DOOMSDAY: OR, A TREATISE OF THE RESURRECTION of the BODY. Delivered in 22. Sermons on 1. Cor. 15. Whereunto are added 7. other Sermons, on 1. Cor. 16. BY The late Learned and judicious Divine, MARTIN DAY, Doctor in Divinity, Chaplain in Ordinary to his Majesty, and sometimes Rector of S. Faiths, LONDON. Matth. 22.31. Have you not read what God hath spoken to you, touching the Resurrection of the Dead? LONDON, Printed by T. H. and M. F. for Nathanael Butter, and are to be sold at the sign of the Pied Bull near Saint Augustine's gate. 1636. To the Right Reverend Father in God, and his most Ho. Lord, JOSEPH, By the Divine Providence, Lord Bishop of EXCESTER. MY LORD, REligious spirits are usually Indulgent Patrons to Orphans: They imitate in this Act him who said, I will be a Father to the Fatherless. I doubt not but that I shall find your Honour of this generous disposition to these printed Posthumes of Doctor Days licenced by Authority, and now seeking to your Lordship for protection. I have adventured to present these papers coming to my hands to your Honour, hoping the child willbe well liked for his Father's sake, who was well known unto, and entirely beloved of your Hon. in his primitive time in Cambridge, as also while he was our Pastor here, & continued it towards him in his charge in your Lo. Diocese, even until his dissolution: however I have done this to show my readiness upon any occasion of service to your Lordship. Thus craving your favour to shelter and fence this work from open depravers, and to continue your love to the Author's memory, I humbly take leave, being Your Lordship's Servant, NATH. BUTTER. To the Readers. YOu cannot expect that these Sermons should have such exact politeness and neat dressing as if the Author had lived to revise them. Yet you may discover Dr Days spirit, expression, method and matter, to speak in all of them: praesentemque refert concio quaeque patrem. I would wish you then to read them without any prejudicated opinion, as th●y are exercises (whose Author was famous in his time) and which cannot choose but yield you matter of counsel and comfort. You have but few Authors in English upon this Epistle, and fewer upon these subjects. Lose by reading of them you cannot, gain you may. I doubt not but they will prove beneficial to the whole Church, for whose sake I have published them. Thus wishing you to gather honey out of these, where it may be had, I rest, Yours N. B. 1 COR. 15.29. What shall they do that are baptised over the dead, if the dead rise not at all? Why therefore are they baptised over the dead? THis gracious Apostle, the blessed organ and instrument of the holy Ghost; doth so wondrously dispute his cause, and contrive his arguments, for the maintaining of this holy article of our faith, the resurrection of the body: that as Saint chrysostom saith, Chrysost. in locum. he leaves nothing unfetched either from God or men; for in five or six verses before the text, he disputes from the omnipotency of God; in raising Christ his Son. He hath discoursed also, of Christ's kingdom; and of the delivery of the kingdom of his mediation: and of the end of all things, the perfect consummation of all; that God may govern, and be all in all. Now he descends to a lower kind of sphere: to arguments taken from the actions of men, and precedents here below upon the earth. And he saith that there were certain men in the world, that were baptised for dead, that is, they are baptised in a certain hope of the resurrection of the dead: whose labour is lost, and their faith frustrate, and to no purpose; if they have not the end of that whereof they now make profession here. So some expound it. But that is to bring us back into the same labyrinth we were in before: Verse 14. for he saith before, that our hope is vain, and our Preaching vain, if there be no resurrection. Therefore waving that opinion; I take it that the Apostle speaks of some other more peculiar and particular cause, that is, concerning the state of the Church of God in persecution; wherein men despairing of help in this world, despairing of any life or contentment; they did come and offer themselves in a voluntary martyrdom, and took the baptism of death, that is, they were baptised to this purpose: being willing to offer themselves as dead men, to persecution for the Gospel's sake, which they would not have done, unless they had been certainly assured of the resurrection of the body. Other senses there be, but I must proceed in order from one to another: and labour to find out the likeliest, for in truth there are innumerable many; and the place is very difficult. Only two things we are most sure of in this argument and discourse, here set down to our hand. First, that whatsoever this baptising over the dead was, (and therein is all the difficulty) yet it was a thing that was public, notorious, and known to the Corinthians, it was a matter that was not obscure to them, although it be to us. For the Apostle speaks not to them in clouds, but by way of familiar and evident example: thereby to win their judgements to this conclusion, concerning the body's resurrection. Secondly, another thing is, that whatsoever this baptism was; yet certainly it was a thing of much force, it was a great argument to prove that which the Apostle intended. For it is not his manner to deal weakly in proving and disputing: but he useth all the strength of the holy Ghost, as chrysostom saith, Chrysost. that is, as much strength, and demonstration, and evidence of the spirit, as a man can be capable of. And so upon this ground we must gather, that that opinion is most likely, and to be embraced, that maketh most for the resurrection of the body. And if there be any sense of more force than other, or any sense more pertinent than other, to prove that main conclusion: certainly that is the sense which the Apostle intends. For all those that be of lesser weight, and smaller moment; they are beside the Apostles purpose. Questionless if there be any vigour or power, in any more than another; we must imagine that that is it the Apostle aimed at, and that he would have us to aim at. All the doubt comes out of the ambiguity of this one word Baptism. While some take this baptism for the sacramental washing; others again take it for a ceremonial washing: either such as were in the Law among the legal ceremonies; or such as were known in the common course of life, the washing of the bodies and corpses of the dead, when they were laid forth for the Coffin. Concerning these words for the dead: there is also some doubt, some expounding it for sin: some for sinners; and some, for them that are naturally dead: that is, when the spirit in the common course of nature is separated from the body. But in all this discourse, if we can but gain the true and most perfect sense; we have sufficiently handled this text; for, We must first consider what the words mean, And then how the words prove, and argue. For if we find once but the true signification, we shall then find the perfect demonstration and proof that ariseth from them. First, then, the Church hath taken it, as though the Apostle alluded to a gross error of the Cerinthians and Montanists: and as Saint chrysostom saith of the Marcionits', which out of these words, have gathered a ridiculous kind of baptising of young Christians. And they said, when there was any Catechumeni, (that is, those that were not baptised, but were yet in their principles, and in their catechism:) for then they baptised none, for the most part, till they were come to years of discretion, that themselves were able to make profession of their own faith. Now if any of these were taken away by death (upon the sudden, or by any casualty) which had intended to be baptised at the appointed season, which was Easter: in this case, they were to substitute and appoint some friend that was alive, to answer for the dead man: and to be baptised for him. And then in a kind of stage-playing, they laid the dead child, or the dead man, upon a form, or upon a table, or on a bed: and the substitute or appointed friend, was to go under the bed or table; and to answer to those questions that the Priest did usually make, to the party baptised. The first question was, whether he would be baptised or no? and if the dead man could not, his friend was to say; yea. The second question was, whether he believed or no? the party was to answer affirmatively for the dead man, to that also. The third question was, Chrysost. whether he renounced the Devil and all his works? and he was to answer to that too. So saith Chrysostom, this is a ridiculous thing, that every Christian should laugh at in his mind, to see their folly: yet there is some show of argument to be drawn from it: for that out of men's follies, God can ordain strength. And this proves, that they had a conceit of the resurrection: or else they would never have descended to such vain and ridiculous fantasies. Afterwards, that the Church of God took up this custom: yea, such as were not heretics, but were brought up in the Church; yet they thought it as possible for one man to be baptised for another, as for one man to be helped by another's prayers: but this hath no show of consequence in it. For the one, we have a command and a promise: for the other, we have neither. Besides, prayer is general for all; but the receiving of the Sacrament is personal, for one, for him alone that receives it. So that one cannot be baptised for another. Yet some in the Church mistaking this text of Scripture, thought that when any that intended to be baptised, were taken away before the due time; they might appoint some that was his friend, that had first been baptised for himself. And they thought this was profitable to him that was deceased, But these are but mockeries of the Sacrament, and questionless, it is a thing that the Apostle alludes not to. For the Apostle would never have endured this error in the Corinthians; or if he had, yet it proves nothing. It doth not follow, that because foolish men abuse the Sacrament to a hope of the