us with the eye of his Providence to keep our dead ashes and bring us out again: Rizpah is condemned for that she kept the dead bodies of Saul's sons, 2 Sam. 21. 10. that she did spread a tent over them, Simile. and kept them that the fowls should not devour them by day, nor the beasts by night; but much more may we admire and wonder at the goodness of God to us, that he goes down into the grave with us, spreads his tent over us, and will keep our dead ashes which one day he will bring out again; this is a sweet comfort to a Christian, that the Lord will not leave us nor forsake us, no not in the grave, though our wives and friends leave us, yet God will not. The second comfort is, 2 that although our bodies lie rotting in the grave, yet our souls shall be blessed and happy: this was Paul's comfort 2 Cor. 5. For we know that if this earthly house of this Tabernacle be destroyed, we have a building given us of God, etc. and so Revel. 6. 11. The souls that lay under the Altar cried, How long Lord? and it is said, that long white robes were given them, that is, that they were comforted with the glorious and blessed estate of their souls. Indeed if our soul should not go to glory presently, but should lie as the body in the pain of rottenness; then we might say (as Solomon saith) Proverb. 17. 22. the hope that is deferred is the drying of the bones, etc. but because the soul goes presently to God, and is in an estate of glory and happiness (though the body lie in the place of rottenness;) therefore this may comfort us: a good soul is like the good spies we read of Numb. 13. Simile. that were sent into the land of Canaan to search the land; when they came back again to the children of Israel, they tell them that the land is a good and pleasant land; that they have tasted of the fruits thereof, and therefore let us not be slothful to enter in: so the good soul that goes before into the heavenly Canaan, and hath a taste of the fruit of it, when it returns again into the body to live in communion and fellowship with it, will say to the body, Here is a good and pleasant land, I have tasted of the fruit of it, therefore let us not be slothful to enter in and possess it. Thirdly, 3 this may comfort us in that although we lie in the grave a long time, yet Christ hath sanctified and sweetened the grave unto us, by lying in it himself, and hath perfumed it; as Chrysostome saith, That of a loathsome prison house Christ hath made the grave to be a storehouse to keep all the bodies of his servants till the day of resurrection, & hath made the grave as a sweet bed to rest on: so we see Esai. 57 2. it is said, Peace shall come upon them, they shall rest in their beds every one that walketh before me: One saith well, that Christ hath made the grave a beaten and a plain way to heaven, for he himself went no other way thither but through the grave and dens of death, therefore we must look to go no other way than this, seeing we may find in this way the footsteps, marks and prints of our Lord jesus Christ and our dear friends, and therefore also we may be bold to venture, the Children of Israel went through the wilderness, a place of stinging Serpents and endured much hardship; yet because this was the way to Canaan, this made them bold to venture; so though the grave be a dreadful place, yet Christians know that it is the way to the Heavenly Canaan, and in which Christ hath gone before us; therefore we should be bold to venture this same way. The fourth comfort is, 4 That although we lie a long time in the Grave, yet we have assured hope that one day we shall rise again. This was David's comfort, Psal. 16. 9 (saith he) Wherefore my heart is glad, and my tongue rejoiceth, my flesh also rests in hope; for thou wilt not leave my soul in the Grave, neither wilt thou suffer thine holy one to see corruption: This is not only true of Christ, that he would not suffer himself to lie in the grave for ever, but it is true also of all his members, that God will not suffer them for ever to dwell in the Grave, but will one day raise them up again. We see when jonas was cast into the Sea, Simile. there was a Whale that did swallow him up; one would have thought that there had been an end of him, and that he had been utterly consumed, and no man should have heard any more of him, yet the Lord did but speak a word to the Whale, and he cast him up on the dry land: so when a man is put into the Grave, some think there is an end of him, we shall never hear more of him, yet let the Lord speak but a word, and the grave shall give up his dead: This is comfort to a Christian, that although one may lie a long time in the grave, yet he may have assured hope that he shall one day be raised up. The use is, Use. seeing that there be these comforts, notwithstanding that a man may lie a long time in the grave, why then should a Christian be afraid to die? for when the world thinks that he is at the worst, than he is a blessed and happy man, because the Lord will never leave him, nor forsake him; but he will be present in the grave with him, and though his body be in the place of rottenness, yet his soul shall be blessed and happy (for that is an estate of blessedness) and the Grave (that was a loathsome prison house) is made as a store house to keep the bodies of God's People in, and as a beaten way to Heaven. Indeed life is an excellent blessing, because the time of life is the time of Grace and of Repentance: Therefore we should labour to preserve this candle of our life, but when the time cometh that God hath appointed, and death approacheth near, why should we be afraid to die, seeing that we may have such comfort, that notwithstanding all our enemies, we shall rise again. Christ when he drew near his death said, he thirsted; and the cruel soldiers presently gave him vinegar to drink; but Christ doth not so by us, he hath tempered us a cup of comfort; He says to us (as he said to the Thief) This day shalt thou be with me in Paradise, this day shall be a blessed day to thee: therefore our care must be to repent our sins, to get faith in Christ, and to live holily here; and then when death cometh, our souls shall go to Heaven, and though our bodies lie in the grave a long time, yet one day they shall rise at the time appointed. The fourth point is, Fourthly by whose power we shall rise. By whose power we shall rise: the Scripture shows, by the Power of Christ; no man can rise by his own power, it cannot be done by the power of nature: So job. 14. 14. (saith he) If a man die, shall he live again? meaning that if a man die, he cannot rise of himself, the power of nature cannot put life into him again: no man can raise himself, nor no body else can do it, it must be by the power of Christ only. So saith David, Psal. 49. 7. None of them can by any means redeem his brother, nor give to God a ransom for him: and the Scripture elsewhere makes it plain unto us, that it must be by the power of Christ that we shall be raised; for he is said to be the resurrection and the life: and further 1 Cor. 15. 22. saith the Apostle, For as in Adam all died, even so in Christ shall we all be made alive: so Psal. 49. 15. But God shall deliver my soul from the power of the grave, for he will receive me: so than all shall rise by the power of Christ, but there is great difference in their risings for he will raise the godly as a merciful Saviour and Redeemer, as a Head to give life to his Members and quicken them. Thus all the People of God shall be infinitely made glad of the power of Christ, but the wicked of the world, and such as have despised God and goodness, they shall rise with fear and astonishment, and shall wish that the Sea or the Grave might have retained and kept them, yea they shall desire the hills and mountains to fall upon them to cover them. The use is, Use 1. first, seeing all shall rise by the power of Christ, we must learn to magnify this power that shall raise us from the power of the Grave, and out of the belly of rottenness. In the story of joseph, Gen. 40. 13. when he lay in the prison house, he said unto Pharoahs' butler, Remember me to Pharaoh, that thou mayest bring me out of his house, for I was taken out of my Country and sold, etc. Simile. So the body should say to the soul, remember me to jesus Christ, that he may bring me from this prison house and place of rottenness, that he may raise me out of the dust and bring me to Heaven. Secondly, Use 2. seeing all shall rise by the power of Christ, therefore let all labour to feel the power of Christ here in this life to their conversion, or else they shall feel the power of Christ to their terror at the day of judgement: Therefore labour thou here whosoever thou art, to feel the power of Christ to raise thee out of thy sins and corruptions, to quicken thee up to newness of life; or else thou shalt feel the power of Christ to raise thee at the last day to thy confusion. Thirdly, Use 3. seeing all shall rise by the power of Christ, therefore let us not doubt but that the Lord will raise us out of our troubles whatsoever they be; seeing he will raise our bodies at the last day. We read, Ezek. 37. that the Lord said to the Prophet, Son of Man, can these dead bones live? and so bade him prophesy upon the bones, till bone ran to his bone, flesh and sinews grew on them again; and there was a great army that stood up, verse 11. saith the Lord, Son of Man, these bones are the whole house of Israel that did lie in captivity and bondage: therefore the Lord did show the Prophet, that as he was able to raise these dead bones to life, so he was able to bring them out of trouble and bondage again. Therefore do not thou doubt but that the Lord will raise thee out of thy troubles whatsoever they be. As Psal. 86. 13. David saith, great i● thy mercy towards me, and thou hast delivered my soul from the lowest grave; Therefore if thou dost not believe that God will raise thee out of thy troubles (whatsoever they be) then blot this article out of thy Creed, and search it out, for it he can raise thy body out of the grave, then do not doubt but that he can raise thee out of thy troubles whatsoever they be. Fifthly, 5 In what estate our bodies shall rise in; in an estate of glory: Now they are mortal and mutable, In what estate our bodies shall rise in. subject to a number of infirmities, to hunger, nakedness, cold, sicknesses, diseases and pains: now they are dull and heavy in the service of God, but at the last day (when we shall rise again) our bodies shall be made immortal and shall be subject to no infirmities of nature, sicknesses or pains: then they shall have strength to perform their own actions, in so excellent and perfect an estate our bodies shall rise. Simile. If a Physician should out of his Art and skill give us such a potion that we should never hunger nor thirst after it, and should be free from sicknesses, diseases, pains and griefs, a man would give many a pound to procure it; such a potion the Lord will give us at the last day, he will give us a cup of immortality, that we shall have no more pains and sicknesses; therefore how should we long and desire for that day. Matth. 18. 8. our Saviour Christ saith, It were better for a man to enter into life hurt and maimed, than having two hands and two feet to be cast into Hell fire: It were better for a man to go to Heaven wanting his parts, than for a man to go to Hell with all the glory that this world can afford him; and yet we may have this assured hope, that we shall not go deformed to Heaven; but we shall have all our parts, and glory put on them; but whosoever cares not for Christ, or for religion, they shall see this glory put upon the People of God, and shall not taste of it. Let us therefore be exhorted to labour to have communion with Christ, to repent us of our sins, and to fear God, that when death cometh, our eyes may be so shut up in this world, as they may be open in the Kingdom of God for ever. Chrysostome saith, that the Goldsmith putteth into a pot his silver or his gold, Simile. than he sets the pot into the fire and melts it, where he forms a bowl or a cup to set before the king; so the Lord melts us by death, and then out of the dead ashes and cinders of the bodies of his servants, he frameth and will make them goodly vessels of honour to stand before him in his Temple. One says well, It is a good thing to think of the future glory of the body, especially in the time of sickness, and in the hour of death against the crawling of the worms, and the place of rottenness; job comforteth himself with this, for I am sure that my Redeemer liveth, and he shall stand the last on the Earth, and though after my skin worms, destroy this flesh, yet shall I see God with my flesh, job. 19 so we must comfort ourselves in the like time of extremity. Now this glory shall not be from the redundance of the spirit only; but in regard of the blessed and happy estate that the body shall be in at that time. As 1 Cor. 15. 42. saith the Apostle, It is sown in corruption, and is raised in incorruption, it is sown in weakness, and it is raised in power: The glory of the body consists in six things at the Resurrection. so the glory of the body shall be in regard of the blessed estate that it shall be in at that time. Now in six things the glory of the body consists: First, the glory of the body consists in that there shall be all the parts of the body perfect and entire, 1 they shall want nothing, howsoever a man may be maimed or deformed, want a hand or an eye, a leg or a finger, or an eye here, yet all shall be supplied to him at that day: Entireness of parts. and that for two Reasons: First, Reason 1. Because all things shall be reduced to their former estate: for as Peter shows Acts 3. 21. speaking of Christ, whom the Heavens must contain and keep, until the time that all things shall be restored: in the beginning the body of man was made perfect and entire, wanting nothing either for beauty or comeliness; therefore to this estate it shall be restored again. Secondly, Reason 2. Tertullian raiseth it from another ground, Revel. 21. 4. where it is said, there shall be no more death; always (saith he) in the greater is inferred the lesser; therefore if death be expelled from the whole man, than it seemeth to be expelled from every particular member: and therefore for conclusion, the bodies of the Saints shall rise perfect and entire again with all the parts. The use is, Use 1. seeing all our parts shall be perfect and entire at that day, we must comfort ourselves with this; though we want an eye, a hand, or a foot; for we know by faith that they shall all be restored again at the last day: Simile. if a man should want a member, an eye, a leg, or an arm, and there were one could restore it to him again, he would give many pounds to have it supplied; but better by many degrees is the estate of God's children; for let a man fear God, make conscience of his ways, repent his sins, and labour to please him, and he may be assured the Lord will restore to him all his parts, and that not only to himself, but also to his family and friends. Secondly, Use 2. seeing at the day of judgement all our parts shall be restored again by Christ, we should not be afraid to forgo any of them for the Name of Christ: for he that did restore the ear of Malchus, which was his enemy, Simile. sure it is therefore that he will restore any part that his friend should lose for his name's sake: as Heb. 11. 35. it is said of the holy men that they would not be delivered from those pains and torments (which the wicked had devised against them) that they might receive a better resurrection; and in the story of the Macchabees we read a strange and worthy narration, recorded also by josephus, that when one of the seven Children of the mother, came to suffer, and was to have his tongue and other parts to be cut off, he saith, These have I received from the Heavens, but now for the Law of God I despise them, and trust that I shall receive them again: so because we know that if we lose any part for the Name of Christ, he will restore it to us at the day of judgement: Therefore we should not be afraid to lose it, but contented and willing to part with all for Christ. Now if any man should object, Object. that we shall not then have all our parts restored again, because Christ saith, Matth. 