resurrection, that therefore there shall be a resurrection. For foolish actions have no probation, there is no force in that which is without reason. And seeing the Apostle is curious, to rebuke them for lesser matters: as concerning meat offered to Idols, and women being uncovered in the Church; which seem to be matters of less moment; yet he particularly reproves than; much more would he have rebuked this, and not have suffered such a gangrene of error, to eat into the body of the Church, as this was, that makes a mockery of the Sacrament. Therefore seeing it hath no force to prove, and because it is likely that the Apostle would not suffer such a thing to be extant there: nor is there mention any where in his Epistles, of such an error that was crept into Corinth. Therefore we reject the exposition, although some other of the Fathers, think, that out of their common abuse, the Apostle makes a good use, and draws an argument, as in some cases it is necessary. It is lawful, sometimes, to draw arguments from the follies and dreams of the heathen; so our Divines do out of Plato, and out of the history of Err, who (they say) after his death lived, and was seen again of his friends: and the story of Epimenides, he that slept so many years, and revived again. But the Apostle useth not to insist upon such arguments; he draws something indeed from Menander, and from Epimenides; but it is matter of common knowledge and experience, that no man could gainsay. And so I come to the second opinion. What shall they do that are baptised for the dead? That is, it was a custom (for the first 500 years, almost) that those that were baptised into the name of Christ, they thought good to defer it till the latter end of their life, and so when they lay sick upon their death bed, they called for baptism. For, they thought (according to the error of Novatian) that when a man had once received baptism, and had tasted of that heavenly gift, as the Apostle speaks, Heb. 6. if they than fell into sin, Heb. 6.6. there was no Sacrament for them, nor no hope to be reconciled to God, which is the cutthroat of all faith and repentance; but they being carried thus, by natural reason, thought that after they were baptised, and had made defiance of the world, the flesh, and the devil; and then fell back and relapsed into sin; they thought there was no pardon for them. And because they knew their own weakness and infirmity, that they could not so renounce the world, the flesh, and the devil, but that they were oft entangled with them, or with some of them: therefore unless they should bring upon their souls an inevitable necessity of damnation, they thought it good not to meddle with that Sacrament, till they were past the necessity of sinning, which when that is, no man knows. For unless the grace of God subdue our affections; as long as a man lives, the power of sinning is not past: But they imagined, that old age would bring a cessation, and a supersedeas of all offences: and that then, they might better serve God, and with more quietness, according to their profession. Therefore they deferred baptism to their last age; and then they were baptised. And in this error, we see what great men lived. As Valentinian the Emperor, whom S. Ambrose commends highly in his funeral oration. For he purposed to be baptised when he came home, but he was intercepted by death. Austin. And Nebridius, S. Augustine's great friend, was not baptised till he was old: and S. Austin himself was not baptised till his man's estate. This error, God confuted by the death of Valentinian, and other great spirits: which although they were persuaded of the truth of religion, yet they put off God, and would not take his time, but have a time of their own choosing, and therefore God gave them no time; as Ambrose saith of the Emperor; he wanted not the grace of baptism, because he had the faith of baptism. He yielded his consent unto the truth, and although he went away unbaptised, yet he was truly baptised: as one who in his heart yielded to the faith, and promises of Christ. And if we should take it thus, this is the sense of S. Paul in these words; what shall they do that are baptised for dead? that is, when they are ready to die, and go out of the world; if there be no resurrection? his argument follows, that that which they did so late, they would not do it at all: that which they did by constraint, putting it off to the last time of their life; they would not do it at all, except it were for the hope of the resurrection; so that if there be no resurrection, there is a main frustration, and a mere delusion of these men; that suffer themselves so fare to be overgone with deadly sickness, as that they look every hour for death: and yet then they take upon them the baptism of life, as a certain pawn and pledge of the common resurrection. This sounds somewhat like a truth: but yet it is likely that the Apostle would have condemned this, as well as the other: being as ridiculous, because this is injurious to God, and to the Sacrament, and pernicious to men's own souls; to tempt God whether he will give them a time of their own choosing: to put off the Sacrament, that should be embraced upon all opportunities: to refuse it when God offers it, which we should take thankfully and cheerfully. No doubt but the Apostle would have confuted this error, as the former: and not have suffered the Corinthians to have been so tardy in a point of salvation. Wherefore I take this opinion not to be according to the Apostles mind: for as I said, that opinion is most probable and most agreeable to S. Paul's meaning, that proves the strongest, but this proves nothing; that because a man that is driven to it, in extremity at the time of his death, to do an action; that therefore that action should be of force; that may be done in amazement and fear, or by the instigation of others; a man (it may be) is not lead to it by his own will, so much as by the persuasion of another: and there is no reason that a man should ground upon such a weak stay, to infer such a strong conclusion. The third opinion, What shall they do that are baptised for the dead? that is, for the forgiveness of sins, which are dead works. For so indeed the Lord seems to signify, when he saith, God is not the God of the dead, but of the living: and also the Apostle, when he saith, ye were dead in sins and trespasses. It is true our Saviour Christ, includes in that speech, both them that were dead naturally, and them that were dead spiritually. For in one place, he saith, God is not the God of the dead, but of the living: speaking of natural death. In another place, let the dead bury their dead: speaking of them that were dead spiritually, and so we may apply it: that those that are baptised for dead, that is for remission of sins; wherein, the body, and soul are dead: and for the quickening and reviving of them by spiritual grace. But this is too fare off: for the Apostles meaning is not here to speak of a thing that is common, (that being common to all believers, to be baptised, for the remission of sins) but he speaks of some peculiar baptism, that was not common to all in general, but belonged to some in particular. Besides, the Apostle speaks not here of the spiritual resurrection, but of the corporal, he speaks not of the rising from sin to grace, although it be true that they that are baptised, are baptised for the remission of sins, yet it is not proper here; for the Apostle speaks of the resurrection of the flesh: the spiritual is allegorical: which is from the death of sin, to the life of grace, by repentance. Therefore that proves nothing, and is not likely to be S. Paul's mind: for he purposed not to spend his time in trifles, but to bring the validity of his arguments, directly to conclude the cause. Another opinion there is, that hath many great and substantial followers. They that are baptised for the dead, that is, that are baptised into the death of Christ jesus, to be planted with him into the similitude of his death. And this hath chrysostom, Theodoret, Aquinas, Calvin, and many other great Divines; for the Authors and followers of it. And that you may see that it hath some similitude of reason in it, look in Rom. 6.4.5. Rom. 6.4.5. Do you not know, saith the Apostle, that they that are baptised into Christ, are baptised into his death? therefore we are buried together with him in baptism. It is true, that every man that makes profession of the faith of Christ's baptism, among the rest of the articles that he professeth, he must believe in Christ that was dead, and buried, that he was crucified, and that he descended into hell, and that he rose again the third day, etc. And he professeth also, that he is ready to dye for Christ, when he shall be called to it, and till that time come, that he will dye spiritually in his heart and in his will to worldly affections: which he knows, that Christ never had in him, or had any liking to them, but utterly abhorred them. Therefore this being the symbol and badge of our profession; it seems from hence, that every man that is baptised, may be said to be baptised for dead: that is, for a dead Christ, in whom he trusts, which was dead, but now is alive: and behold he is alive for evermore. Apoc. 1.18. He is baptised for dead; that is, to the world and the flesh; that he may live for ever unto God. chrysostom proves this by an argument, that he thinks fit and convenient for the purpose: for, saith he, whether of the two is easier, to raise the body from death, or to raise the soul from sin? no doubt, saith he, it is an easier matter to raise the dead body from the grave, than to raise a soul that is dead in sins and trespasses, to newness of life. And behold, saith he, in the Romans, the Apostle proves the one by the other, that although we think it easier, yet he intimates, that that which we think to be easier, is harder: and that which seems more hard and difficult, is more easily achieved and effected by the hand of God. And he proves it out of Matth. 