18. that a man were better to go halt and lame into the Kingdom of God, than having two hands and two feet to be cast into everlasting fire. To this I answer, Ans. That Christ doth not speak positively, but by supposition; for he doth not say, ye shall go halt and lame into life; but he saith, it were better for a man to go in any mean and base condition to God, as blind, lame, naked and poor, than to go into everlasting fire, with all the glory that this world can afford. Secondly, Ans. 2. I answer, It is to be understood of the estate of the soul, and not of the body: for if a man were to lose his hands or feet, yea all the parts of his body for this end only to have his soul go to Heaven, it were better than that he should have all the parts of his body, and go with the wreck of his soul and conscience into everlasting fire. Secondly, 2 the glory of the body consists in this, that it shall be beautiful and lovely: The body shall be beautiful and lovely. howsoever now our bodies may be rotten, deformed and ill-favoured, especially when we be dead, at which time the bodies of the best and beautifullest are ill-favoured to look on. We see good Abraham when Sara was dead, desired to have a place to bury her out of his sight, so loathsome and ill-favoured we be when we be dead; but at the resurrection, than our bodies shall be made beautiful and lovely; no man or woman is now so beautiful as we shall be then, and that for two Reasons: First, Reason 1. Look what estate Adam was in, in the time of innocence, in the same estate shall the bodies of the Saints be at the resurrection: but the body of man was so beautiful and glorious, so full of brightness and spendor which issued from it, as all the Beasts of the field stood gazing and looking on him: in the same estate shall all the bodies of the Saints be at the resurrection. Secondly, Reason 1. all deformities, blackness, ill-favourednesse and crookedness are punishments and penalties for sin; but when our sins and our corruptions shall cease, than the penalty and punishment shall cease. Oh how should this quicken up our care to repent of our sins, to get faith in Christ, to walk holily here, that we may have our portion with the Saints. We see here when men and women's bodies be crooked and deformed, Simile. they wear iron bodies, and will endure any thing to make them strait again; besides if they be not well-favored they will send into Spain and Italy, to buy complexion, which when they have, it doth not help nature, but they be the worse for it, because it eats out their favour: But if men will fear God, repent their sins, get faith in Christ, and walk holily here, our Lord jesus Christ will repair all and make our bodies beautiful and lovely: Simile. when Solomon had built the Temple, the Chaldeans came and destroyed it; afterwards when it was built again, it came not to the former glory that it had: but it shall not be so with the bodies of the Saints, for they shall be restored to a more beautiful and glorious estate, than ever they had before. Thirdly, 3 the glory of the bodies of the Saints shall consist in this, In brightness and splendour. that they shall be filled with brightness and splendour. now their bodies are dark and obscure, but then they shall be like so many bright stars and shining Lamps, when all the bodies of the wicked shall gather blackness and darkness, and shall look like filthy scrolls; all the bodies of the Saints shall be like so many bright Stars: as Daniel 12. 3. it is said, And they that be wise shall shine as the brightness of the Firmament, and they that turn many to righteousness shall shine as the Stars for ever and ever: this Christ doth further enlarge Matth. 13. 43. The Justice shall shine as the Sun in the Kingdom of their Father: the Sun did never look more glorious upon this world, than the bodies of the Saints shall shine with glory at that day; therefore what a comfortable estate shall our bodies be in at that time. We see when Moses had talked with God forty days (by the reflection of God's glory upon him) his face did shine so that the children of Israel were not able to behold it: how much more will the glory of Saints be, when they shall abide with God not forty days, but for ever and ever; if there shall be such glory and brightness in the bodies of the Saints, how superexcellent shall the glory of the Soul be then? The use is, Use 1. that a Christian should solace himself in the meditation of this, and not think his time lost in the Service of God, but abstract his heart from the love of this world and worldly things, to think on the future glory that God hath prepared for the Saints, and cheer up thy heart with it: as Gen. 13. the Lord makes an excellent promise to Abraham concerning the land of Canaan, bidding him Arise and walk through the land in the length and breadth thereof; so the Lord makes goodly promises to a Christian concerning Heaven. Therefore though he hath not put us in possession of it hitherto, yet we should arise and walk through the land in the length and breadth of it; that is, meditate and think on the glory and goodly delights of it, and solace our souls therewith. Secondly, Use 2. seeing the Lord will honour our bodies then with such a deal of glory, we must be careful to spend our time well, to live in all holiness and righteousness while we live here: for how can we look that God should honour us, when we are not careful to keep our bodies holy, Simile. and labour to honour them ourselves? It is a rule in Art that they that would finish their colours in brightness, must lay grounds suitable; so, if thou wouldst have Christ to finish up thy life in glory and brightness, lay no sad grounds, no black colours 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 keep our bodies pure and clean, to possess them in holiness, and then we may have comfort that God will honour them at the day of judgement with brightness of Glory. Fourthly, 4 It shall be immutable and immortal: in this life our bodies are subject to changes and alterations; In that they shall be immortal and immutable. as job 14. it is said, He shooteth forth as a flower and is cut down, he vanisheth away as a shadow and never continueth in one stay; here our bodies are subject to hunger and thirst, to nakedness, cold and diseases; but then they shall be brought to an estate of permanency 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 Sun light on them, neither any heat; and so also Revel. 21. 4. it is said, And God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, neither crying, neither shall there be any more pain, so than their bodies shall be free of all vexations, and then they shall be at rest: this we see is clear by the Scripture; and manifest also by reason; for it is a ground in nature that all things labour to attain 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 be at rest: but at the last day when our bodies shall be brought to an estate of perfection, than they shall rest in it, and shall not be subject to change or alteration: Simile. we see in nature if the shipman's needle be touched with a load stone it turns and turns and is not at rest till it stands against the North-pole, and if it be hindered with any thing, it stands trembling as if it were discontented, but when it cometh there, it is at rest and quiet; so it is with the bodies of the Saints, that are touched with the loadstone, that is, that have touched Christ by faith, they be 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, than our bodies shall be immutable and unchangeable: In this world our bodies are subject to sickness and diseases, to pains and aches; to the stone, gout, and to the cramp, etc. by which death doth enter within our walls, and labour to take the castle of our hearts; but at that time our bodies shall be made immutable and unchangeable, immortal, free from all these exigences; therefore what must we do when we feel these decays in nature, and these infirmities? I answer, it is good to take Saint Peter's counsel, Act. 1. 19 That we should repent and turn unto the Lord, that our sins may be put away when the time of refreshing shall come, from the presence of the Lord: Simile. If a Physician should give you such a diet that after a few days taking of it, ye should never be sick again, should feel no pain, nor be subject to any disease, and have thy body 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 Physician in the world can do it, none but our Heavenly Physician jesus Christ, and that by this means: We should get faith in Christ, repentance for our sins, and walk in holiness a few days while we live here, and then he will set our bodies in such an estate, as we shall never be sick nor feel any more pain, never be a hungered or a thirst, naked, or cold; here in this life time we must seek it, therefore let us labour to repent our sins, to get faith in Christ, and to walk holily here, and then our bodies shall be brought to such an estate, as shall not alter and change. Simile. It is a world to see what means men use to keep their bodies from putrification, they will keep them up in lead, imbalm them with sweet spices, and lay them in marble; yet none of these will serve, but the bodies of Kings and Queens must yield to it. But do thou labour to repent of thy sins, to get faith in Christ, to please God, and to make conscience of thy ways, and then thy body shall be brought to such an estate, as it shall not be subject to alter and change, but shall be made immutable and immortal. Fifthly, They shall be spiritual Bodies. They shall be spiritual bodies; In this life our bodies are natural, but then they shall be spiritual; so S. Paul saith in 1 Cor. saith in 1 Cor. 15. 44. It is sown a natural body, it is raised a spiritual body. A natural body in this life; a spiritual body in the life to come. Now, it is not a spiritual body in regard of substance, for it shall have breadth and length and thickness; it shall have parts and dimensions as our bodies have; so Luk. 14. when Christ entered into the house and stood amongst them, they thought it had been a Spirit; but he tells them, that a spirit had not flesh and blood and bones, as we have. Now in two Respects our bodies are said to be spiritual. First, Our Bodies shall be spiritual in two Respects. Because they shall be sustained and upheld by the Spirit; In this life our bodies are sustained and upheld by meat, drink, sleep and Physic; but then the Spirit of God shall quicken them, 1 and they shall have no need of these helps. Because upheld by the Spirit. We see Moses was forty days in the mount, where he was so filled with the Glory of God that he was neither an hungered nor a-thirst, neither did he (as far as we know) desire to sleep or rest all that time; if Moses was thus upheld with the Glory of God without the use of meat and drink in the estate of mortality, much more surely shall the bodies of the Saints be upheld in the estate of glory; so that there shall not be no need of the use of meat, drink, sleep and physic, but God shall be all in all to us. Secondly, 2 The body shall be subject to the Spirit, and be ready to attend the Spirit in all good things. Because subject to the Spirit. Augustine saith, it is not called a spiritual body, because (as some men think) the substance of the body is turned into a Spirit; but (saith he) because it shall be subject to the Spirit, and shall attend it; and some of the Schoolmen, 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 be led by the Spirit, and attend it. For in the best there is such reluctation between the Spirit and the flesh as they cannot do the good they would; so Matth. 26. 40, 41. The Disciples, when they should have watched and prayed, Christ found them asleep: and Rom. 7. 22. Paul saith, I delight in the Law of God, concerning the inward man, but I see another law in my members, rebelling against the Law of my mind, and leading me captive to the law of sin, which is in my members; so Ezek. 3. 14. (saith the Prophet,) So I went, but it was in the bitterness and indignation of my Spirit: hence we see that in the best there hath been reluctation between the flesh and the Spirit, that the flesh laboureth to resist the Spirit; but here is comfort to a Christian that one day it shall attend the Spirit, and be led by it in all holy duties. We see when Rebekah had conceived, Genes. 25. 22. she felt such struggling and striving in her that she was amazed, and saith in that agony, Seeing it is so, why am I thus? as if she should say, seeing there is such a striving and struggling in me I were as good be barren; but there was an Oracle of God that did answer her, Simile. that two Nations were within her, of whom the elder should serve the younger so many times a Christian finds such striving and struggling in him, that it makes him amazed; the Oracle of God tells us that then there are two within us, the flesh and the Spirit; and that the flesh shall serve the Spirit: if one come to a great heap of Gunpowder, and bring but a little spark of fire and put to it, it will dissolve and bring it to nothing▪ so although there be a great heap of sin and corruption in us, Simile. yet if a man get but a little spark of the Spirit of God in him, it will dissolve and bring it to nothing; therefore we must comfort ourselves with the hope of this, howsoever now our bodies are not subject to the Spirit, that yet one day they shall be ruled and guided by the Spirit. The sixth thing wherein the glory of the body consists, 6 is, that it shall be a powerful body: It shall be a powerful Body in three things. as S. Paul saith, 1 Cor. 15. 43. It is sown in weakness and it riseth in power. Now the power of a glorified body is in three things: 1 First, Because it shall have power to perform its own actions without defatigation or wearisomeness; To act without weariness. now we cannot do any action, but in time we shall be weary of it, weary with going, sitting, standing or doing of any thing. We know, Christ as he was man was weary, john 4. for it is said, that he being weary sat him down on the well: so Exod. 19 Moses hands were so weary with holding up, insomuch that Aaron and Hur did stay them up; so the best Christians sometimes are weary with doing the best things. Weary with kneeling at prayer, with standing to hear and confer and such like; but at the last day we shall have such power in our bodies that we shall never be weary of standing before God or kneeling in Prayer for ever and ever; there shall be such power and such strength in the body: therefore as oft as we be weary in prayer, or with doing any good thing in the labours of our callings, we must comfort ourselves with this, that one day we shall have power and strength to do any good duty and service that God requires at our hands without defatigation or wearisomeness. Secondly, 2 In that the body shall move itself any way with ease, Because it shall be able to move itself nimbly in the air. and shall be able to walk in the air and on the water; as now we can walk on the ground. Though our bodies be weighty and ponderous, yet than they shall have such power and strength as they shall be able to move upward and downward, forward and backward, with as much ease as a man lifts up his hand, there shall be such strength and agility in our bodies: now they are subject to one motion only, to go forward, but then they shall be able to move any way. Thirdly, 3 In that they shall be able to pass through any thing, as a man's finger passes through soft cloth: In that they shall be piercing. and therefore john 21. 15. of Christ it is said, He came into the place where the Disciples were met, the doors being shut. The Schoolmen say, that the Creature gave way to the Creator, but there was such power in the body of Christ that if it had been shut up in a chest of steel, Iron or marble, it could have passeth through; in like manner it shall be with a glorified body, it shall be able to pass through any obstacle whatsoever; therefore seeing it is so, that the Lord will bestow on the bodies of Christians such goodly endowments, let us think of these glorious things, and comfort ourselves with the hope of these, and let us be contented to walk a few days in holiness and fear before God: and then we shall have our part in them. Pliny reports of the little Bees that in a great wind or tempest they catch up little stones in their claws to balance themselves against the wind that they be not carried away by it; so should Christians do in wind and tempest; Simile. that is, in the time of temptation and trouble, they should catch up stones in their claws, that is, they should balance themselves with the Promises of God, and with the hope of blessedness; that so they be not carried away with the wind of temptation and trouble. Now we come to speak in what estate the wicked shall rise; In what estate the wicked shall rise. this we will show in two things: First, 1 In an estate of shame and disgrace, the bodies of the Saints they shall be beautiful and lovely to look on, In a disgraceful estate. but the bodies of the wicked shall rise deformed, ill-favoured and loathsome to look on; as Esai 66. it is said, And they shall go forth and look upon the carcases of the men that have transgressed against me, for their worm shall not die, neither shall their fire be quenched and they shall be an abhorring unto all flesh: The bodies of the wicked shall be as ugly and loathsome carcases to look on, and their faces shall gather darkness and blackness: As in this life when a man is sick a little and hath pains upon him, it changes his favour and makes him look pale: O but what will it be when bodies and souls shall be tormented for ever? and therefore all the glory of the wicked is in this world. Secondly, 2 the Godly shall be free from all necessities of nature, they shall not hunger, They shall be clogged with all misery, necessity and want. thirst, be naked, nor subject to diseases and pains, but the wicked shall be in hunger and thirst, in all extremities that may be; subject to headache, toothache, back-ach, bellyach; all the pains that may be shall come upon them. They shall not be free in any one part of them, but be in so great extremity that although they should desire but a drop of comfort, Luk. 15. 19 they shall go without it. We see the rich Glutton fared delicately every day, lay soft, had rich apparel, and had a knot of knaves to attend on him, but when he was in Hell, he could not have so much as a drop of water to refresh him; this extremity all the wicked shall be in, they shall be subject to necessities of nature and to all pains & torments. A number of men do not believe us now, but one day they shall see and feel it, for if we 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 be in an estate of glory, but the wicked in an estate of shame then how shall they cry out against the other and say; ye would not be ruled by us, nor hear our counsel and advice. We have heard what S. Paul said to the men that were in the ship, Simile. Act. 27. 21. Had you harkened to me, you might have scaped this loss, saved your ship and your goods. So good preachers shall stand up in that day against men and say, if you had harkened to us, you might have shunned this loss, if you had repent of your sins, gotten faith in Christ and walked in a Holy course, you might have saved your bodies and souls. SERMON LXXIIII. SERM. LXXIV. JOHN 10. 27, 28. My Sheep hear my voice, and I know them, and they follow me. And I give unto them eternal Life, and they shall never perish, neither shall any man pluck them out of my hand. THe sacred Story shows, 2 Sam. 6. 13. after David brought the Ark from Obed-edoms' house, when they had gone six paces, they stood still and offered Oxen and fatlings, Simile. to give God thanks for their good beginning which they had made; so should Christians do in any labour that they go about, stand still (as it were) and give God thanks for the good entrance they have made on their labours: At this time therefore amongst other holy duties which we are to perform to God on the Sabbath, let us be thankful to him for the good entrance we have made in our harvest labours, that so by this harvest we may remember that great harvest wherein we shall all reap that which we have sown in the time of life. Now having finished the Doctrine of the Resurrection, yet there remains some questions to be answered, although for mine own part I could be contented to pass them over, because as David saith, Psal. 131. 1. I have not exercised myself in great matters, or in things too high for me: Exod. 19 24. 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 pass beyond: Nevertheless, I purpose to answer your desires and expectations in making supply of them, as far as (by the light of God's Truth) I can, and as I gather by the grace of God given me. The first question is, Quest. 1. whether monsters borne, shall rise monsters. whether such as were borne monsters and misshapen, 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 workman should make a thing ill-favoured and deformed, Simile. he lets it not alone so, but will melt it again till it be most excellent and beautiful, Ans. 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 judgement I assent thus far, that all the bodies of them that are godly, and holy people and his chosen, their bodies shall rise glorious and beautiful, though they were borne monsters and mishapen but they that be wicked shall have the same deformities upon them at the day of judgement that they had in this world; That the deformities of the Saints, shall only be repaired. for deformedness and to be mishapen, is a punishment for sin, but at the day of judgement, the punishment of sin to them shall not be lessened, but further increased as the Schoolmen say: If a wicked man have a hand cut off, or lose an eye justly for his offence by the Magistrate, they shall be restored to him at the day of judgement 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 only, and there ceaseth, they cannot make them lose their members for ever; but the judgements of God begin 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 misshapen and a wicked man, he shall rise so again: 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 do not consider, to live in their sins is a means to bring all deformities upon them. The second Question is, Quest. 2. In what Sex all shall rise again. in what Sex we shall rise again, whether or not men shall rise men, and women women as they be? I answer, they shall rise in the same Sex they lived in; as we see Matth. 22. 28. the Sadduces came to Christ saying, Ans. There was a woman that had seven husbands, and at last she died, therefore in the resurrection whose wife shall she be of the seven, for seven had her to wife? whereunto Christ doth not say there shall be no woman at the resurrection, but that they shall not marry, but shall be as the Angels of God in Heaven; the Sexes shall not cease: and S. Jerome saith upon that place, that Christ giveth us to understand where he saith, that they shall not marry, nor give in marriage, that both shall rise again, men shall rise men, and women shall rise women, and the Greek words will bear it though the Latin will not; so 1 Peter 3. 7. he exhorts men and women to live together as heirs of the grace of life; and Matth. 12. 42. it is said, The Queen of the South shall rise up in judgement with this generation, and shall condemn it, etc. Hence it is manifest, both Sexes shall rise again. The third Question is, Quest. 3. Whether Children and old men shall rise so again or not. In what age we 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 years of age, whereunto the Schoolmen agree, but I dare not assent unto it; because there is no warrant out of the Scripture for it, Ans. 1. for, whatsoever is not of faith is sin, and that which hath not his warrant from the word of God, cannot be of faith, which must be grounded on the Scripture: And Augustine himself saith, whether little Children shall rise Children, we do not find in the Scripture, or in what age men shall rise: indeed there is one place that seems to confirm his opinion, Ephes. 4. 13. Till we all come in the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Now by a general consent the Fathers do expound it otherwise. Chrysostome saith, that by the fullness 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 affirms, that by a perfect man in Christ, is not meant the temporal age of the Son of God; so S. Jerome 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 soul, and not of his body. Secondly, 2 Tertullian is of another judgement (saith he) let Christians remember this, that our souls shall receive the same bodies from the which they departed, and therefore look in what stature and in what age and years we were of, in the same we shall rise again. Thirdly, 3 Augustine doth much rely on his own opinion, for (saith he) every age is capable of blessedness; and therefore I do not purpose to contend of strive to know in what age we shall rise in. Fourthly, 4 there are some reasons to prove the contrary: First, that there is nothing in a Child more than in a man, Reas. 1. against the former opinion. to hinder them from the Kingdom of God, for Christ saith, Suffer little Children to come unto me and forbid them not, for unto such belong the Kingdom of God: And therefore seeing there is nothing in a Child that may hinder him from the Kingdom of God, why may not Children rise Children again? A Child may be blessed; for if a Child could not have been blessed, what shall we say if Adam had had Children in the time of innocence, should they not have been blessed? most certainly, they should▪ Now if Adam's Children should have been blessed in the time of innocence, much more shall Children be blessed in Heaven. Secondly, 2 Children may perfectly perform the chiefest act that the people of God are to do in Heaven, namely to praise God; as we see Psal. 8. Out of the mouths of Babes and sucklings hast thou ordained praise. Thirdly, 3 all those Christ raised in this life were raised in the same age and stature, that they were in when they died, as the Maid, the widow's Son, and Lazarus, and those that were raised at the Resurrection of Christ; or else how should they been known to their friends again so perfectly. Now against this there is one Objection of some weight to be answered; Object. A Child is not in an estate of perfection, and there is no imperfect thing shall enter into the Kingdom of Heaven. Ans. To this I answer, that a Child is imperfect only in regard of labour and travel, but not imperfect for the life of glory, and a spiritual life; and therefore it must be our wisdom and care to spend our time well in the fear of God, in repentance for our sins, and to get faith in Christ, and then let our age, sex or estate of our body be what it will, we shall be blessed and happy when we dye, and we shall rise to a glorious estate. It is a good saying of Chrysostome, if a grave senators should bring thee into his house, and show thee a number of grave senator, Simile. sitting on Thorns richly clothed, with chains of gold about their necks and crowns on their heads, and should tell thee that after a few days he would bring thee thither, and make thee one of them; how careful wouldst thou be to please him, and fearful to offend him in any thing? This (saith he) is our case, jesus Christ hath showed 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 years, if we will repent our sins, get faith in Christ and walk holily before him; therefore how careful should we be not to offend him; what fools are men to lose eternal things for earthly, for if men would live holily here, they should live eternal in the life to come. Thus at last we are come to speak of Everlasting life, for the Lord doth raise the dead out of the grave, and out of the dens of death, to give them everlasting life: and this is that which Christ hath promised to his people, john 10. 27. as we see john 10. My sheep hear my voice, they follow me, and I give them everlasting life: and john 6. 47. saith Christ, Verily, verily, I say unto you he that believeth in me hath everlasting life: so also Psal. 21. 4. saith the Prophet, He asked life of thee and thou gavest it him; even length of days for ever and ever. So then everlasting life is the great blessing that he hath promised to his people that none partake of but they, it being the Centre of a Christian man's desires, all whose labours, pains and endeavours tend to this and no further; Simile. for as we know things when they be at the centre there they rest, stay and go no further; so if once the people of God come at this, there they stay and go no farther; with thoughts hereof they comfort themselves in the troubles and afflictions of this life; Simile. Genes. 28. 11. jacob being weary in his journey, took stones and laid them under his head, and slept, where he 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 bloodshed that reacheth unto heaven; therefore if Christians will be contented to walk Christianly and holily here, but a few days and years, he will bring them to everlasting life. ay, Object. but some may say, why do ye speak of everlasting life now, seeing every man is busy to get some thing to maintain this life? I answer, a man doth well to be busied in his honest labours to get some thing to maintain this life, Ans. because (as we shall hear afterwards) this life is the way to eternal life and the seed time of a Christian: But o how miserable a thing is it for a man to provide for this life and neglect eternal life? and therefore our care must be to provide for this life so as it may further us to everlasting life; In the Law the people of Israel were commanded to keep the feast of reconciliation, which was in the end of the year, when harvest was done, and their barns and winepresses full, which was to teach us that in the midst of our joy and plenty we should seek for eternal life, and should labour to have the pardon of our sins, and to reconcile ourselves to God, so to be fitted for eternal life: therefore let every man so attend to the things of this life as that he may labour for everlasting life, which is the blessing of all blessings. ay, Object. but is everlasting life so great a blessing, seeing the wicked shall be raised to everlasting life? I answer, that the wicked shall be raised up to everlasting life, Ans. which life shall be a continual death to them, for look in what extremity any man is in when he is a dying, grieving and groaning as though his Spirit were departing; in the like extremity shall all the wicked be in; Simile. 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 lie in such a hot furnace as was prepared for the three Children by Nabuchadnezzar but two years, Simile. he would think he were better die a thousand deaths than to lie in such extremity. But what is temporary 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 continual. If a man were put to his choice, no doubt he would die a thousand deaths temporary, before he would dye that death. For though the deaths of men's devising bee terrible, yet they are nothing compared to the death and punishments that God can devise for the wicked? And yet we see how men labour to avoid & to fly temporary death, they will run, ride, take physic, endure any pains to shun it; which is but a flea biting as it were, if compared which eternal death▪ and never fear, never labour to shun this latter which is the most woeful of all other. We see how afraid men be of the plague, so as they will labour by all means to avoid it, which yet brings but temporary death; how much more afraid should we be of sin, because that is the cause of eternal death? Here we see the madness of the world which labours to avoid temporary death, and yet will not strive to avoid sin which brings eternal. But let us pray to God to avoid sin, that so we may avoid eternal death: for the wicked shall rise no to live eternally, but to dye eternally; nay, their life shall be 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 he bestows that of none but his people and Church. Now here we are to consider two things: 1. What it is that God doth promise. 2. The Continuance of it. First, 1 he promiseth to his People Life: now Life is twofold: 1. Natural. God promiseth to his people. Life twofold. 2. Spiritual. First, 1 the Natural life is upheld by the use of meat, drink and physic, Natural Life. 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) speaks of. For to speak exactly, it is but the way to life, whereof Christ speaks, Matth. 5. 25. Agree with thy adversary quickly whilst thou art in the way with him, etc. where Christ shows, that this life is but the way to everlasting life: Therefore it must be every man's wisdom to pass this life so here, as that he may make it the way to everlasting life. Now our spiritual life is upheld by having Communion with God, 2 for as the soul is the life of the body, Our spiritual Life. so God is the life of the soul; because as the body cannot have life but by Communion with the soul, so the soul cannot live unless it have Communion with God. Which life is spoken of Psal. 16. 11. Thou wilt show me the path of life, in thy presence is the fullness of joy, at thy right hand are pleasures for evermore: And john 5. 40. Christ says, But ye will not come unto me 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 eat, drink and sleep, which doth but nourish the body, and never look to the life of grace; but the special care of a Christian must be, (for that a number of men think if they can live the life of nature, they care not for living the spiritual life, for faith, or repentance, or to live holily here,) the special thing, I say, which we should look to is, to live hereafter. We find Gen. 17. 18. Abraham saith unto God, Oh that Ishmael might live in thy sight; so this should be the request we should make to God: Oh that I may live the life of the Spirit, indeed I live a natural life, but I desire to live the life of grace; so David, Psal. 119. 175. saith, Let my soul live and it shall praise thee; my body liveth and I go up and down with it, but let my soul live and then I shall praise thee; which is the blessing of all blessings to have Communion with God, to draw near to him, and be acquainted with him by prayer, repentance and amendment of life. Now there are two degrees of spiritual life: 1. The Life of Grace. 