9.5. Mat. 9.5. where our Lord discoursing with the Pharisees, when they had said, who can forgive sins? he asks them whether it were easier to say to the sick of the Palsy, take up thy bed and walk, or to say, thy sins are forgiven thee? where our Lord clearly gives us to understand, that it is a harder matter, and a more powerful thing, to say, thy sins are forgiven thee, then to give limbs to him to walk, and to take up his bed and go his way. For sicknesses are the punishments of sin; and the Lord removing that once, he takes away the cause, which is greater than the effect. But although this be followed, with so many, so great, and so worthy Interpreters, yet (me thinks) it hath no congruity with the purpose of the Apostle in this place, for (as I said before) the Apostles meaning is not here, to instruct us in the renovation of the soul, of newness of life, in holiness and sanctification: but to tell us of the resurrection of the flesh; that is his chief argument, the main point he insisteth precisely upon. Therefore to say to be baptised for dead, is to be baptised for the name of a dead Christ: it is too fare fetched, and I cannot see how it can be brought in. Therefore (without prejudice to these glorious and goodly writers) we proceed to further examination of these words. There be some others, that cannot endure what hath been said before, but they must devise tricks of their own. They say Saint Paul alludes to the levitical Law, Numb. 19 Numb. 19 when a man had touched any dead carcase, he was to be cleansed before the even: but suppose, say they, that the man died by casualty, before night, before he could come to the Priest, before he could have gotten the matter of his purification, what was then to be done? Then, say they, his neighbour was to be cleansed for him: and so they fall upon an opinion before named. But what is their purpose? certainly to bring in prayer for the dead, because they think that as there was baptism for the dead, so there should be prayer for the dead. And if the one fall to be so, the other must needs be so too. For I rather think that there should be prayer for the dead, than that there should be baptising for them; to speak in a sacramental sense. They do it, to bring in their superstitions of holy-water, and sprinkling the graves and sepulchres, and coffins of dead persons: thereby to make them more pure before God; and that which is more ridiculous, that the Priest should undertake in times past (and it may be now too, in our times) when he was sent for to a sick body to give him the host, and that the party were dead before he came, he in the presence of the company, was to eat it, for him that was deceased: and thought that that would be available to him, for the forgiveness of his sins, and for the receiving him into heaven. These things have no ground nor warrant: neither in this Epistle, nor in the old Law: There is no such thing that there was any such purification by a proxy; but it was always done in a man's own person: and there was no fri●nd admitted in any such action. Therefore in that devise, they make one lie to salve another: as their custom is, in other of their proceed. Further, there is yet another opinion, that saith, that baptising for the dead, it is meant of those that came, and offered themselves voluntarily to afflictions and persecution. And this is more near the point, for indeed in the Scripture, it is a most usual and common saying, to call afflictions by the name of baptism. So Math. 20. Math. 20. Mark. 9 Mar. 9 when the sons of Zebede come to our Lord and desire a boon of him; requesting that one of them might sit at his right hand, and the other at his left in his kingdom: Christ answers them again, that they knew not what they asked. And he proceeds further; saith he, Can ye drink of that Cup whereof I shall drink, and can ye be baptised with the baptism that I shall be baptised withal? and they answer again, they could. Christ tells them again, that indeed they should drink of that cup, and be baptised with that baptism; but to sit at his right hand, and at his left, etc. where we may see, he speaks of the baptism of fire and trouble, and persecution. That which is intended in those words, the same also by comparison, may be taught here, and interpreted in this place. They that are baptised for dead, that is, those that scorned their lives, that cared not for them: those that were ready to drink the cup of Christ, that were ready to throw themselves into danger, for the glory of their Lord, and Master. To what end are they thus forward, if there be no resurrection from the dead? There be many things that favour this interpretation, as the sequel that follows in the next words. Where the Apostle saith, why are we in danger or jeopardy every hour, if the dead rise not? as if he would bring the argument from abroad, home to himself; and then the sense of the place is this. To what purpose do men adventure their lives, and cast themselves into apparent danger of death, except they have a certain hope of the resurrection to life: and that that God that takes away their life now, can give it them again, with advantage in the world to come? This is true, but whether it be fully proper or no, to rest in this baptism, as absolute; I think it lies not in any man's power by any strong and full authority to determine. It is true, our Lord saith, Luke 10. Luke 10. I have a baptism to be baptised with, and how am I pained till it be passed! Where he means in the same sense, the baptism of affliction. For a man in affliction, is as it were a dead man: a man in prison, as though he were in the bottom of the water in another element, when there is persecution and trouble on every side. But yet there is another opinion, which shall be the last that at this time I will trouble you withal; that is, of Beza, Beza. and others that hold with him: that all this that is spoken of baptism here; is not meant of any sacramental washing; but as the word is often used, for a legal washing and purifying; common and ordinary, at the carrying forth of the dead, as in Heb. 9 Heb. 9 there are many washings, and the word is thus used in diverse places in the Gospel. As where Christ saith, the Scribes and Pharisees, when they come from the market, they baptised their hands, and they baptised their Cups and their Platters, and Dishes. It is the same word there, and it signifieth to dip, to wash, and make clean. And so it was a custom among Christians, they used when they laid their dead bodies forth, to wash them and anoint them. And all this was done, as a certain assurance and sign of the resurrection. So the body of our Lord jesus, was imbalmed by joseph of Arimathea, and Nichodemus: and should have been more fully embalmed, upon that which we call our sunday morning; but that the women received relation of his resurrection, before they came to the grave. This custom was used in Egypt, as we see in the Scriptures: and in express words, Acts 9 Dorcas or Tabytha, when she was dead, she was washed and laid in an upper room. And it seems this custom was used by profane men themselves, in most Countries: as the Poet speaks of Tarquynus, when he was dead being slain, for his foul acts and tyrannising parts, a good woman, saith he, took him, and in devotion, washed his body, and anointed him according to the solemnity of funerals. So the substance of the argument (as Beza thinks) is this; that all this expense about these corpses, carrying them to their graves in pomp, that we cast them not out as beasts unburied, but commit them to the bowels of our mother earth, to lie there in certain hope of the resurrection. All the charge and cost that we bestow for them, our washing of their bodies, that we suffer them not to carry any pollution or stain with them: all this is done in hope of the resurrection. And this we would not do, except we had a hope of the resurrection, but would cast them away, without any care. But we have a stately sumptuous care of their obsequies, and proceed in this business: therefore we have a certain hope of the resurrection. Tertullian Tertul. saith, if you ask me the fashion of my life, and how I eat and drink; and how I wash myself in my bath: I wash myself in such a bath as is convenient for the health of my body, and I look for another bath, when I am dead: alluding to the custom that was then among Christians; which was received from the jews or Hebrews; that had great skill in it, and wrote it in books, and put it into their Thalmud, where there is a great long Chapter to this purpose, how the funerals of men should be solemnised. And of a truth there is some force of an argument, from the customs and manners of the people of God: to prove the certainty of our common faith in the resurrection. But I am persuaded S. Paul did not greatly care for these fashions: because they were but weak, for though they prove something, yet men might object and say, what do you tell us of idle customs, that because men are carried by their friends with weeping and lamentation to their graves; and those that be of greaer rank with pomp and solemnity: because they do thus, shall we therefore believe that there is a resurrection? because this argument may suffer the traverse, therefore it is not full, although it prove something, as Calvin Calvin. saith well, because death seems to be the last extirpation, and extinguishing, and rooting out of men, therefore it hath been the wisdom of men, and the nature of faith, to devise life in death, and to represent life by death. For men that have friends, that are men of respect, and are able to have it so, are carried to their graves with more pomp and magnificence, than ever was done to them in all their life. Because they would overcome death, and make their scaffold of joy and delight in the height of death, more than before in their life time, to outwork the fear of death in those that are living, and to give assured hope of those that are dead, therefore it was profitable for the Church to invent these things, and the Church approves of it. And then the Apostles argument is, to