2. The Life of Glory. First, 1 in that the soul hath Communion with God by faith, Degree of Spiritual Life, The Life of Grace. which Communion is many times darkened and eclipsed by sin, when yet in the interim it hath many a glimpse of it, as the Sun being under a cloud is kept from our sight that we cannot see it until it breaks out: so it is our sins which hinders this sweet Communion, Simile. that is, between God and the soul. As it is with the light and the eye; as long as the eye is well it dare boldly look on the light, but if it catch a blow or an hurt, it must have somewhat to hang before it, Simile. because the light offends it. So it is between God and the soul, as long as it stands in good terms with God, so long it dare with boldness 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 Glory is, 2 to live in the blessed presence of God, The Life of Glory. in the Kingdom of Heaven, where the sweet face of God shall shine on us, and where we shall have the Company of the Angels and Holy Spirits. But this is the order: First, we must live the life of grace, and then the life of Glory, and therefore every man must acquaint himself with God by Prayer, and in repenting for his sins, that so we may look to have Communion with him in the life to come; but if we do not acquaint ourselves to prayer, and in the use of holy means, than we are as strangers to him, and must not look to have Communion with him in the life of Glory. But to enlarge myself further in the point of Eternal 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 stern of a ship that cometh behind but yet doth order and guide it this way and that in all the turnings; so eternal life is the first thing in a Christian man's intention and the last thing in execution, Simile. which must order all our actions; for to what end do we pray, repent us of our sins and walk holily and obediently here, but to this end that we may come to everlasting life. We see when the Merchants have been trading a long time at Sea, at last they put their ship into the harbour to rest and stay there; Simile. so when Christians have been 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 think upon the things of this life, which the Devil knew well, when he said, job 1. all that a man hath he will give for his life, etc. even the very skin, and yet this life is but a shadow of that life and a way unto it. Therefore brethren, let us be in love with eternal life, let it be our wisdom, so to spend our time here in the fear of God, as that we may come to life everlasting. Which is the next thing we are to speak of but here man's wisdom becomes folly in that the deepest reach of any created understanding, is too shallow to comprehend the immensity of this life; for as the Apostle saith, 1 Cor. 3. 9 Eye hath not seen, neither ear heard, neither hath it entered 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 goodness which thou hast laid up for them that trust in thee; which thou hast wrought for them that trust in thee before the sons of men: 2 Cor. 12. 5. S. Paul also saith, That he was taken up into Paradise, & heard words which cannot be spoken, which are not possible to be uttered. This is so great a matter as the tongues of Angels are not able to express it; and therefore when I or any other am to speak of life everlasting, we are to consider that no man is able to express it; Simile. for if a man stand on the Seashore, and look on it, he 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 be a thing, that no man can see the full extension of, yet we may conceive it to be an exceeding glorious thing; therefore whatsoever we hear any man to speak of eternal life, we are to conceive it is more than any man can express. It is not (as David saith) Psal. 48. 8. As we have heard, so we have seen in the city of our God; But as the Queen of the South, said of the wisdom of Solomon, that the one half was not told me which I have seen: So we may say when we come to possess everlasting life; it was a true saying that God's Preachers told me of Heaven and of everlasting life, but they have not told me half that which I find; and therefore oh that God should show such mercy to poor sinners here in this life, to give them hope of Heavenly things, and make them partakers of everlasting life; of whom we may say with David, 2 Sam. 7. 18. Who am I o Lord God; and what is my Father's house, that thou hast brought me hitherto? And this was yet a small thing in thy sight o Lord God, but thou hast spoken also of thy servants house, for a great while to come, etc. So we may say, Lord what am I, and what is my Father's house, that thou shouldest bestow this great mercy and goodness on me so vile a creature? Now we 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 drink to nourish us, clothes to cover our nakedness, we have need of fire to warm us, and a bed to lie on and sleep, and physic and a number of things; but in the life to come God shall be all in all to us, music to our ears, Manna to our taste, we shall drink of the Rivers of his pleasures, and the kingdom of God shall be a house for us to dwell in, and the arms of God a bed for us to lie in; we shall be fed with Angel's food, with the contemplation of God, for Christ we know told the jews, I have meat that ye know not. Now if the contemplation of God be so great here in the estate of Grace, much more it will be in the life of Glory; where we shall no more hunger nor thirst, nor be subject to nakedness or infirmities of nature, we shall have need of nothing, for God shall be strength to our bones, and rest to our eyes, etc. therefore think of this thou that art a poor Christian to comfort thyself with, when thou art in want and necessity, when thou wantest food to feed thee, clothes to keep thee warm, that one day thou shalt be 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 do 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 queens are subject unto, for God shall be all in all to them: At thy right hand there are joys and pleasures for evermore, as David saith, Psalm. 16. 11. then we shall not need house, food, raiment, or sleep, but shall be freed from all these things. Secondly, Secondly, from all the labours of this life. from all the labours of this life; here we 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 eat our bread, till we return to dust again; and Psal. 128. 2. It is the blessing of God's people, that they shall eat the labour of their hands; so we see all are subject to labour, as it is job 5. 7. Man is borne to labour, as the sparks fly upwards: but here is the comfort of it, if a man fears God and reputes him of his sins, gets faith in Christ and walks holily here, he shall one day be freed from all labours; even so saith the Spirit, Revel. 14. 13. Blessed are they that die in the Lord, for they rest from their labours, and their works follow them; and Saint Paul lays it down as a ground, Heb. 4. 9 that there remains a rest for the People of God: here in this world they have a great deal of trouble, therefore Habbak. 1. 13. the Prophet complaineth, Wherefore dost thou look upon the transgressor, and holdest thy tongue when the wicked devoureth the man that is more righteous than himself? 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 deal of trouble and affliction, yet there remaineth a rest for the people of God. One saith well, all God's works were good, who when he had laboured six days, rested the seventh day; so (saith he) if thy works are good which thou dost, 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 wilderness endured sore labour, but here was their comfort that their labour tended to Canaan, to give rest unto them, as it is jer. 30. 2. He walked before Israel to cause him to rest: so though the People of God have sore labour forty years together, yet because they be in the way to Heaven, and to the kingdom of God where they shall have rest, endless comfort, and be free from all both bodily and spiritual labours, they should be comforted: now it is a labour for me to preach, to get learning, but then all these things shall cease and we shall be infinitely endued with all heavenly knowledge, as 1 Cor. 12. 9 saith Saint Paul, Now we know but in part, prophesy in part, but when that which is perfect is come, then that which is imperfect shall be abolished; so the Prophet Esay saith, We shall be all taught of God, therefore who would not but endure a little labour here, seeing he shall have eternal rest? Philosophers say, that All things rest when they come at their proper place, but heaven is the proper place of God's people where they shall have rest; therefore let us be contented to take a little labour and pains that we may have rest in the life to come. Simile. If a king should say to us, go walk in such a high way, coalpit, or, in such a mine, but a few days, after which ye shall be free from all labours, than I will keep and maintain you for ever, who is there but would be contented to take any pains 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 be contented to labour here in this world, and to do that which the Lord commandeth us, we shall one day be free from all labours and shall rest in the kingdom of God. Simile. It was the manner of the ancient Romans, that if any man had gone out to wars, and had returned safe home again, he should ever after be kept without labouring any more: so the Lord hath sent us out to war against our sins, lusts, and the devil, after which when we return home to heaven we shall be freed from all our labours. Thirdly, Thirdly, from Original sin. we shall be freed from original sin, and the fruits of it; in the time of this life, what is it that a Christian would not give to be free from original sin and the fruits thereof; indeed a profane man is loath to part from his sins, which he cannot live without no more than a fish can live without the water, as we heard in the forenoon; but Christians will part with their meat and drink, with any thing to be rid of it, for they desire above all things to be rid of corruption; so Paul cryeth out, Rom. 7. Oh wretched man that I am, who shall deliver me from this body of this death? After this life we shall no more displease God but be free from original sin, which is the corruption of nature, now it may be repressed, but not quite abolished till the day of death; as the Child was rend and torn by the devil, when he departed out of it; so sin will deal with us; but here is the comfort that in the life to come we shall be freed from it, and the fruits of it, and shall no more grieve God: Simile. 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 keep them in, until he had made an end of killing of his enemies, than he commanding them to roll away the stone from the Caves' mouth, they brought out these kings, that the chief of his men might set their feet on their necks ere he killed them; in like manner our great captain jesus Christ will do by original sin 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 be subdued here, and then at the day of judgement, jesus Christ shall abolish it, when he 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 sin is death, and the strength of sin is the law, but thanks be to God that hath given us victory through our Lord jesus Christ. Fourthly, Fourthly, from all worldly power and authority. we shall be freed from all worldly authority and power, than there shall be no king but God shall be all in all, as it is 1 Cor. 15. 27. And when all things shall be subdued unto him, then shall the Son himself likewise be subject unto him, that did subdue all things under him, that God may be all in all: so than all the kingdoms of this world shall give place to it, therefore how joyful shall it be when God shall reign over us? we see when Solomon was crowned king, 1 King. 1. 40. how joyful the people were, it is said, that they rejoiced with great joy, so that the earth rang with the sound thereof: but how much more joyful shall it be when all kings shall come and lay down their crowns at God's feet, when God shall reign over the house of Zion? Psalm. 91. it is said, The Lord reigneth, let the earth rejoice, etc. therefore what a comfort will this be to the people of God when God shall reign over them? so Esai. 24. 23. it is said, When the Lord of hosts shall reign in mount Zion and in jerusalem, and glory shall be before his ancient men; so Esai. 52. 7. (saith he) How beautiful upon the mountains are the feet of them that declare and publish the glad tidings of peace and salvation? saying unto Zion, Thy God reigneth; so the people of God shall be freed from all worldly powers and bad government, when God shall be all in all. Fifthly, Fifthly, from all society with the wicked. 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 Son of man shall send forth his Angels and they shall gather out of his kingdom all things that offend it, and the● which do iniquity: here the wicked do trouble, annoy and vex God's people with their sins and uncleannesses, as it is said of Lot, That his righteous soul was vexed with the unclean 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. Simile. to the Children of Israel, Fear ye not but stand still, and behold the salvation of the Lord which he will show you this day, for the Egyptians whom ye have seen this day, ye shall never see any more; so the Lord will say to us, stand still and behold the salvation of the Lord which he will show you this day, for these your enemies who pursue you, you shall never see again: so that all the wicked shall be turned into hell and there shall not be one left to grieve or offend God's people. Sixthly, we shall be freed from all pains, sicknesses and diseases; as it is, Revel. 21. 4. And God shall wipe away all tears from their eyes, and there shall be no more death, 6 neither sorrow, nor crying, neither shall there be any more pain: Now we are subject to the headache, We shall be freed from all sicknesses and diseases. back-ach, toothache, gout, stone, and to a number of diseases, but in the Life to come we shall be freed from all. We see how men can be contented to endure any pains to be freed from these diseases and other charges; much more should we be contented to have the Law of God to search our consciences and to try us, so that we may be freed then from all pains and sicknesses: these be the things we shall be freed from. Here therefore think what a life it is that God hath called a Christian to; and it must be our care to make all things light unto us, in comparison of those things we shall enjoy hereafter, and be contented to let go all our pleasures and profits to lay hold on eternal life whereunto we are called. Let us part with all things which may hinder us; as our lusts, sins, corruptions, with all our pleasures and profits to lay hold on eternal life: As Chrysostome saith, Simile. if a man should be called to the honour of the king's court, how lightly would he pass by all things that may hinder him from thence: the pleasant Meadows, Towers, Castles, and all the fair houses to hasten to the king's Court: So thou that art a Christian (saith he) art called to a far greater honour, to the Court of Heaven; therefore, how lightly should such an one pass by all things that may hinder him from this honour where we shall live with God for ever and ever. So much for the things we shall be freed from; What things we shall enjoy in life everlasting. we proceed: Secondly, The things we shall enjoy may be drawn into five heads: First, 1 We shall have immediate society with God himself; as it is, 1 john 3. 2. Dear beloved, Immediate society with God. now are we Sons of God, but it doth not appear what we shall be, and we know that when he shall appear, we shall be like him, for we shall see him as he is: so Psal. 36. 9 saith David, In thy light, shall we see light, etc. So Revel. 22. 4. it is said, And they shall see his face, and his Name shall be in their foreheads. Divines say, that the essential happiness 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 he takes in the beholding of it; as a pleasant Meadow and goodly Fountain, a heap of gold and silver, etc. 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 he shall delight in the beholding of God: Simile. so the comfort that we shall have by the beholding of God, is like the light of the Sun that dims the light of the candle; for our comfort in God shall be 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 speak 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 jeremy saith, Lament. 3. 24. The Lord is my portion saith my soul, therefore will I hope in him, and Psal. 63. 5. David saith, For thy loving kindness 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, Music to their ears, Light to their eyes, joy to their hearts, and Rest to their loins, 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 goodness by parts and piecemeal (as it were) in his Creatures, but then we shall have immediate society with God himself: Now he doth reveal himself 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 john saw no Temple in Heaven, for the Lord God Almighty and the Lamb are the Temple, and the city hath no need of the light of the Sun, nor of the Moon to shine in it, for the glory of God did light it, and the Lamb is the light of it: Moses we know put a veil on his face, because the Children of Israel could not behold the glory of it: so the Lord puts a veil before him in his Word and Sacraments, but in the life to come he will pluck away the veil, and reveal Himself as He is. Therefore let us labour to clear our eyes, and to cleanse them from all sin, that so we may look on him to our comfort. We see Esay, 6. 5. when the Prophet saw the Lord in a vision, how he cryeth out and saith, I am undone, I am undone, for I have seen the Lord of Hosts, I am a man of polluted lips, and I dwell amongst a People of polluted lips: Now if Esay cried out thus when he saw but a glimpse of him, how shall all the sinners of this world cry out when they shall look upon him, and behold him in terror and wrath? Secondly, 2 We shall enjoy the eternal presence of Christ, The Eternal presence of Christ we shall enjoy. which next unto God himself is the loveliest and most delightful object or sight that is; and it is that that Christ prays for, john 17. 24. Father, I will that they which thou hast given me, be with me where I am, that they may behold my glory which thou hast given me: so also Revel. 14. 4. it is said, These are they which are not defiled with women, for they are virgins; these follow the Lamb wheresoever he goes. Hence it is plain we shall enjoy the eternal presence of Christ, which how comfortable will it be to a poor Christian, even the chiefest, even the only thing which he desires? As Saint Paul saith, I desire to be dissolved and to be with Christ, which is best of all: And the Wisemen Matth. 2. 10. when after a long journey, and a great deal of travel, Simile. they found Christ, it is said, that they rejoiced exceedingly, and thought all their pains and travel well bestowed in that they had found him: so when a Christian hath found Christ, not poor and mean lying in a manger, but gloriously sitting upon a Throne, what a comfort will this be to him, when he shall think all his labour and pains well bestowed? what a comfort was it to Joseph's brethren, Genes. 45. 4. (in their great distress) when he said, I am joseph your brother, etc. so what a comfort will it be to a poor Christian in that great distress, when jesus Christ shall say, I am your Brother, your Saviour and Redeemer, that have lost my life for you, and shed out my precious blood to redeem you, and gave my life and soul for your sakes? Now enjoy me to your comfort. How comfortable (I say) will this be to a poor Christian in the perplexity and great amazement which shall then come on the world. Thirdly, 3 We shall enjoy the society of all the holy Saints, of Angels and Archangels, Prophets and patriarchs; The society of all Saints, Angels and Archangels, etc. as Christ saith, Matth. 8. 11. Many shall come from the East and West, and shall sit down with Abraham and Isaak and jaakob in the Kingdom of Heaven: It was the end of Christ's death to bring us to Heaven, as it is john 11. 52. wheres speaking of his own death, he saith, And not for that Nation only, but that he might gather together in one the Children of God which were scattered abroad: so that we must first be gathered into the kingdom of grace, and then into the kingdom of Glory. We see what a comfort it is when a few friends meet together at a feast, when they have been absent a long time; but much more will our comfort be when we shall meet together in heaven. We see how Peter was rapt with joy when he saw but two Prophets with Christ in the transfiguration; Matth. 17. 4. (saith he) It is good being here, Let us make three Tabernacles, one for thee, one for Moses, and one for Elias: if he were thus rapt with joy, when he saw but two of the Prophets only, what will it be when we shall not only have a sight of two, but we shall have society together with Angels and Archangels, patriarchs and Prophets, and all the holy men of God, to live with them for ever and ever? Think what a comfort it will be, that after a few days spent here in the fear of God, Repentance for our sins, and new obedience, we shall enjoy Heaven for ever. Therefore think (if thou canst think) how comfortable it will be; and do not lose heavenly things for earthly, and for society with sinners do not lose society and fellowship with the People of God in the Kingdom of Heaven for ever. Fourthly, 4 We shall enjoy Lordship over this whole world: So we see Psal. 49. 14. Lordship over all the world. where it is said, The upright shall have dominion over them in the morning: though the People of God be kept low in this life, and have but little comfort, yet when the great morning shall come the day of judgement, than the People of God shall reign over this whole world, and have dominion and Lordship over it. So Revel. 21. 7. He that overcommeth shall inherit all things; that is, He that overcommeth his lusts and his sins: this may be a comfort to a poor Christian, though his estate be but mean and poor. It may be thou wantest a house to put thy head in, or hast but a poor one: Be of good comfort, if thou labourest to repent thee of thy sins, and to overcome thy lusts and corruptions, than thou shalt possess the new Heaven, and the new Earth, and mayest say, as it is, 1 Pet. 5. 3. Blessed be God, even the Father of our Lord jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of jesus Christ from the dead to an inheritance immortal and undefiled, and that fadeth not away reserved in Heaven for us. If a man hath but little in possession, and great matters in reversion, he will comfort himself and say, I thank God though mine estate be but mean and poor now, Simile. yet one day I shall have somewhat that will keep me like a man: so a Christian may comfort himself, and say, I thank God, although my estate be but mean and poor, so as I have but little in possession, yet I have a great reversion, I shall be Lord over this whole world. Fifthly, 5 We shall enjoy a continual Sabbath to the Lord; In this life we keep but every seventh day a Sabbath, A continual Sabbath to the Lord. which day to a Spiritual man is the comfortablest; but to a Carnal man, heavy and irksome: Here we keep but one of seven, but there every day shall be a Sabbath to them. As we see Esay 66. 23. And it shall come to pass as from one new Moon to another, and from one Sabbath to another shall all flesh come to worship before me, saith the Lord: so Heb. 4. 9 he saith, there remaineth therefore a rest to the People of God. Now we keep but one day of seven, but then we shall keep every day a Sabbath unto the Lord, which is exceeding comfortable, as it appears, Revel. 15. 2. where we see how those that passed over the glassy Sea, did sing the song of Moses and the Lamb: So all the People of God when they have passed the glassy Sea of this world, shall sing songs of deliverance, and praise the Lord who hath delivered them from the power of sin, the Devil and Hell. The Prophet David, Psal. 84. 4. saith, Blessed are they that dwell in thine house, they will ever be praising thee: and Augustine speaking of this place (saith he) what is that which makes a man blessed? Every man who is blessed, is blessed either by possessing, or doing of some thing; but then we shall possess the house itself, and therefore shall be blessed. For a man may dwell in these houses, and yet be a poor man, but he that dwells in the House of God is rich. Simile. One may dwell in these houses and be afraid thiefs; but if we dwell in the houses of God, we need not be afraid of any such things, for God will be a defence to such. How shall a man be blessed in doing any thing? our works which we do here there is necessity in the doing of them, but there is no necessity in Heaven, where all shall be done willingly. For take away jars and brawls, and there is no need of Lawyers; take away wounds and hurts, and there is no need of a Chirurgeon; take away diseases, and there is no need of a Physician; take away hunger, and we shall not need to plow nor sow; take away thirst, and we shall not need drink: Nay, let us come to things of a higher nature, as to feed the hungry, cloth the naked, visit the sick, they shall do none of these things, but shall sing praises unto God, and give thanks to him for his mercy and goodness to them: so they shall be every way blessed. And therefore think (if thou canst think) what a happy and blessed life this will be: First, that we shall enjoy God, and have immediate society with Him: Secondly, that we shall have the presence of Christ: And thirdly, that we shall have society with all the holy People of God: fourth, that we shall have dominion & lordship over his whole world: And lastly, that we shall keep a continual 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, The continuance of Life everlasting. how long we shall enjoy it. It shall not be for days, months, years and ages only; but it shall be everlasting as the Scripture tells us; not for a few days and years, but it is for ever and ever. For when a man hath lived so many thousand ages as there are piles of grass on the ground, piles of sand on the shore; Stars in the Sky, they shall be as new to begin again, Simile. as the first day; and therefore think (if thou canst think) what a life it is that God will give us. Now it is called everlasting life, in opposition to the frail and fickle life that we live here, which is not everlasting, but a dying and a decaying life, whereof one says well: as soon 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, Simile. as soon as it is taken it begins to expire, and never rests till it comes to an end; so this life, as soon as we enter in it, it begins to expire, and never ceaseth wasting till it is run 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 man's foot, a fall off an horse, a stone out of a wall, a tile off an house, a crumb of bread going awry, etc. 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 be greater at the first, than afterwards. But the same as great for ever, & the joy and comfort which we shall have (when we have been there 1000 thousand years) as great as it was the same day we came thither. All the things in this life, though we take delight in them, yet in time we we shall be weary of them. Simile. As when a man cometh into a fine Garden, being delighted with the pleasant walks and flowers, yet when he hath been 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 be never so soft: But the joys of Heaven and the glory thereof we shall never be weary of them, but when we have been there as many years as there is sands on the Sea shore, it will be as comfortable as it was the first day we came thither. 1. Pet. 1. 4. And therefore as Saint Peter saith, seeing we are borne anew, not of mortal seed, but of immortal 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 sincerity, 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 ye people of God, and behold the great things that God hath prepared for you; let go all the pleasures and profits of this life, and lay hold on eternal life, and be not slothful to come and possess it. Augustine saith well, All men can be contented with life everlasting, to see God and to behold him in glory, but they are not careful to walk in the way that leadeth to life. Therefore it must be the care of every Christian to repent of his sins, to get faith in Christ, to pass his time in holiness and fear before God, that so when he cometh to die, he may make a happy exchange, to pass from Earth to Heaven, from Men to God, from an estate of misery to an estate of happiness and glory, from a temporal life to a life eternal. And now that we are ready to dismiss this assembly, and finish this long work, the Lord knowing whether ever we shall meet together again all in this place; (seeing upon the least occasions we see such examples from time to time of our mortality, and shortness of life) therefore let us so pass our time here in holiness before God, so, as that we may meet together in glory and happiness in the life to come; which I beseech the Lord to bring us to for Christ's sake. FINIS. The Table, Containing all the chief and remarkable Doctrines and Uses of the whole Treatise, together with some of the queintest Similes, exquisitely illustrating the matter, Alphabetically disposed for the case and furtherance of the Christian Reader: wherein the figures direct you to the Page, the marks to what part of the Page where the Notes are wanting; so that if you turn to any of the leaves to find the matter you desire, where you see this * look to the upper part; where this † look to the middle; where this ¶ look 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 be given to Christ our Lord. 98. † The acceptance of our actions depends on our willingness. 265. ¶ Acknowledgement due to God for all his gifts. 65. † Our estate better than Adam's in his innocence. 243. * 450. Christ free from sin, though the Son of Adam. 107. ¶ Adoption in Christ, brings comfort to a Christian. 53. Christian's should comfort one another in affliction. 229. † No Man's afflictions equal to Christ's. 204. ¶ God's mercy in that he sends not all afflictions at once. 169. † The three afflictions that Christ suffered. 153. The behaviour of Christ in his afflictions. 158. The effects of Christ's afflictions. 160. Christ was afraid To stand be fore God in judgemens, clothed in our sins; of death Not as a dissolution of Nature, But as God's curse. 155. Christ's agony the cause of his sweat. 161. All things made for man's benefit. 71. How Christ shall be All in all at the day of judgement. 477. Almighty, see God. The amazement of Christ on the Cross proceeded from God's curse. 157. Angel's Ministers unto Christians. 297. ¶ The Angel's service to Of Christ's anointing. 78. Men. 430. Christ. 122. ¶ What meant by anointing in the Law. 16. Christ by being anointed, was designed, enabled, made acceptable for the work of redemption. 78. With what, By whom the end, why Christ was anointed. etc. 81. The benefit of Christ's anointing, participation of His Graces, the dignity of his Person. 89. We must anoint Christ's Head, Body, and Feet, with the Oil of Devotion, Compassion, and Contrition. 82. ¶ In the Law were anointed Prophets, Priests, Kings. 83. No injury must be done to the Lords anointed. 82. † Apocrypha, see Scripture. Of Christ's appearing. 305. Application of Christ to the heart, better than Simeons' holding him in his arms. 141. † The wicked can do no more than God hath appointed. 213. ¶. 268. † Whatsoever betides a man, is by God's appointment. 214. The Place, Time, Manner and Preparation of Christ's apprehension. 177. etc. That apprehension of impenitent sinners worse than that of Christ's in the Garden. 186. * Comfortable words like Aquavitae. 589. Christ's arms his messengers. 342. Christ's arraignment frees us from arraignment and condemnation. 194. * Of Christ's ascension. 353. The Necessity, Time, Place from whence Manner, Fruits and benefits of Christ's asscension. from 353. to 365. Christ ascended to Prepare a place for us. Send down the holy ghost. Led captivity captive. Give gifts to his Church. Make intercession for us. 354 Difference betwixt Christ's ascension and others. 363. Christ's ascension a pawn of ours. 315. † Trials to know whether we have ascended from sin or no. 365. Of the great assembly to judgement. 428. God's assistance in troubles makes men confident. 194. † B CHristians ought to bear with one another, in Hiding the infirmities, Excusing them, Loving the party. 595. Christian's ought to begin all their works with prayer and thanksgiving. 645. † Not to resist beginnings in sin dangerous. 181. ¶ Why the Shepherds went to Bethlehem. 126. * By Christ's binding we are loosed from the chain of condemnation and corruption. 188. Christ's birth the greatest joy of the world. 125. ¶ The Place, 116. Time, 113. Manner, 117. of Christ's birth. The manifestation of Christ's birth. 120. Four reasons of Christ's mean birth. 118. God bestows on his Children blessing of this life, and the life to come. 581. The wise order God takes in giving us blessings. 622. The communion of Saints an earthly blessings. 581. In the blood of Christ that issued out of his side, is something natural and miraculous. 268. Christ's blood purifies us from the guilt and filth of sin. 269. The blood of Martyrs and Christ cry unto God for revenge and mercy. 85. † Body, see Resurrection. As a Goldsmith melts gold to make a cup for the king, so God melts our bodies to make vessels of honour for himself. 637. ¶ The perfection of our bodies compared to a Shipman's needle touched with a Loadstone. 641. * Our body's spiritual because Upheld by Subject to the spirit. 642. Chris rose with the same body he was crucified with. 340. ¶ The power of a glorified body. 643. What use of stomach, teeth, etc. in a glorified body. 628. ¶ Christ saves not our souls only, but our bodies also. 230. ¶ Two Books opened at the day of judgement. 439. Christ borne when Herod was king, Augustus taxed the world. why, 115 Christ borne in a base place, to show 10. the guilt of sin: 2. to procure us a better place: 3. to make us content with any estate. 116. ¶ Christ borne after the common and poorest manner. 117, 118. Christ was bound in regard of God To sanctify the bonds of his servants. To teach us the desert of sin. That we might be loosed. 