what end are all these solemnities for the dead? to what end is this cost? to what end is this pomp? in celebrating their funerals? but as so many arguments of the resurrection? And they tell us plainly, that except we hoped to see the man again in glory in the world to come: we would not trouble ourselves about these things, but cast him away as a thing of nothing. But by this we show our esteem of them, that we account them to be those, whose lives are laid up with God in Christ. To conclude this, because I have been too troublesome to you in it; Chrysost. August. I think that the fittest, and the best sense, is that of Saint chrysostom and Saint Austin: who though they lived in several parts of the world, yet with one spirit they agree upon it: What then shall they do that are baptised for the dead? say they, what is all this mortifying to the world? what is this continual expectation of death in the world? what is all this preparation for the world to come? which is in the opinion of worldly men, nothing but a mere death: They think that men that live thus, are as dead corpses, that have no society of mankind: those that are of retired life, and conversation, they are accounted dead men; that man that is a man of abstinence, that is a man of fear and trembling; that is a man that betakes himself to God, and neglects the world; that addicts himself to a pure strain of devotion; Luk 2.36. that like Hanna the daughter of Phanuell, is in the Temple day and night, praying, and praising God: these men are civilly dead men: these that are baptised to this kind of holiness, that make this profession of the Son of God; that live a strict course of life; that use abstinence from the world, and the delights therein; that they may be vacant for God alone: they are dead men alive, or living men dead: or men twice dead; for so the world esteems of them. Now then, what shall their profession and undertake come to, if there be no resurrection? shall we say that these are deluded men? that they are deceived? fare be it from us! fare be it to think that God will deceive them, or put them besides their end! Therefore they shall be partakers of that they look for; they shall have a most blessed and copious reward in heaven; their labour is not lost in the Lord; there is no part of their labour,, but it shall be fruitful and glorious in the Lord. And if there be no resurrection, why are they baptised for dead? that is, why are they taken for dead men, that live not out their time; as other men do; in jollity, in mirth, and bravery of the world; as it hath been, and is a Proverb among heathens; while we live, let us live. As if to use a sober carriage, were a kind of death; for men to refrain from the delights and pleasures of this world: therefore while they live, they will have a life of it; and spend their time in mirth. But the children of God have another promise. Whether this be the true sense of S. Paul, or that of the cup of persecution: they are almost both coincident, and one of these certainly is Saint Paul's reason. For he speaks of some singular persons: all were not ready to offer themselves for Christ; but he speaks of a singular company, that were different from the common sort of men. Certainly we must take it in one of these two senses. And for that of Beza, though it be true, and have some force in it; yet Saint Paul seldom insists upon the weak actions of men. It is true, that which men do publicly, it comes to have the nature of a law in it: and this hath been a public thing in all nations; to honour the going of their friends out of the world: therefore Saint Paul might have drawn a good argument from that; if he used such in other places. But because we find not that, therefore we cannot settle upon this. His manner is not to fashion himself to the world, or to the actions of men; to draw things of such weight as these: especially from heathen and simple men, that did that which it may be they had no reason for. And beside, it is no argument to prove the resurrection, from the dead: although a child of God understand, and God hath put into their hearts, good affections: because these vessels, these parties, are not dead, but sleep; therefore God teacheth them to honour the ashes of his Saints, because they have hope in Christ; but to say that the world and all mankind dreams of a resurrection, because they honour their friends departed; this doth not argue. For they may do it to their friends, out of love, or out of fondness: or for fashion, to show their gallantry, or the like. I will not contradict that learned man; but yet I think, that which is most agreeable here to Saint Paul's great spirit, is that opinion about the cup of affliction. Those that gave themselves freely to persecution, to stoning, to sword, to banishment, to affliction, (as the Apostle speaks in another place) men that are always working upon their own passions and lusts: this I take to be the proper sense. To what end do these men macerate their bodies, and trouble themselves by mortification, and by yielding themselves to persecution and sword; if they be not fulfilled with a lively hope of the resurrection? In that sense, the argument thence drawn, teacheth us thus much. That whatsoever action or precedent God's children and Saints have given in this world; they are all of them of singular and excellent use, to prove the glory of God in this article of the resurrection. I say the precedent of God's Saints in former times, and of those in our times, that are before our eyes: they are arguments invincible, and we should not offer to cast any scruple against the power and validity of them. There be a company of men, that will follow none but themselves, under pretence of following none but Christ: whereas, indeed, they follow none less than Christ: in presuming to follow him alone, without any other, they follow none at all. Christ is then followed, when he is followed in his members, as well as in himself: therefore the Apostle bids us be followers of him, as he is of Christ. It is true, the point of proof and imitation, it rests not in man as he is man, but as he is a follower of God. So fare we must take the force of the argument, as it hath a higher reference and relation unto God; which is the Prince of reason, and the ground of all demonstration. Therefore he that neglects and condemns the precedents of Martyrs in former times; or of the ancient Fathers, or our precedent Fathers, that lived in the days of persecution; that suffered fire and banishment from their Country, for Christ: he that calls these things idle fopperies, or weak infirmities without any ground or reason, or that they were deceptions of stubborn flesh, that died for the maintenance of erroneous opinions: he that speaks thus blasphemously against the honour of God's holy precedents, he plucks the argument out of Saint Paul's hand, and makes it nothing worth. For so might the Corinthians have answered the Apostles argument; that they would not be ruled by any man but by Christ: they would have none over them, but Christ: they would have no precedent, but God: they would have no direction, but God's ways: and as for men, they are but men; and to be no further followed, than they follow God. But Saint Paul he raiseth a mighty argument from them: and so in other places he saith: Observe, and walk as you have seen us walk, and observe them that are as lights before you, that are as lights shining in a dark generation. The children of God are borne for example; and either they win men by their rare, and excellent accommodation to God; or else they stop their mouths for ever, that they shall have nothing to say at the day of judgement: because they have had such examples before them: and had no hearts to follow them. All the precedents of God's Saints in former times, if they be followed; they further our salvation: but if they be neglected, they shall fall heavy upon us to our condemnation. All things that were done before, were done for our learning, and for our sakes: as (whatsoever was written before time, Rom. 15.4. was written for our learning) to confirm and strengthen us, and build us up in our most holy faith. Let us glory in this; let us study the history of the Martyrs that have been before us. After this manner Christ comforted his Apostles; saying, Rejoice and be glad in that day, Math. 5.12. for great is your reward. Why should they rejoice? because so they persecuted the Prophets before you: so the example of those that have been before us, are convincing arguments to us. The God of glory and peace, that hath given us so many rare examples before us; give us power to follow them, Amen. FINIS. 1 COR. 15.29.30. What shall they do that are baptised for the dead, if altogether the dead rise not, why are they baptised over the dead? and why are we in danger and jeopardy every hour? THis is one of Saint Paul's difficult and hard places, which Saint Peter puts us in mind of, 2 Pet. 3.16. 2 Pet. 3.16. saith he, In Paul's Epistles there are certain things that are hard to be understood: which the reprobates do wrest as they do the rest of the Scriptures, to their own damnation. But this Text, which is so difficult and hard; may be best explained and expounded by the context: by the sense that follows after. August. Saint Austin gives us a Rule; when saith he, I find the Scriptures dark and obscure, than I look to the scope and purpose, and drift of them; and surely, it seems, that these latter words which I have now read to you, Wherefore are we in jeopardy and danger, every day and every hour? are an exposition of the former. Wherein, he translates the argument from the common passion of the Church, to his own personal sufferings; and those that were the first and principal, in persecutions and troubles; and he concludes, that they were mad men that would undergo such misery, except they hoped for something: unless they had a certain hope of reward, and recompense, in those bodies, in which they suffered: For it is the body that suffers here; the soul cannot be martyred, but the body. Therefore the Apostle saith, Every man shall receive in their bodies, according as they have done in their bodies, 2 Cor. 5.10. whether it be good or evil. Now for a man to undertake such great hazard and danger, to be always in jeopardy, to be every hour in peril: it is as bad as to be utterly consumed. A man were better to be utterly dispatched, than to be always hanging in suspense: for men to be still in anxiety, to lead their lives in extremity and trouble, to have nothing to comfort them here, nor to have any expectation in the world to come, of the common resurrection: there were no madness comparable to this. But because in these things, we must not be presumptuous; but must take them, as the spirit of God hath suggested, and dictated them to other men; therefore I will not build certainly upon this sense, although I think it to be the most true, and natural consequent that can be. But we will consider also, what the spirit of God hath spoken otherwise. This gift of interpretation, is not acknowledged, nor understood among simple men; although it be the greatest gift of all other. For a man cannot tell what to build on, he cannot tell what to think, he knows not what to say, or what to conclude on. If he ground upon a false interpretation, Jerome in Gal. 1. as Saint Jerome saith upon Galath. 1. (upon these words, I marvel that you are gone to another Gospel) saith he, what makes this another Gospel? false glosses, and interpretations: by giving a false sense of the Scriptures: that which in itself is the pure Gospel of Christ, may be made the Gospel of man; nay, that which is worse, the Gospel of the devil: so Saint Jerome. Chrysost. And Saint chrysostom discoursing upon the same argument, saith he, If Christ himself shall not interpret the word which is obscure and dark in itself, I shall neither gather the doctrine, nor settle the conclusion: so that the gift of interpretation, is of all others, the chief and prime foundation of divinity. Therefore, observing the great variety of the ancient Fathers in the Church of God; I must of necessity abandon all kind of dark and obscure speech: and all that savours of affected language or eloquence; yea, and speak plainly as Saint Austin saith. It is a fare better thing that the Grammarian, or that the Critic should reprehend us, then that the people should not understand us. In the diverse senses of this Text, I touched some: others remain, which I will conclude as briefly as I can: and then come to the other argument, taken from his particular, Why do we thus? Why do we live in danger and jeopardy every hour? What shall they do that are baptised for the dead? The first opinion was, that the Text is to be understood according to the letter: to be baptised for dead men. This opinion is followed by many great and learned men: and by Musculus, which I wonder at, for he was a most rare instrument of light to the Church of God, throughout all the Scriptures; and yet he thinks this to be a good and a true construction. That as Christ jesus commended the fact of the unrighteous and unjust Steward, although he did not commend the fact, yet his wisdom is commended: so the Apostles purpose is to show that though it were a vain thing for them to baptise the dead in the person of the quick, (to baptise them by a proxey) yet it argued that which the Apostle would infer, that they had a hope of the resurrection, or else they would never have done it. But because this hath been condemned by the Fathers as heretical and foolish; therefore I wave that opinion, as not being the Apostles meaning. A second opinion was, concerning those that did put off their baptism till their death: as the fashion was in the first 4 or 500 years after Christ. The third, what shall they do that are baptised for the dead? that is, that are baptised into a dead Christ. This is followed by a great number of worthy Divines: chrysostom, Theophilact, Oecumenius, Theodoret, and Calvine. Another opinion, What shall they do that are baptised for the dead? that is, from the dead: so the word signifieth sometimes; and so Luther Luther. saith, that in the primitive times they baptised their children in the Church yards, where the dead bodies were buried; and were wont to stand upon the grave of the dead man, and say, This man shall rise again, I believe it, and I take the Sacrament upon it, and here I am baptised. If we could find such a custom in the Church, this were a clear evidence; but there is no history that makes this appear unto us. Notwithstanding, if there had been such a custom as that, (it being something superstitious) it could not greatly infer the argument: and there is no reason, to think they should be baptised upon the graves of the dead; seeing the custom seemed to be contrary to baptise them in their Baptisteria, or Fonts which were in little houses near their Churches: in which there was no burying of the dead for diverse hundred years after Christ: that is, not till the Fonts were brought into the Churches: till when, they buried in the Church yards, and in the Cloisters below. Yet notwithstanding, this might be true in some places: as in the Church of Asia, and in the parts upon the Euxine sea; where they never baptised any, but at the time of Easter, and Whitsuntide: and then they baptised them upon the graves of the dead, to assure them, that the dead that were contained in those graves, and turned to dust, should rise again; which they would now verify, by taking the Sacrament of baptism upon it. Therefore I give this interpretation the authority it deserves: and take it as a true gloss on the Text: but yet it is not the fullness of the great things the Apostle here intended. The next opinion was, they that are baptised for the dead, that is, dead to the world; civilly dead; that betake themselves to the study of mortification; and will not live in those pleasures and delights, which the world accounts the only life. Those kind of pleasures and epicurious delights, which worldly men take to be the life of life; the Saints of God detest, and abhor them: and in baptism they do renounce them: the pomps and vanities of the wicked world: and make themselves dead men to the world, that they may live unto God. And so they may be said to be baptised for dead. This is a true exposition; yet I think it is not full: because all are thus baptised; there are none baptised, but with this condition: and as I said before, this Text implies some special, peculiar thing, which pertains to some men in particular, and not to all in general. If it had pertained to all, the Apostle would have said, Why are we all baptised for dead? But he speaks of a certain number of men, and what shall they do? those few eminent men, that are baptised for dead, if the dead rise not? Concerning the other opinion of Beza, Beza. that Baptizati here must be taken for Loti, for washing; as they used in funeral pomp to carry their dead out of the world: I confess that may be admitted too, because those that spend their time and cost, in sending forth their dead in burying of them; they would not do it, but that they testified thereby, that they have a certain hope of the resurrection of the dead. But yet me thinks, this cannot be the full sense; for it follows not, because that all nations carry forth their dead with pomp, that therefore the dead shall rise again: there is no force in this argument; for they may do it out of love; or they may do it, because it is the common fashion, and custom: or they may do it out of superstition: because they think there is a kind of commerce between the dead and the living. Therefore, To conclude all, I hold that by baptising for dead, is meant those that are baptised in the cup of blood, in the cup of affliction and persecution for Christ: according as Christ saith himself, I have a baptism to be baptised with, Luk. 12. Luke 12.50. And as he saith to the sons of Zebedee, Can you be baptised with the baptism that I shall be baptised with, and drink of the cup that I shall drink of? which baptism, is affliction. And this the Apostle proves by the sequel of the Text: for as I said, there is no way to understand the Scriptures, but to consider that which goes before, and that which comes after: and to mark what he saith in the words following. Why do we suffer, why are we in jeopardy every hour? As if he should have said, my reason why there is a certainty of the resurrection, is this: because both the Church in general, and we in particular, and special; are in danger and jeopardy every day; and we would not be so mad, as to take dangers unto us, without some reason: unless we looked for something, and expected some recompense. Therefore certainly, unless we will undervalue all the actions of God's Saints, and all the sufferings of his Martyrs: except we will say they did it in a madness, and in a fury; and that it was superstition, (which we cannot do without blasphemy) we must confess, that it is a pregnant proof, and a forcible argument of the resurrection from the dead. For, indeed, there is nothing that doth so well conclude it, as those that suffer for it, as the sufferings of those that profess it. And one main cause of persecution, is the doctrine of the resurrection: as the Apostle saith, Acts 23.6. Acts 23.6. For the hope of the resurrection am I judged and accused, and called in question this day. The devil and his complices, seek to impugn it, it being the highest and strongest tower of our faith; for there is nothing whereby the minds and consciences of God's children, are established, but in the expectation of the promises, propounded in the Gospel: which are none at all, if they be not to the body. For all the service of God, is performed with these our bodies: and if these vessels, these bodies, shall lie rotting and unregarded; all the service of God shall be void of recompense and respect: because those parts that were used to God's service, shall have nothing for their service. Now the God of heaven is the best Master that can be; he will suffer no man to serve him for nothing: job 1.9. as the devil confessed of job, Doth job fear God for nothing? The Apostle therefore brings the argument from the common passion that was abroad in the Church; to that which was particular in himself. And he saith, we also ourselves, we whom you know: there be many in the world that you know not, which have suffered for Christ: but we whom you see, and converse with; why are we subject to danger every day? and not only suffer them with an averse disposition, but we take them of our own will, upon ourselves: we seek for them, for the glory of Christ, and for the propagation of the Gospel, and either we shall have a reward and recompense for this, or else we are of all men most mad, that will undertake such dangers, without any reward and recompense. To proceed in order, First here we are to consider the manner of his proposition in question wise; Why do we suffer? Division into four parts. and before, Why are they baptised for dead? Secondly, the subject of the proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we also. Thirdly, the predicate, we are in jeopardy, in danger, and it is the worst life in the world, to live in danger: as it is the best life, to be secure. Fourthly, the extent of it: not for an hour, or for a short time, but every hour, every moment; there is no minute of our lives, but we are in jeopardy. Lastly, the force of the argument, how this proves: because there have been many heretics in times past, that have suffered themselves to be in danger, in affliction, and oppression for falsehood. How proves this then, that to be in danger for the Resurrection, is an argument that there shall be a Resurrection? because that many for falsehoods, have been in danger: these be the passages of this Text, of which briefly, and in order. First, concerning the manner of his proposal: 1 The manner. He doth it by way of question. It serves to stir up our dulness to understand these things, that be plain; and implies, that we have lost our time, unless we palpably discern these matters here propounded. For those things that are propounded by way of question, (saith Isidore Isidore. ) are more effectual: and exprobrate and upbraid men for the dulness of their spirits, if they do not conceive those things that are plain and obvious to the world. Why do we thus? As if he should have said, You spectators that look upon our passions, you are senseless, if you knew not the end why we do thus. So he argues from the end and scope of the thing: which is the chief and principal argument that can be. For all things work for some end; all men suffer for some end; there is no action that a man doth, but it tends to some end and purpose; and unless we be the most senseless people of all others, we will work for some end too. And to what end do we thus trouble ourselves, if there be no hope of a resurrection? So when we read the Scriptures, we should observe the manner of this phrase. It teacheth us much; and we should check our own dulness and infirmity, that the spirit of God must rouse us up by questions, and interrogations, and not only propound the simple and plain truth; but must give us certain cross propositions, to teach us that we cannot raise ourselves, until we be raised of God: and to make us more sensible after, he follows us with a multitude of questions. 2 The subject. Now for the subject of the proposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we also. First, the Holy Ghost would teach us here, that the Apostle, and those that adhered to him, they did conform themselves to the precedents of ancient times. And we also, that is, the Prophets before us, suffered for the testimony of the truth: for the doctrine of the Messiah: some of them were sawn in pieces with saws; some of them were killed with the sword: some of them were banished: some slain between the Temple and the Altar. jerusalem was full of blood, in former times, and all for the profession of the Messia, the Lord jesus; and for the hope of the Resurrection conceived by him. And we also follow them. This is the sweet harmony of God's Church; it still consists of unisons, and still they follow in the direction and union of one spirit, to speak the same thing, to teach the same thing, to suffer for the same thing. And we also do it. The Church of Christ seeks for no delicacies; but it treads in the steps of her ancestors: and look what they have given for example before, they follow in it diligently after. If there were any kind of worldly wisdom in this; that men should see and discover the heresies, and lies, and errors of former times; it were madness for the latter times to embrace them. But saith the Apostle, we do so too. If our forefathers had been in errors, & had maintained lies: we that live in these times (me thinks) should be admonished and advised; by process of time, and the great means that we have to discover them. For if we should yet live in their errors, our error would be greater than theirs: because we have more help than they: and we have the advantage of time to see and contradict them. But behold, saith the Apostle, we are so fare from contradicting of them; that look in what steps they have gone before, we trace after them, and follow with an even pace, may we go beyond them, and transcend their perfections. If they suffered something, we suffer more: if they were driven to some extremities; we are acquainted with more. The glory of Christ's Church is this, that still there is a succession of Martyrs and professors, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we also do thus. In matters of the world, and the devises of Philosophy; you shall have no man so valiant, as to suffer for another man's opinion: although in heresies, and schisms, it hath been so, (the cause of which I shall show afterwards) yet among the Philosophers, so many men, so many minds; every man against his fellow. As in the confusion of Babel, or in the destruction of Madian, their own swords were against one another. But in the school of Christ, the doctrine is pure and clear; the parties are zealous, and unanimous: they go together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we also tread in the steps of our forefathers. This is one thing the Holy Ghost would teach us. There are some other things that the Fathers have related to us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we also. That is, (saith Ambrose Ambrose. ) we that are well instructed and illuminated, because he would make that good in his exposition, which he had said before. As I told you that the Apostle would prove the resurrection of the dead, from an ill custom of them that were baptised for the dead, by a proxey; so Ambrose makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we also. As if the Apostle should say; What do you tell us of the foolish superstitions, of the Cerinthyans' of the Manichees and Montanists, and others, afterward (which the Apostle foresaw would be) What do you tell us of those foolish people, that baptise over the dead? that is to say, the living for the dead? What do you tell us of these, that are in a gross error? But I tell you we that are not erroneous, but know what we say, and what we do; we that are illuminated from the Almighty, we that are orthodox: we suffer afflictions and persecutions. We also. Ambrose to defend his former opinion, makes this kind of exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but as the former was weak, so this is much weaker. Therefore I let that pass: as being not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here spoken of. Saint chrysostom, Oecumenius, and Theophylact, expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we also, as a gradation or height of the argument: bringing it from profession to passion. As if he should have said, What do you speak of them that are baptised for the dead? that is, into the death of Christ. For that was their opinion; that baptising for the dead, was into the death of Christ for remission of sins, and for the resurrection of the bodies, that are dead in sin. So then the sense should be this; Why do we also suffer? As if he should say, they that are baptised to the death of Christ, and to the faith of the resurrection; they do only affirm it by word, but we affirm it by deed, by passion, by suffering. And it is a stronger argument, that is taken from deeds, then that which is taken from words. It is an easier matter to make profession, then to enter into passion. Now, behold, they that are baptised into the death of Christ, they make profession in words, that they believe this flesh shall rise again: but it may be they will not stand to it, when they are put to the trial of afflictions for the defence of it. But you see we do: Therefore, as the trial from deeds and actions, is better than that in word and profession: so the argument is clear when he saith, Why do we travel, or are in jeopardy every day? I confess this is the sentence of a grave, learned, and a holy Father: and 'tis true that he saith, but yet I take that truth to be most proper, that I spoke of before; concerning the argument drawn from the sufferings of the Church: and that the Apostle doth speak of all the passions of the Martyrs, of all the Prophets and blessed men, witnesses of Christ, that have been in the world to this very day. And although they did excellently in their times and places, yet now the sufferings of Christ are made most glorious: and they never came to that height and pitch of excellency and perfection, till the Apostles times. Therefore to conclude this point. We may learn here, that the Apostle is not vainglorious, to take all the praise to himself; but he communicates the glory with his brethren: and saith, and we also. It is true, that he boasts of his own afflictions, 2 Cor. 11.23. etc. 2 Cor. 11. where he speaks of perils among false brethren, of perils by sea, of perils by land: and of innumerable dangers, greater than other men had; because than he was driven to it: his enemies forced him by their detraction. But when he is left to himself, he communicates the glory of his passion, to his fellow Apostles: and saith in the plural number, We also suffex. This should teach all men humility: to think when they conceit highest of themselves, that there are other men as great as they. As the Poet saith, there are a kind of men that will be Domine fac totum, the chief in all matters: such men that take to themselves the glory and praise of business, the whole act must be theirs, though there be no such matter. As though they had trod the Winepress alone, and not Christ: as though they had borne the burden, in the heat of the sun by day; and in the cold by night. These the Apostle speaks of; when he saith, they measure themselves by themselves, 2 Cor. 10. 