187. Men for Pain and punishment. Caution and security. Shame and disgrace. 186. Against the Papists giving the bread only. 334. * What meant by Christ's breaking of bread with the Disciples that went to Emmaus. 334. Christ's breathing on the Disciples, was a sign of giving the Holy Ghost. 345. † Christ was buried, To give us assurance of his death: that he might conquer death in his strongest hold: to sanctify and sweeten the grave for us: that we might have strength to bury him. 273. Of the burning of the world. 410. ¶ A Story of two Protestants in king Edward the sixths' days touching burning for religion. 277. † The burden of sin. 158. * Every sin adds to the burden of Christ. 159. * The benefit of Christ's burial. 281. Four ways to bury sin: to kill it: hate the loathsome face of it: remove it out of our sight: and to rake moulds on it. 282. C CHrist comes when a man is at his calling. 122. † Calvins' speech, Dominus cum venit, inveniet me laborantem. 122. ¶ Moderation in worldly cares, seeing God is our Father. 55. What the word Catholic means. 574. ¶ The Church said to be Catholic in respect of Place, Persons, and, Time. 575. etc. The Papists believing in the Catholic Church absurd in religion and reason. 578. * Reason's proving the Papists no true Catholics. 578. A twofold chain on every natural man, of corruption, sin: of condemnation, and guilt of sin. 188. The wicked compared to chaff. 434. A great change and alteration after conversion. 499. We must commit the seed of our charity into the bosom of the poor, and hands of God. 594. ¶ All chastisements came from God our loving Father, and shall turn to our good. 56, 57 God's Children why withheld from worldly blessings. 580. God's Children never totally & finally forsaken of him proved by four grounds. 172. What Christ shall do after the last judgement. 475. see judgement. The word Christ what it signifies. 77. see Anointed. Christ and Messiah all one. 77. ¶ Christ the Son of God. 90. Christ proved to be God from the Names, Attributes, Works, and Worship of God ascribed to him. 91. Why Christ must be both God and Mun. 92. ¶ Christ born when Augustus Caesar taxed the world; to fulfil a Prophecy; to be under the tax of God's wrath for our sakes. 116. * Christ the Head of the Church; three proofs. 542. The love and willingness of Christ to die for us. 208. † Every little means is to be laid hold of to bring us to Christ. 131. ¶ Three things required in him that would be found in Christ. 693. The infinite comfort after finding Christ. 312. No condition can hinder a man from Christ 121. * How a strong Christian weakened by sin, may know whether the holy Ghost be in him or no. 505. Christians of all men most happy, because Christ is their Lord. 99 ¶ Good is to be done to Christians, as they are Christians. 461. † What the Church of God is? 525. The Church Triumphant. Militant. 520. 530. No member of the Triumphant, that is not of the Militant Church: 530. The great blessing it is to be a member of the Church. 566. ¶ We must believe a, not in the Church. 523. ¶ The Church, a mixed company of good and bad. 537. How the Church is one. 534. The divers estates of the Church here in this world. 534. The Church sometimes hidden. 535. ¶ The Church power at one time than another. 537. Of cleaving to the Church. 537. ¶ The blessings that proceed from the peace of the Church. 536. ¶ The dignities of the Church. 539. The Church (as the City of God) excels all other cities in four respects. 539. The Church the Body of Christ. 542. * Christ Loves, Indoweth, Adorneth, Acquitteth, Bringeth home, Glorifieth, the Church his Spouse. 544. Universality a property of the Church. 574. The Church, the pillar and ground of truth. 549. The Church preserves the Letters, Canon, Authority, of the Scripture. 550. Holiness a property of the Church. 569. judgement of the world, mixture of good and bad, remainder of sin, seem to take away the holiness of the Church. 569. The Church said to be Holy, by 1. Faith and good conversation. 2. Imputation of Christ's righteousness. 3. Inherent holiness in the true members. 4. Having the means of holiness. 570. Reason's why there is no salvation without the Church. 565. ¶ The Church Bedlam, thither we must go to find Christ. 126. * All things tend to the good of the Church, as cross wheels in a clock. 88 ¶ The come unto me in glory, depends on the come unto me in grace. 446. ¶ Christ comes to a man when things be at the worst. 115. ¶ The comfort of the Holy Ghost excels all other comforts. 511. To appropriate Christ's merit, a great comfort. 124. † Two times to commend our souls to God, In danger, every day. 258. 3. grounds of commending ourselves to God, because he is the Father of Spirits. our Father in Christ. hath afforded us former favours. 258. Why Christ gives signs of his coming. 402. God communicates his wisdom, etc. to us; we, our griefs to him. 583. Christ communicates to us Himself. right of his death & merit. Power of Spiritual life. Dignity of his own estate. 584 We communicate to Christ, our Nature, Sins, Troubles and dangers. 383. Christ communicates his graces to his Church. 341. Of the communion of the Saints. 579. By the communion of Saints, a Christian hath a thousand helps. 597. ¶ The communion of Saints consists in communion with God, with Christ, one with another. 582 Four lets of the communion of saints. 605. The communion one with another consists in the commmuion of the, 1. Living with the living. 587, etc. 2. Living and the Dead, in wishing well to conversing with one another. 598 3. Dead with the dead, in 1. Lying together in the Grave. 2. Being members of Christ. 3. Being gathered to the Saints departed. 599. The communion of the living with the living stands in community of Affection. 587. Graces. 588. Spiritual sacrifices. ibid. Temporal blessings. 590. Bearing one with another. 594. The community of goods is limited in the Excess. Defect. 592. Communions of the wicked. 579. Christ's company a great comfort. 243. † Christ's complaint on the cross. 168. Christ conceived of the flesh of the Virgin. 105. † by the power of the holy Ghost, how. 106. Christ conceived by the Holy Ghost, that he might be pure and without sin. 107. † The stir that was at Christ's conception. 108. * Of the condemnation of Christ. 197. Conscience compared to a Book wherein all things are written. 207. ¶ Too sin against conscience a fearful thing. 205. †. 207. † The property of a good conscience to be moved at God's judgements. 206. ¶ Bad consciences troubled at Christ's coming. 132. ¶ Wicked men's consciences may be sealed for a time, but one day they shall be opened. 184. ¶ No flying from an evil conscience. 205. ¶ An evil conscience the worst accuser. 207. ¶ A Christian though contemned in his life, is honoured in his grave. 278. ¶ Constancy in a good course requisite, though without success. 199. * Of the conviction at the last day. 437. Conversion makes men labour to draw others to the same estate. 238. * Confession of sin, Clearing the justice of God, Zeal for the honour of God, a sign of conversion, 238. No man knows the instant of his conversion. 305. No cost to be spared for Christ. 280. ¶ Covetousness moved judas to betray Christ. 181. † The works of the Creation not to be looked on but with due consideration. 65. ¶ The Author, Substance, Manner, Subject, Estate, Time, Order, End, of the Creation. etc. 64. The motion multitude of the Creatures prove a Deity. 43. ¶ The Creature, not God, cause of sin and defect. 67. † We ought not to abuse the Creatures, seeing God made them. 65. We ought to pray for restauration to the creatures. 68 * Christ died the death of the Cross, because it was most Accursed. Shameful. Painful. Apparent. 211. Christ's behaviour on the Cross. 224. The seven last words of Christ on the Cross. 224. etc. The scandal of the Cross weakens faith. 321. Christ's Disciples must be carriers of the Cross. 214. ¶ No man must make a Cross to himself, but be contented if God lay it on him. 214. ¶ All Crosses must be borne. ibid. The place where Christ was crucified. 215. Why Christ was crucified aloft. 213. * How Christ was led to be crucified. 213. What torments are expressed in the word crucified. 219. ¶ Uses from Christ's crucifying. 220. etc. Five falsehoods in Popish crucifixes. 223. Christ's Cup what it is. 160. * Sin brings God's curse upon 〈◊〉. 467. * D ALL needless dangers are carefully to be shunned. 338. † Whether the darkness of the Sun at Christ's passion was all the world over? 165. † The horrid darkness of wicked men at the last day. 165. ¶ The holy Ghost illuminates as a window in a dark house. 509. Dead bodies members of Christ, having communion with him. 600. Incertainty of death, should stir us up to conscionable walking. 237. † At the day of death most care is to be had of our souls. 238. ¶. 257. ¶ 258. * Death but a departing. 143. * The good change a Christian makes by death. 242. ¶ The greatest extremity befalls Christians at the time of their deaths. 169. ¶ We ought to prepare for death. 179. † Christ's Death, 261. Voluntary. 265. The manifestation thereof. 266. The Power thereof. 269. ¶ The fruits of Christ's Death are to us freedom from the Eternal Death, Seing of Death, Curse of Death, Power of Death, Power of the Devil, Sin, etc. 272. How Christ defends his Church. 380. God defers not good tidings from man. 123. * Sin hath made us so deformed, that God doth not acknowledge us. 150. Deformities are punishments for sin. 639. Deformities in the member of the Church as bad as that in the members of the body. 573. † pilate's endeavour to deliver Christ, better than Peter's. 200. † Of Christ's descension into Hell. 283. Christ's Body, Soul, did not descend into Hell. 285. ●. 287. Against the Papists, Christ did not descend into Hell, to Preach to the damned. 285. † Suffer pains there. ibid. ¶ No Skirts of Hell. 286. Places of Scriptures alleged by the adversaries for Christ descension into Hell, answered. 289. The descension of Christ into Hell, nothing else but the captivating of him under death for a time. 289. ¶ Two descents of a Christian. 290. Christ's desertion on the cross. 164. Spiritual desertion what it is. 170. † Trials of good desires. 28. Defects in unsound desire of Heaven. 498. How the wicked desire grace. 506. see Grace. No man ought to despair of God's mercy. 233. ¶ The Devil the Author of all division. 478 Why Christ died no ordinary death. 212. It was needful Christ should dye, 1. To satisfy God's justice for Man's sin. 2. That our sins might dye in his death. 3. To seal to true bileevers Gods promises in the Gospel. 261, 262. Why Christ died a painful death. 264 We must be willing to dye, when we have done God's work. 263. We should labour to dye the servants of God. 143. ¶ in peace of conscience. 144. * Ill success, Bad example, in holy labours, should be no discouragements. 134. What it was that Christ drank on the cross. 217. God draws man out of sin. 379. Perseverance in good duties never fails in obtaining a reward. 488. * Duties to God, must not abridge our duties to men. 231. * E WIcked men get up early to follow their lusts. 193. † How the earth shall be renewed. 413. The Earth shall be renewed in regard of Christ, the Godly, the wicked. 414. The wicked can lay no claim to the Earth when it is renewed. 415. ¶ Ecce Homo, a good memento for a Christian. 203. ¶ Of the Disciples that went to Emmaus. 316. Actions determined by their ends, as a ship governed by the Stern. 407. † Good endeavours shall find God's blessing. 136. * We aught so to live, as our enemies may have no just cause of exception against us. 195 ¶ Love to our enemies a Christian duty. 225. *. Five Motives thereto. ibid. The wicked always enemies, to the friends and followers of Christ. 191. ¶ How the true Church may err. 570. The comfortable estate of a Christian, never to be forsaken of God. 173. ¶ God able to raise from nothing to great worldly estates. The exaltation of Christ. 291. Christ's humility, our example. 164. * Christ's example our imitation. 245. † How examples are most fit to move. 138. ¶ Bad example. 135. Bad example should not transport us from Christ. 234. ¶ No exception to be taken against the two Books that shall be opened at the day of judgement. 440. Excommunication a most fearful sentence. 568. * Whether better to sin against God or stand excommunicated. 568. ¶ Why the Disciples eyes (that went to Emmaus) were held. 319. God must open our eyes, before we can discern Christ. 335. † F THe great Object of Faith God. 41. Two rules to govern our Faith concerning God. 478 Faith Historical. 16. Temporary. 18. Miraculous. 19 justifying. 20. Two reasons why Faith alone justifieth. 31 What required to a justifying Faith. 20. Seven trials of true justifying Faith. 22. Five companions of true justifying Faith. 25. etc. Degrees of true justifying Faith. 26. Effects of true justifying Faith. 37. There weakening of Faith, The scandal of the Cross. Too much haste to have our desires. Tying to our eyes and hands. 322. Wherein weakness of Faith consists. 27. Trials to distinguish a weak Faith, from no Faith. 28. How to find out weakness of Faith. 30. Reason's why our Faith is sh●ke●. 32. True Faith may be shrewdly shaken 321. † Comforts in weakness and want of feeling of Faith. 34. Full assurance of Faith. 36. He that takes away one main point of Faith, takes away all. 20. True Faith lays hold on every little word of Christ. 311. ¶ True Faith breaks through all lets. 126. † True justifying Faith assureth of salvation. 31. 33. Wherein Faith is necessary to salvation, though judgement be according to works. 457. * Our Faith must be grounded on the Scripture. 329. ¶ Faith that is visible saveth. 457. ¶ Faith must be in particular. 77. * Faith useful in the life of a Christian. 3. Two ways Faith stirs up holy motions in 〈◊〉. 4. All things must be done in Faith. 7. Comforts from doing things in Faith. 9 Faith upholds 〈◊〉 in Spiritual desertions. 11. Worldly crosses. 12. The least Faith after a temptation must be cherished. 337. † How to die in Faith. 14. After a fall in sin, a Christian must endeavour to rise. 337. ● The fall of GOD'S Children not final. 173. Careful provision for our families necessarily commanded. 230. ● Caesars favour preferred before Gods. 210. † Want of the fear of God occasions men's running into all disorder. 236. † Christ's fear on the cross a dreadful fear. 153. The causes of Christ's fear, God's judgement. Death. 144. The extremities of Hell fire. 469. Hell fire eternal. 470. † Hell fire is not natural fire. 468. The extreme torments of the wicked me meant by fire. 4●7. ¶ The Spirit quenched as fire. 516. How the flesh may overcome the Spirit. 595. The manner how Christ took flesh. 105. Christ took flesh. in his Conception. Birth. 105. How Gods people are said to flow. 125. † A man may fly in persecution when he hath not A calling to stay. Sufficient strength to suffer. 1●2. None can forgive sins, but God. 615. How men may forgive sins. 616. * God forgives sins with condition of repentance. 617. How a man may know his sins are forgiven in particular. 618. A Minister forgives sins two ways. 346. Forgiveness of sins a great blessing. 608. belonging to this life only. 609. Forgiveness of sins in regard of V●● free. Christ, due. 612. Forgiveness of sins is without limitation of their Number. Greatness. 614. Comforts from forgiveness of sins. 621. God forsakes not his Children proved from the Promise, Nature, Power, Virtue of Christ's Prayer. of God. 172. God's forsaking a man the greatest grief. 164. ¶ God may be said to forsake his Children in the life of nature, but never in the l●fe of grace. 173. A Christian forsaken of God in the sense and feeling of his grace, must carry himself Mournefully. Patiently. Holily. 175. Christ is forsaking a man when he Grows idle in the use of the means. Lives in known sins. Feels a decay of grace. 330. Forwardness and intrusion into business, needlessely a great fault. 78. ¶ We ought to keep God our friend in this life, if we expect to have him so at o●r death. 256. †. ¶. Fullness of time. 113. ¶ Christ came not till the fullness of time, 114. ¶ G CHrist apprehended in a Garden, because 1. Sin began in a Garden. 2. Christ prayed in the Garden. 3. It was a place known to judas. 177. etc. The calling of the Gentiles in the wise men's coming to Christ. 129. † That the Holy Ghost is God, proved by Reason. Scripture. 479. The holy Ghost a Person really subsisting. 481. distinct from father and Son. 482. The holy Ghost really and actually in us. 487. The holy Ghost Teacheth Governeth Comforteth us. 509. etc. The graces of the holy Ghost inestimably good. 487. † The benefits we receive by the holy Ghost. 508. How the holy Ghost may be lost. 515. † The means to come by the holy Ghost. 488. The true marks to know whether the holy Ghost be in us or no. 489. Discovery of the false marks of the holy Ghosts being in us. 494. The Defect Excess of giving. 593. Christ gave gifts personal, to the Ministers; royal, to every man. 367. The life of Glory. 650. The Saint's Glory by Christ's pronouncing them blessed at the end of the world. 