2 Cor. 10.12. These kind of Bragadocio's, are confronted by the spirit of God in every place. What art thou, beside a member of Christ? and What hast thou, that thou hast not received? and what canst thou do, more than another man? and why is not another man as good as thou? Let men be ashamed to take the glory of things to themselves; but let them communicate it with the Church: and say in the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And we also. The Apostle, although he best deserve to take the glory to himself, single: yet he will not exclude the other: he takes in his Collegians: all of that livery with him; and saith, We also are in danger. Lastly, for this point, in that he saith, and we also: we must labour to prove this, by our own lives, and examine how this comes to us. The Saints before, suffered for the profession of Christ: we must look to put our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to it: to make ourselves participants, and to say, and we also. But how do we participate with them? we see they suffered afflictions for Christ: but we are voluptuous, riotous, and wicked. Here is a fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we too. They gave their lives from the world to God: and for other things, they cared not. We care for nothing, but this life present, and the pampering of our bellies, the very source of damnation. Here is a goodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a goodly imitation. Yet we must imitate them, if we will be saved: our fore-elders were honest, pure, and sincere; a man might trust them; upon their word: but we are false, and fraudulent, cozening creatures: here is a goody 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we too. Our forefathers were given to hospitality, to do good: but the men of our times, coop themselves up in corners; and keep all to themselves, to spend upon their bellies, and upon their backs. Here is a fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we too. We imitate well! this is a lefthand imitation. Our fathers scorned to give any thing for Church-livings, or Ecclesiastical promotions: they took it to be (as it is) a monstrous and mortal sin. But men now care not which way they come by any thing: whether by God or the devil; it is no matter, so they have it. Here is a goodly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and we too. Let us either labour to be sons of the faithful, in our sufferings, and in the manner of our conversations; or we shall never come to the happiness of their condition. It is to no purpose, for men to dream of a stately seat in heaven: when they live damnable and base lives upon earth. So much for that point, the subject of the proposition. 3 The Predicate. Now for the predicate, We are in danger, The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek, is very elegant, to move sorrow and grief. For so, (certainly) all danger and jeopardy doth, as the Poet saith, Death itself, is not so terrible, as the fear in the staying and long delaying of it. The apprehension of danger, moves continual fear; and continual fear must needs make a continual slavery. As the Poet saith, It is impossible for a man to live in freedom, in liberty, and in fear too; for that is a part of servitude, and of slavery. Now therefore this jeopardy the Apostle speaks of; it was the apprehension of danger from false brethren, from persecutors, from the tyrants of the time, of peril from the sea, of peril from the land. Whatsoever could hold him in matter of fear, this is the danger he speaks of; that he was in jeopardy of, etc. For a man to have his life hang before him, Deut. 28.66. as the Lord saith, Deut. 28. If you will not obey my will and commandments, I will make your lives hang in doubt before you: that is, you shall be in suspense, you shall not know when you shall live, and when you shall dye; thus God threatneth the wicked, but when the godly in a voluntary profession, take this anxious life, to hang always in suspense: we must imagine what a mighty perturbation it is. There is no persecution in the world, like that, when a man is prolonged in the fear of another: when he is held still in doubting and suspense. A man were better to fall at once, than always to hang thus; he had better be dispatched, than to live still in trouble, in misery and torment; and there is no such hanging to the soul, as fear; still representing the evil, and no end of the evil. Behold the state of the primitive children of God. The Church of God upon earth, is still in jeopardy: there is nothing safe and secure, although they have, indeed, a security from God, that is better than all: the security of conscience, the peace and quiet of heart and mind: yet in respect of the world there is nothing secure; but they are ever moving. The children of darkness, are always working against the issue of light; to make their lives nothing but a mere jeopardy. What these perils were, the Apostle in another place, explains. I cannot now insist upon them: but come to the extent, which is the next part which follows. They were without intermission 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4 The Extent. Every hour: this is that which makes it more miserable. In all the diseases and troubles of this life, there be some lucida intervalla; some kind of good fits, some tempers, that do comfort and make up some kind of strength to nature; for those breaches which the distemper afterwards breeds. So there is no ague, that always holds a man; except it quickly dispatch him: but there is some kind of interval; there is some interim and space between one fit and another: there is seldom in the world such a plague, that still lies as a heavy burden upon men's shoulders. But the children of God are sure to have it so: not only to have dangers, but to have one upon another: Psal. 42.7. one deep calls upon another, because of the noise of the water pipes, as the Prophet speaks; they shall have fears without, and terrors within: the end of one evil, is but the beginning of another succeeding evil. Behold then your calling: that whereunto you are called, saith Saint chrysostom: we are set out for the purpose: not only to be vexed in this world, but to be vexed continually. That we cannot eat our meat, nor drink our drink, without vexation. The Lord mingles our bread with tears, Psalm. 80.5. and our drink with weeping. It is the property of the wicked to feed without fear: but even in our feeding and repast, we are possessed with fears and terrors. jude 12. And saith Saint Bernard, Know thy portion: know thy portion, Math. 10.25. Oh Christian, in the Cross of Christ: it was his case, and it must be thine: it is enough for the servant to be as his Master: it is no reason he should be above his Master. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every hour; is that which God requires at our hands: if we do good for him, we must do it every hour: if we suffer ill for his sake, we must suffer every hour. The Crown of all our actions, and of all our obedience, is this perseverance and continuance. Every hour. It is not for an hour, or for some few hours of a day: but all the time of our life, we must be under the Cross, and have the hand of God to pound and bray, and beat upon us, to get out those sweet smelling spices of patience and godliness, which the holy Ghost hath infused into us. This is the trial of a Christian, to be every hour in jeopardy; and to be more constant in suffering, than his adversaries can be in tormenting: to be so complete in that panoplia, the Armour of the spirit of God, that so long as the world can strike, he can endure the stroke: and be greater at length, than all his temptations. It is the miserable condition of all our services; they be not lasting. We are weary of well-doing: Galat. 6.9. when we are in prayer, we are weary before we can raise ourselves to any kind of zeal in our hearts: we have done before we begin. When we are in meditation, it is a weariness to flesh and blood. When we are doing of good deeds to Christ in his poor members, we are weary; and say come no more, I have done so much and so much for you already. These are the cutthroats of obedience. This noisomeness, and tediousness, and faintness of ours, deprives us of all hope of reward. Therefore the Apostle saith, Gal. 6. Be not weary of well-doing, for we shall receive in time, Galat. 