447. * Differences of Christ's and Moses Glory. 419. Four properties of Goats. 436. That there is a God, proved by The works of God. The place where God is. The nature of the creatures. Our conscience. Our experience. 42. etc. That there is but one God. 46. How God is said to be Almighty. 59 Things that imply Incapability, Weakness, Contradiction. God cannot do. 60. Uses of Instruction, Comfort, from Gods being Almighty. 61. God is a true God, inregard of his Nature. Properties. 48. We must believe God is our God in particular. 49. God the Father of Christ. 52. Union with Christ makes God our Father. 53. Comforts that arise from Gods being our Father. 56. Some men make their bellies their gods. 46. ¶ A distinction of the Persons in the Godhead. 50. † The Father the fountain of the Godhead. 51. ¶ Golgotha, why so called. 216. Many hindrances when we go about any thing that is good. 340. † How God the Father communicates his goodness to the Son and holy Ghost. 52. * The Church the Goshen of God, therein light only, all the world besides being dark. 565. ¶ The Gospel like a Vine in his growth. 122. * The Gospel compared to a great glass. 219. † Christ more glorious in the preaching of the Gospel, than in his bodily presence on Earth. 130. * The wicked disobedient to Christ's government. 87. ¶ Christ governs his Church, by 1. Drawing them to himself. 375. 2. Guiding them the right way. 377. 3. Exercising them with trials for their good. 378. 4. Defending them from their enemies. 380. Four grounds that the true graces of God's Spirit are never finally lost. 518. In all God's People, a root of Grace remains to be discerned three ways. 505. * Common graces of the Spirit may be lost. 517. † Five means how to nourish the graces of the Spirit. 520. No power in man to do any thing, unless God give him grace. 445. Two things a weak beginner in grace must look to. 501. Grace at first small, increases, like seed● sown. 490. * Degrees of grace. 490. † Growth of grace imperceptible. 491. ¶ If grace be in the heart, it will show itself. 190. * When we rise in grace, we must leave the sins of nature behind us. 298. * The Papists opinion of the incertainty of grace, confuted. 494. Two defects in restraining grace. 495. The graces of the Spirit compared to Oil. 81. Desire of grace fourfold. 505. ¶ Comforts in the lying in our graves. 633. Christ's grave why new. 279. Every man though he have no house, hath a grave to be buried in. 278. * Christ at first made known to the poorer sort, not great men. 120. ¶ All sin is a grief to God. 481. * The sins of God's People do more grieve Christ, than of the prophaner sort. 18. † The Spirit grieved by sin against knowledge and disobedience. 520. H THe right hand of God signifies, 1. His Power. 2. The glory of Heaven. 3. Propinquity of place to God in dignity. 371. By Christ's sitting at God's right hand is implied, His enobling our nature. His government of the Church. 372. Christ sits at God's right hand, 1. To show the work of man's redemption is finished. 2. All judiciary power is committed to him. 3. He is in continual act of judgement. 374. Never can a man make too much haste to come to Christ. 126. ¶ A good hearer like dry powder. 528. ¶ How to know whether Christ be conceived in the heart. 105. ¶ The great stir that is at the conception of Christ in the heart of a Christian. 108. † The heart hardened in sin, nothing will do good upon. 185. ¶ Pilate an Heathen, goes beyond most Christians in fearing to sin against God. 209. * God the maker of Heaven and Earth. 64, 65. Of the re●●ing of the Heavens and the Earth. 412. All that come to Heaven, must come by Christ. 286. ¶ Heaven promised to sinners upon repentance. 242. * Heaven prepared for the Elect before they were borne. 451. God's Children must be content to stay from Heaven, for the good of those they live amongst. 359. † In Heaven we shall be freed from 1. All necessities of nature. 652. 2. All labours of this life. ibid. 3. Original sin. 653. 4. All worldly power and authority. 654. 5. All society with the wicked. ibid. 6. All sicknesses and diseases. 655. The Heavens shall be new in regard of Use. Disposition. Effects. 413. In Heaven we shall enjoy 1. Immediate society with God. 655. 2. Eternal presence of Christ. ibid. 3. Society of Saints and Angels. 657. 4. Lordship over the world. ibid. 5. A continual Sabbath to the Lord. 658. Christ suffered the pains of Hell, but not in place of Hell. 242. * Women when good helps. 206. * Christ borne when Herod was king, to show His Kingdom was not of this world. The jews kingdom was at the lowest. 115. Why Herod was troubled at Christ's coming. 132. † Herod desired to see Christ not for love, but for his miracles sake. 201. ¶ The holy Ghost the only Author of holiness. 482. Six means whereby the holy Ghost works holiness in us. 484. Two defects of Popish holiness. 572. All our hope and comfort must be in Christ. 140. * We aught to be humbled seeing Christ was humbled for us. 101. † Christ's humiliation, the first degree. 100 The humility of Christ in his birth. 117. ¶ None can hurt us but from power given from God. 60. 179. * I THe Valley of jehoshaphat not the place of the last judgement. 398. Christ will deal with good men as jehu with jehonadab. 447. ¶ Humane reason brought the wise men to jerusalem; divine, to Bethlehem. 130. † Why the jews were troubled at Christ's birth. 132. ¶ In the Name jesus, is implied Christ to be our Saviour. No other jesus but he. He is our jesus and will save us. 72. Sins of ignorance less than sins of knowledge. 228. * Commission of sin after illumination dangerous. 193. ¶ Impenitence worse than wormwood or ●all to Christ. 250. * Importunity prevails with wicked men to any thing that is bad. 210. * Impossibilities in nature are possibilities in the power of God. 109. ¶ Our Heavenly Inheritance comes from God our Father. 57 Our title to Heaven is by inheritance. 452. Four testimonies of Christ's Innocence. 195. We ought to beware of wronging the Innocent. 206. ¶ Joseph's grave in his garden, why. 279. How Christ makes intercession for us. 457. It is finished, Christ's song of gratulation. 250. ¶ Of Iudas' betraying Christ. 181. Christ only the judge at last day. 394. ¶ Comforts from Christ being our judge. 394. ¶ Two things required in a judge, sufficient Knowledge to know all things. Power to punish all offenders. 391. Of Christ's coming to judgement. 385. The glory of Christ's coming to judgement, consists in His train. Brightness of his Body. Eminency of his sovereign Power. 422 There shall be a judgement day. 386. The day of judgement not far off. 400. ¶ The Earth the general place where the last judgement shall be. 395. * The Time, Certainty, Signs, of the last judgement. 399. etc. Two signs yet to come of the last judgement. 403. Reasons of the delay of the day of judgement are Gods, 1. Patience in waiting for man's redemption. 2. Goodness to his creatures. 3. Care of the Elect. 404. The persons that shall be judged. 405. The manner of the last judgement. 409. The sentence of the last judgement. 443. The last judgement shall be according to good works. 458. ¶ Difference in judgement may happen to the Saints, but not in affection, as in Physicians about a sick Patient. 585. ¶ God's Children must be affected with his judgements. 168. ¶ All that desire to see Christ and to depart in peace, must be Just men. 139. † justice and Religion must go together. 139. ¶ K NO doors or iron gates can keep out Christ. 339. * Christ hath two keys, 1. To lock the wicked into hell. 2. To open heaven to the godly. 423 Christ a King, to Gather, Govern, Do good to Defend his Church and People. 86. etc. The Kingdom of Heaven prepared only for the Elect. 451. Three properties of the Kingdom of Heaven. 448. God's attributes set a-work to furnish the Kingdom of Heaven. 448. ¶ Four excellencies of the Kingdom of Heaven. 449. God's goodness to his people to bring them out of the devil's kingdom into Christ's. 87. † Christ's Kingdom not of this world. 115. †. 198. † Some kiss religion at Church, as judas did Christ, and betray it at home. 184. † That we shall know one another at the Resurrection. 630. Two defects in knowledge, or illumination. 496. Christ must be made known abroad, no● concealed in private. 127. † We must make conscience of known truths. 284. * L NO labour too great to come to Christ. 129. ¶ If we continue in sin unrepentant Christ hath lost his labour. 151. ¶ A Christian a shining lamp. 589. * The Canon Law makes it unlawful to sell Spiritual things What belongs to another. 182. ¶ God sometimes leaves us to see how we love him. 332. A man loses the Spirit, as leaves fall off a tree. 521. † An evil member of the Church compared to a wooden leg. 537. * Why Christ's legs were broken. 266. No lets should hinder Christians from coming to Christ. 126. † Christ's Letter to his Father. 74. How a man may be busied for provision for this life. 648. † Man's life compared to Weavers warp. 45. ¶ Life twofold, of Nature. Grace. 171. * The time of this life the time of mercy and grace. 444. This life compared to a drawbridge. ibid. Of life everlasting. 648. God promiseth to his People life Natural in this world. Spiritual in the world to come. 649. ¶ Two degrees of spiritual life, of Grace. Glory. 650. † The continuance of life everlasting. 669. Life everlasting no blessing, but torment to the wicked. 648. ¶ Christ by his life aswell as death wrought out our salvation. 254. † As the Soul is the life of the body, so God is the life of the soul. 649. Sinners deserve not to have the light of the Sun or Moon to shine on them. 167. ¶ Christ Lord of the world in regard of Sovereignty. Service. 95. Christ as Lord will dispose all to the good of his Church. 96. † Christ our Lord by right of Creation. Redemption. Donation. Voluntary service. 97. The abatements of the graces of the Spirit in a man, whereby he thinks them lost. 518. † Love bears with a number of faults, as a mother with her child. 595. The marvellous love of Christ to die and suffer for us. 151. * True love to Christ Endures no holding back. Follows Christ in bonds. 190. True love to Christ stoops to the meanest service for his members. 276. † Christ loves his enemies, much more his friends. 226. ¶ Every man, like the jews, prefer their lusts before Christ. 203. M IF Christ restored an Ear to Malchus his enemy, much more will he be merciful to his friends. 638. ¶ God had rather abate of his Service, tha● Man w●nt his comfort. 459. God's fitting a Man to his Kingdom, compared to a Carpenters hewing of timber. 500 ¶ The meanness of Man's beginning. 67. God made Man last of all creatures, to Honour him. Teach him. Further him in the best. things. 70. † Christ was made Man in regard of Necessity. Equity. Fitness. 103. The Manhood of Christ darkened by the Godhead, as a candle by the Sun. 477. * The manner of the manifestation of Christ's birth. 123. Three reasons why Christ was manifested first to the poorer sort. 120. ¶ The Virgin Mary more blessed for bearing Christ in her heart than in her womb. 112. † Notes of Mary magdalen's love to Christ are her seeking him Continually when others gave over. With tears for loss of him. With diligence. With complaint for not finding him. With publishing her sorrow. With proffer of any pains to enjoy him. 306. etc. Why Mary could not see Christ. 310. Why Christ appears first to Mary. 313. ¶ Constant using the means a sure way to find Christ. 307. The means are to the Spirit, as would▪ to the nourishing of a tree. 520. † The conscionable use of the means gives us comfortable hope of a blessing. 538. * The office of a Mediator ceases when Christ renders up his Kingdom. 476. † The Mediatorship compared to silk before sore eyes. 476. ¶ All men are sinners. 610. See Sin, and Sinners. Mercy in the midst of wrath. 58. Three reasons that no man can merit for another. 596. Man can merit nothing. 252. ¶ Watchfulness requisite to the members of the Church militant. 531. ¶ GOD the Author of all Ministry. 342. ¶ Christ's Spirit attends the Ministry of his Word. 345. The authority of the Ministry is to forgive sins. 346. All true Ministers are sent to Seek that which was lost. Call sinners to repentance. Preach deliverance to the captives. 342. Why mention is made of Christ's sufferings, and not of his miracles. 145. † Money ill come by, will one day lie heavy on the conscience. 184. † Mortification wherein it consist. 503. ¶ How Moses may be said to accuse us. 554. ¶ Why Christ drank mirth mingled with wine. 217. ¶ The mystery of God spoken of Revel. 10. 7. the end of the world. 251. ¶ N REverence due to the Name of God. 208. ¶ We are naturally naked in the sight of God. 222. † A good nature no sign of grace. 494. Nature hardly restrained by grace. 516. * Christ took on him both the whole Nature of man, as soul and body, and the infirmities thereof. 102. Christ took on him such infirmities of man's nature as were not sinful, but unblameable passions, and those not personal, but common to all men. 102. ¶ Christ took the infirmities of man's nature, 1. For satisfaction sake. 2. To strengthen faith in the incarnation. 3. For our example. 4. To compassionate us. 103. etc. Christ took man's nature inregard of Necessity. Equity. Fitness. 103. ¶ The ends why he took it are to Redeem man. Restore the lost Image of God in man. Advance man's nature. Make it dreadful to the devil. Declare thereby the Wisdom Goodness justice Power of God. 164. Man's nature and sin hardly parted, but by the power of the holy Ghost. 107. † Impossibilities to a natural man. 511. * Better not to speak at all than ill of our neighbours. 195. ¶ We may not hurt our neighbours though it be in our powers. 200. * Noah left all to save his soul. 38. Christ's words, Noli●e tangere. 312. ¶ God is able to make a man somewhat, when he is nothing. 66. ¶ O THe marvellous obduration of the jews. 185. Obedience due to God that Made, Can destroy, Disposes, all things. 64, 65 Obedience due to Christ as Lord. 97. ¶ A man that hath nothing to offer to God, must offer his sins. 137. ¶ The threefold office of Christ. 83. Oil of gladness why so called. 81. ¶ Difference in opinions hath been in all ages. 283. † The danger of letting slip an opportunity. 348. Christ over-heares every word we speak. 351. P THe Papists fear the Pope's curse more than Gods. 467. † Christ borne of mean Parentage, to Sanctify the meanest births. Pull down the pride of the world. Teach us contentment. Declare the greatness of God's love. 111. Christ's care extends not only to all in general, but to every one in particular. 347. We must believe in particular. 77. * Christ the true paschal Lamb. 266. 268. ¶ Christ's Passion twofold, of Necessity, Arbitrary, this he Underwent. Refused. 218. No perfect peace on earth, whilst the Church is Militant. 531. *. Christ brings peace whithersoever he comes. 339. ¶ True peace of conscience is only to be sought in the death of Christ. 340. God's People are sensible of their own wants. 248. ¶ Perseverance obtains the Crown. 255. ¶ Why Peter girt his coat unto him, when he cast himself into the Sea, and swim to Christ. 627. Philip of Macedonia his daily memento. 407. ¶ God as a Physician gives his people such a potion, as shall free them from all diseases. 641. ¶ Pilate sought to clear Christ. 197. ¶ Pilate laboured to deliver Christ Loquendo, Mittendo, jungendo, Flagellando 200. Of pilate's labouring to deliver Christ. 205. In four respects we must be Pilgrims here. 40. The places of trouble, God will make places of comfort. 360. What to plead against Satan. 152. We ought to remember death in the midst of all our pleasures. 279. ¶ Neglect of the poor a great sin. 475. Christ the poor man's portion. 121. ¶ Christ not to be despised for his poverty. 137. * What Christ prayed for in the Garden. 160. * Christ prayed for his enemies. 225. Prayer is seed sown in God's ears and heart. 488. † As Christ's, so our prayers must be limited to God's good will. 160. The stronger conflicts, the more earnest our prayers. 161. ¶ Prayer should take place, where admonition will not. 227. † Ground of prayer. 240. * Hearty prayer shall not want its due fruit. 242. * Praising of God must follow holy Services. 127. ¶ Preparation to Heaven illustrated by a Simile of a Traveller. 447. † A personal precept binds not every man. 492. ¶ No man must prescribe conditions to God. 349. † We must labour to be in the presence of Christ. 98. * A twofold presence of God, 1. General, to sustain us in the life of Nature. 2. Particular, to assist us in the life of Glory. 170. 465. Christ a Priest, to Reconcile us to God. Intercede for us. 84, etc. The longer we live here, the nearer we draw to the accomplishment of God's Promises. 114. † Gods Promises accomplished in the fullness of time. 113. Patient waiting for God's promises commended. 114. * Christ a Prophet to declare the will of God. 83. The soul goes not to Purgatory, or a middle place. 604. Q HOw the Spirit is quenched. 516. R AS the Rechabites observed their father jonadab, so we must observe and obey God. 54. * Reconciliation to God is by Christ. 152. * Our reconciliation to God, cost Christ thick blood. 163. † Our reconciliation no easy thing. 212. † The difficulty of recovering out of sin, if long lain in. 350. ¶ The work of redemption greater than of creation. 68 ¶ The great and long labour of our redemption. 253. * The consummation of our redemption, in the words, It is finished. 251. † The power of grace in the heart makes God's people to rejoice. 136. ¶ 'tis nothing to be religious, if not just withal. 139. ¶ Two remembrances of God in judgement. Mercy. 241. † Repentance cannot save without faith, for three reasons. 1. 2. Repentance. Fruitful, only in this Unfruitful or penal in the other life. 609. ¶ Defects in unsound repentance, as in Ahab, etc. 497. The danger of late repentance. 235. No repentance in Hell. 285. † Christ always comes to repentant sinners. 306. † No resisting Christ the Lord of the world. 96. ¶ Of the resurrection of the body. 623. Reason's proving it drawn from the Power, justice, Mercy, End of Christ's coming. Resurrection of Christ. of God. 623. Objections of Atheists against the resurrection answered. 625. The glory of the body at the resurrection consists in 1. 2. 3. 4. 5. 6. Entireness of parts. 638. Beauty and loveliness. 639. Brightness and splendour. ibid. Immortality and immutability. 640. Spirituality. 642. Power. 643. Of Christ's resurrection. 292. Christ's resurrection of necessity, to Assure us of pardon of sins. Apply salvation. Assure our resurrection, out of the Grave. Trouble. 292. etc. The companions of Christ's resurrection. 300. The manifestation of Christ's resurrection. 304. Reasons that we shall know one another at the resurrection. 630. Why the resurrection is delayed. 631. The dead bodies of the Saints, pledges of our resurrection. 632. Our resurrection shall be only by the power of Christ. 635. Our bodies at the resurrection shall be as glorious as Adam's in innocence. 639. † There must be no return to sin. 137. ¶ The hope of reward must carry us through afflictions. 451. Rich men have as much need of God as poor. 128. ¶ In what estate our bodies shall rise. 637. As Christ is risen, so we must rise to newness of life. 302. We shall all rise with the same bodies. 627. Objections against it answered. 628. In what estate the wicked shall rise. 644. The difference of the rising of the godly and the wicked. 300. Whether monsters shall rise monsters. 645. In what sex all shall rise. 646. Whether children and old men shall rise so, or not. 646, 647. Christ rose the third day First, no sooner, 1. To evidence the truth of his death to the jews. 2. To evidence the power of his death to the Disciples. 3. To teach Christian's patience. 294. Secondly, no later, 1. Lest the jews should not think him Christ. 2. Lest the Disciples faith should stagger. 3. To apply his resurrection. 4. Because God had so appointed. 295. Christ rose in power. 296. † When Christ rose, he left the graveclothes behind him, why. 298. Multitudes of rose with Christ to Show the benefit of his resurrection appertains to many, not a few. Be witnesses thereof. 301. What was done by What became of th●se that rose with Christ. 303. Room for swaggerers, etc. in the june, but none for Christ. 119. ¶ Christ the root of David how. 543. * S CHrist instituted the Christian Sabbath. 305. † Spiritual Sacrifices due to the Saints on Earth are Exhortation. Admonition. Consolation. Mutual prayer. 588, etc. A Kingdom assigned to the Saints. 447. The Saints are now in glory. 529. † No salvation without the Church. 565. All men naturally out of the estate of salvation. 73. † But one means of salvation. 47. ¶ Christ a Saviour. 72. No Saviour but he. 75. Differences between Christ and other Saviour's. 76. * Noah left all to save his Soul. 38. Christ saves His own people only. By suffering. From sins. 73. Nobilitas objecti. Debilitas subjecti. The reasons why we believe not the Scriptures. 325. ¶ The Scripture the jewel and treasure of the Church. 550. Reason's proving the purity and preservation of the letter of the Scripture. 551. Of the true translation of the Scripture. 553. How to reconcile the different translations in the Scripture. 553. ¶ Canonical Scripture what it is. 555. Reason's why the Apocrypha was not received for canonical Scripture. 557. The Scripture is a rule left us to walk and examine all things by. 559. † The Church gives no authority to the Scripture, seeing GOD is the Author of it. 560. ¶ All that Christ did, was to fulfil the Scripture. 247. * In the Scripture, the Purity, Majesty, Predictions, Power, Sincerity, Consent of writers and Natural reason, prove them to have God their Author 561. etc. Consent of writer in the Matter Manner if the Scriptures. 663 The Scripture is to be Relied on, judge in questions, Not all neglected, Director of ●ur lives, because the Word of God. 564. The unsearchable goodness of the Holy Ghost expressed by the similitude of a man's looking on 〈◊〉 Sea. 507. ¶ Ill success, Bad example, T●o discouragements in the wiseman's search for Christ. 134. To see Christ in the Gospel, a blessing worthy to provoke u●to praise GOD for. 142. The Word of God ●e seed, breeds Christ in our hearts. 106. * Strangers seeke●hrist ●hrist sooner than the children. 130. ¶ We must seek C●●ist because He ●keth us. His graces' are precious. He g●eth salvation. 131. It is in vain to se●ke Christ in this world, or worldly thing. 360. ¶ We sell our souls t●the Devil for pleasures and profits. 183. * Of Christ's sendin his Disciples. 342. Divers opinions by the sentence at the day of judgement is pronounced first to the godly, than the wicked. 444. Of the dreadful seen of the last judgement. 445. † The woeful separa●on of dearest friends at the day of judgement. 431, 432. Separation from ●he Church Unlawful Lawful 537. God's Service aught be preferred before all things. 249. God had rather a●e of his Service, than Man lose his comfort. 459. A twofold Service to Christ Voluntary of the godly. Unwilling of the wicked. 69 * Our friendship by reconciliation in Christ altars not the condition of Servants. 454. ¶ Distinction of shackles. 183. The properties of sheep. 435. Christ's manifestation of the shepherds. 120. Under shows of law and justice the innocent destroyed. 195. * Signs of the last judgement. See judgement. Of the sign of the Son of Man. 417. What it is. 419. The Cross no sign of the Son of Man. 418. The strange silence of Christ. 208. Silence in Christ's cause will make him silent in ours. 201. * The manifestation of Christ to Simeon. 138. Simeon A just man. A devout & religious man. One that waited for the consolation of Israel. 138 etc. Our case worse than Simeons', because if we see not Christ by faith, we perish. 140. ¶ Sinnes of omission, will condemn a man as well as sins of commission. 473. Small sins will condemn as well as great. 474. Small sins great in God's account. 474. How it stands with God's justice to punish sin eternally. 470. ¶ The brightest sins have a dark shadow. 422. The private acting of sin compared to writing with the juice of a Leman. 438. In sin Gild. Power. 75. The sins of the Godly shall not be remembered at the day of judgement. 468. ¶ The burden of sin pressed Christ down down to the ground. 158. † Christ the sinne-offering of the Church. 215. † How to deal with sin. 5. The horribleness of sin, that could not be done away otherwise than by the blood of Christ. 76. † 93. ¶ Why the weight of sin is no more felt. 442. Sin seems light to wicked men because It is in its proper place. Of the insensibility of their consciences. They look on the face not the tail thereof. 159. Great sins, if falls of weakness and repent of, Christ will pardon. 315. By sin we become strangers to God. 150. ¶ Sin make GOD forsake his Servants. 174. Our sin's merit deprivement of all God's blessings. 222. * No release from sin but by forgiveness. 611. Man unable to satisfy for sin. ibid. Continuance in sin makes Christ lose his labour. 151. ¶ He that gives place to small sins, will afterward make no conscience of greater. 181. ¶ The harboring of a secret sin eats out of the heart all good affections. 202. * Seasonable stopping of sin. 206. † Of Christ's sitting at the right hand of God. 370. Men in their naturals no better than slaves in the sight of God. 184. * Christ sold for wealth, because men know not his worth. 182. † Things of inestimable price, a● the Graces of the spirit Kingdom of heaven. Souls of men. Favour of God. unlawful to be sold. 182, 183. The great dignity to be the Sons of God. 46. Christ the Son of God, not by creation as Angels, nor by adoption as men, but by communication of nature and essence. 92. ¶ We should labour to become the Sons of God. 93. * Christ's sorrow on the cross a dreadful sorrow. 155. ¶ Three causes thereof. 156. The immortalitle of the soul. 257. * 602. The souls of the faithful go to Heaven immediately after death. 243. † 260 * Our souls ought to be rendered up in as good a case, as they were given us. 99 * Christ's Soul a pledge and pawn for ours. 259. ¶ Christ sometime is ●ound of them that sought how not. 316. ¶ Idle speeches like the ●aste water of a Conduit. 310. † God speeches must ●t be quenched but cherished. 320. † God gives but a portie of the Spirit in this life. 488. † ¶ No fullness of the Spi●●● in this life. 489. † Fullness of Spirit is ●even, etc. what. 392. ¶ &c. Degrees of the Spirit. 501. The right work of the ●irit in a Weak Strong Christian, wherein it consists. 501. 503. As fire by too much w●l●, and a Ship by too great a burden, so 〈◊〉 Spirit quenched by too many worldly ●res. 522. † Of the Star that appeared to the Wisem●n. 135. The Scriptures and fa●●full Ministers 〈◊〉 Stars to direct us 〈◊〉 Christ. 136. † A Christian should de●e God to stay with him in time of Trouble. Death. 33. Stirring up one anote to good duties. 125. * Reason's thereof. ibid. ¶ Wicked men's hearts ●rder than stones. 271. † Ill success sh●ld be no hindrance in our search for Christ. 134. * Of Christ's sufferings in general. 145. Christ suffered. from 〈◊〉 The cup of malediction. Desertion on the Cross. 153. Apprehension. Arraignment. Condemnation. Execution. 177. God suffere In humane Not divine nature. 147. ¶ Of Christ's offerings, Duplex necessita Pretii, or paying the price of man's redemption. Exempli, or good example. 146. 327. The utility Christ's sufferings. 329. Christ's 〈◊〉 more admirable, his sufferings not profitable. 145. ¶ Christ su●●ed that me might not suffer. 146. ¶ Whatsoever● fallen Christ in his sufferings, not due 〈◊〉. 149. * From Christ sufferings we must learn 〈…〉 of our salvation. ●e grievousness of our sins. suffer ourselves ●or sin. 148. Christ suffer to bring us 〈◊〉 to God. 150. The 〈…〉 of Christ's sufferings, was to Reconcile us to God. 〈◊〉 sin. 152. We must suffe●● to Be 〈◊〉 to Chr. Purge ● sin. Prev●●●nt. 328. The end of al●●r sufferings must be to abolish sin. 152. ¶ Reason's to enable us to suffer from men, are, because All is by God's appointment. We have deserved all of them. All shall tend to our good. 176. ¶ As too much sumptuousness, so too much sluttishness is to be avoided. 281. † Of the Sun's darkness at Christ's passion. 165. No natural cause thereof. 166. ¶ Of Christ's sweat in the Garden. the Cause, Carriage, Manner, End. 161. etc. T IN worldly business our talk should be of Christ. 317. † Men abstain from talking of God and goodness, because they Cont●●●● GOD and desire to have as little to do with him as may be. Are not watchful over their ways. Wa●t love to their Brethren. 318. He that hath once tasted of the goodness of Christ, will not let him go upon any terms. 333. * All men under the tax of God's wrath. 116. † Christ teacheth 〈◊〉 by his Word. Sacraments. 84. Christ found no where but in the Temple. 141. * How men destroys the Temple of God. 481. Two times the Devil chiefly tempts a Christian, at His entrance into grace. His going out of the world. 161. ¶ The stronger the temptations, the earnester our prayers. 161. ¶ Christ exerciseth his Church with trials and temptations, to Set a-work their graces. Pull down spiritual pride. Keep them from sin. The great terror and torment of the wicked, when they shallbe shut out from the presence of Christ. 464. † Thankfulness due to Christ for our redemption. 254. ¶ Thankfulness due to Christ that hath freed us from the curse. 95. * The conversion of the thief on the cross. 233. Why Christ suffered between two thiefs. 222. All men good and bad figured in the two thiefs. 240. ¶ Of Christ thirst on the cross, the natural causes, Long abstinence. Exiccation from loss of blood. Extremity of grief. 246. The moral causes of Christ's thirst, That we might not thirst. To fulfil a Scripture. That we might thirst for the Spirit of grace. 247. The good thirst of a Christian. 248. † Of Christ's appearing to Thomas. 347. There is a fullness of time for the accomplishment of God's promises. 113. Why Christ would not be touched. 312. ¶ Reason's against transubstantiation. 319. * Trials to know whether Christ's will be gone from us or no. 330. Christ sold for a trifle. 183. † Christ the joy of the world, a trouble to some. 132. † Of the Trumpet sounding to judgement. 426. Christ condemned for the Truth. 196. † The Holy Ghost a Tutor to us. 510. * V THe Veil of the Temp●rent to Make an entrance in●● Heaven. Abrogate the cere●●iall Law. Show Christ had ta●n away the separation between God and us. Show the veil of ignorance in the Law was ●●ken away. 270. How the Kingdom of Heave● suffers violence. 253. ¶ Christ did not pass through the Virgin Mary as water through a●●nduit pipe. 105. † Christ conceived of a Virgin, at he might Be free from si●●. Fulfil the prophet's of him. Awaken the ●ld by the strangeness of ● birth. 108. The Virgin Marie considered her Stock, of the Lineage David. Estate, poor and mean. 110. Vivification wherein it consist 504. † Actions done voluntarily inobedience to God are most acceptable. 265. ¶ Thomas' unbelief. 348. W WE ought to wait●atiently ●atiently for Christ's commi● 140. † Weak brethren not to be dished. 277. † Weakness of Faith, see 〈◊〉. Christ yields to man's weakness, though on unequal terms. 251. ¶ The wicked sparing for go●●ses, prodigal for bad. 182. † We must be content to suffe● the hands of wicked men. 177. † The wicked hurt the Sai●by their Wrongs. Sins. 60 The wicked labour to ge●● of their troubles by bad means. 133. ¶ The wickeds●dition ●dition worse than Nabuchadnezzar●mong ●mong the Oxen. 472. * The wicked li● fishes in the Sea, live in the Church ●ut are neither seasoned by it, nor taste the power thereof. 567. * A terror a●confusion to the wicked when they 〈◊〉 be separated from Christ to the Div●nd his angels. 433. ¶ The wicked a●r the resurrection shall be subject to ●●ecessities of nature. 644. The wicked 〈◊〉 be shut out of the Earth at the end the world. 465. The wicked 〈◊〉 be shut out of Heaven at the present 〈◊〉 Christ. 464. The wickeds●●panions ●●panions hereafter the Devil and h●●ngels. 471. The wickeds' ears shall be bound together in bu●es for the greater increase of torment. 582. * How far ●●ed men desire the presence of God. 465. The wicked●hing ●hing the better for Christ's resurrecti● 300. † The punish●● of the wicked shall be God's curse. 466. Reason of th●icked their condemnation. 473. God's Will t●●fold. of his ●●ree. comandment. 198. The wills of dead must be performed. 232. ¶ Witnesses 〈◊〉 might have been found for Christ●●●cencie, none against it. 196. * False witne●er ●er escapes unpunished. ibid. Fine wits a●litike pates must be employed for Ch. 202. † Christ's mactation to the Wisemen. 128. The reasons ●●of. ibid. The Wisem●● their search for Christ discourage by Bad ●esse. Ill exie. 134. Wife's ought ●●y and stop their husbands in ●●urse of sin. 206. * God made all●● by his Word. 66. All Creatures save man yield obedience to God's Word. 66. † All Christ's last Words holy and good. 255. Works not the cause of our obtaining heaven, but only signs who be the Persons. 454. Reasons against the merit of works. ibid. A difference between for works, and according to works. 457. * To work out our salvation what it is. 253. * The last judgement shall be according to our works. 456. The reason thereof. 459. † All good works shall be remembered and rewarded. 458. God's works were done by degrees. 69. † God made the world exceeding good. 67. What time God made the world 68 In what order God made the world. 70. The jewish prophecy that the world should continue 6000. years. 401. * The world made of nothing. 66. † God is able to dissolve the world to nothing. 67. * The world shall be burnt. 409. None worse than they that have had a taste of religion and have lost it. 180. * A threefold worship due to God, Adoration. Invocation. Faith. 92. Whether Christ's wounds remained in his glorified body. 452. Christ takes all wrongs done to his servants, as done to himself. 461. ¶ Y OF the young man that followed Christ. 189. Young Men ought to look after Christ. ibid. ¶ Z Zeal for the honour of God a sign of conversion. 138. † Zerxes sorrow, when he looked upon 100000. Soldiers. 210. *