6.9. if we faint not: he that gives every hour and moment, to the service of God, shall have an eternal hour: that is, of blessedness, and continuance of felicity in the power of God Almighty. But, as I said, it is with this condition, If we faint not, we shall receive. Implying, that if we faint, we shall not receive: all our precedent benefits, all our good deeds that we have done in former time, if we hold not on, they have no place or acceptance with God. Perseverance is the Crown of the graces of God: to be every hour, every moment of time, addicted to the glory of God: it is the glory of God's servants: It is to no purpose, to give a poor creature a small piece of money, or some little means, to help him, if afterward, seeing him in the same case, and being as able to help him, we leave him. For his life still continues, and as long as life, and occasion continues, so long must our charity continue: or else it is to no purpose. It were in vain for a woman to nurse a child, a quarter or half a year, if she do it not till it be brought to some reasonable age and strength: that it be able to help itself. It is better not to begin a thing, than not to finish it after it is begun: for a man to lay a foundation of a house, and not to be able to build it up, is to make himself a mere mockery to the common people: Luke 14.30. to say, This man began to build, and was not able to finish it, as our Saviour saith: so in the matters of God; whether we do good, or suffer ill for his name: it must either be continually done, or else it is not done at all. Luke 9.62. To look back, when we have laid our hand to the Blow, is to lose our reward. He is a bad debtor that pays his debts by halves: he is a bad servant that will do but half his service: that will not give account for the whole time, his Master hath conferred on him, and put him in trust withal. So they must needs be accounted base sufferers, and runagate Soldiers; that when they have once put their hand to the action, for fear of danger, fly back. The Lord takes up no such Soldiers. Therefore let us pay God his service, with a full hand, for so his gifts deserve. The blessings of God are so infinite, that they deserve not a perfunctory service: a kind of time-service; to be now up, and now down: but as the blessings of God be eternal upon the soul of man, so the service and the affections of man, should be eternal to God again. This little short life that we have, is our eternity: the eternity which God hath, is unspeakable without end. As God hath promised us life eternal, joy eternal, blessedness eternal: so let us labour, that all that we do, may be as much as in us lies, eternal. Let our prayers be eternal, our devotion eternal, our patience eternal, our charity eternal. There is nothing tending to the praise of God, that should be for a short time: but as his blessings and promises are eternal, so we should stretch and extend ourselves as much as may be, to make our services eternal. The glory of a Christian, is constancy and perseverance: he hath constancy against the number of the dangers that come: and perseverance against the continuance of them. This was the glory of the Apostle, when he saith, that he was in jeopardy every hour: we wrestle with great difficulties: the dangers are great, and many: therein we show our constancy. Again, we know they be long and durable: or else we might the better bear them. Every moment we are oppressed; every hour of our life, it waits upon us, as a heavy burden upon our shoulders. And yet we suffer still; we are in danger every hour, and therein we show our perseverance. But I will conclude in a word with the use and force of this argument. For it hath been still the reason that heretics have taken to themselves, Use. to abuse the force of the Apostles disputation. The devil hath fitted the world, with such seduced men to suffer, and to suffer for a lie. Now than the argument can have no just, nor no necessary consequence: that because men suffer every hour, therefore there shall be a resurrection. For then, heretics may object and say, because they suffer for this erroneous conceit, that therefore it is no conceit: but there is such a thing. Certainly, as Tertullian saith, Not only the true orthodox faith of Christians, is increased by the Martyr's blood, but also heretics are increased by their Martyrs. There was never any heresy so bad, but it had some to testify it with their blood: the devil hath his Martyrs, as well as Christ. But we must understand, the difference must be taken, partly from the cause, And partly from the persons that give the testimony. For it is the cause that makes the Martyr, and the foundation of the cause, is to be fetched from the word of God. The word of God teacheth a man for what cause he should suffer, and for what he should not suffer. And the cause of the Apostles sufferings, were grounded on the word of God: the Lord jesus told them that they should suffer many things for his name. john 15.21. And as it was the lot of the Prophets, in former time, to suffer, so it was their portion to take their course: and to suffer for the truth: and they were defended by the apparent word of God, fetched from all antiquity. The cause was good, for which they suffered: and the cause makes the Martyr, and the witnessing to the cause. The witnessing to a lie, can no way make a falsehood true; all the liars in the world, cannot do it, but witness must be given to the truth; as the Apostles witnessed to the verity of Christ. Because Christ the (prime Martyr) hath set to his hand, that these things are true, joh. 3. He is the true witness that hath sealed it with his blood: joh. 3.32.33. and hath confirmed it by his miracles, and by the approbation of all the world. This is one difference. It is true, men may labour to bolster out bad causes, by their obstinate spirits: but what is that to this? Our cause is judged; we have the words of Scripture for it. And although heresies (in all times) have been bred out of the Scriptures; yet they are mere wrest, and sophistries, dreams, cavillations, and coacted things of their own devising. But this, was a cause: that was throughly proved by the word revealed. And (as I said) the word of God tells us for what cause a man should suffer: and for what not: when he should live secure, and when in jeopardy. That is one reason. Secondly, from the persons. Popish Traitors. Although it be true that Antichrist will come and dye, as Martyrs do: yet we must observe, they either do it to maintain factions, that have been formerly begun, or to get a name to themselves; or else they seek to fly from the danger, if they can make an escape. Acts 5.41. But the Apostles were in danger, willingly; they yielded themselves to it with gladness of heart: and rejoiced in afflictions, and tribulations. But for the other, they break prisons, they lie and equivocate, to save their lives: do any thing to rid themselves from the danger. The Apostles and Martyrs (as simple sacrifices) gave themselves to God, in mere devotion to be disposed at his pleasure, to rest upon his will; to be as sheep for the slaughter, when he called for them. They sought not to fly from their enemies, or by equivocation and lies, to get away: but rejoiced in their persecutions, and sang even in prison. And although S. Paul made an escape, Acts 16.25. 2 Cor. 11.33. and were let down in a basket from a window; yet that was but to reserve himself for further times: for at last he meant to give up himself as a sacrifice to Christ. Therefore the argument is strong, that we must confirm ourselves from the passion of the Saints, before; and take no limit of the voluptuous delights of the world. These are not the way to heaven. The course that we hold now a days, in our conversing one with another: in merriments, in eating and drinking, and idle compliments; they are no ways to give us comfort at the hour of death, at the day of judgement: but our comfort must be taken from the sufferings of the Church: from the passion of the blessed Saints before: from the noble army of Martyrs, from that cloud of witnesses: from those that have sealed the truth of Christ with their blood: that have endured jeopardy: that have embraced danger all the hours of their life. These are they, whose steps we must follow, and insist in: those worthy precedents before us. And as fare as we conform ourselves to these; so much comfort we shall have, when we suffer with them that suffer, to be conformed to the passion of Christ: that we may also be conformed to his glory. Luke 22.28.30 For if we suffer with him, we shall also reign with him, as our Lord jesus saith: which the Lord grant unto us for his sake, Amen. FINIS. 1 COR. 15.31. I die daily by the rejoicing that I have in Christ jesus our Lord. THe frequent reading, studying, and conversing in the Scriptures; is like the dressing of an armour, or the cleansing of a fountain; for an armour, the more it is furbushed, the brighter it looks: and the Spring or Fountain, the more it is scoured, the clearer the water runs: so the holy field of the Scriptures, the more it is tilled with diligence and frequency, the more fair and goodly fruit it brings forth. The precious pearl of the truth, oft times is so hid, in the ambiguity of words, (words of equivocation; that is, words that may be taken in diverse senses) that unless a man look very narrowly to them, and observe well the passages of them, he is in danger to be drawn into some error. This most difficult portion of Scripture, that we have taken in hand, gins now to appear, by our continuance, and dwelling upon it. The truth, the pearl which before lay hid in the casket, gins to sh●w forth his own lustre. As Jerome Jerome. saith, Truth oft times lies hid in the ditch of words; so the ambiguity of one word here, hath puzzled the fair and clear stream of the truth: that without much searching of the Scripture, we had not found it out. But by our frequency and diligence, I hope we have found in the end the proper sense and full meaning of the Text: for one Scripture whets and clears another. Now the Apostle brings the passion of the Martyrs to his own particular instance, and saith; as the common ordinary number of Saints were baptised in blood; so the College of the Apostles much more; and he himself most of all. This I conclude to be the sense of the Text: and of those difficult words, verse 29. of baptising for the dead. It is that which the Apostle renders here, and in the verse before going in other terms. For first, in verse 29. he calls it baptising for the dead. In verse 30. he calls it jeopardy every hour, and now in this verse he saith, I die daily. All the three phrases have but one sense and signification: only distinguishing the persons, from whom he draws the argument. For the thing is all one, the state of Christ's Church here on earth; is always like itself: in this life, always in an afflicted condition. So then, his argument first in verse 29. (which is a great grand argument to prove the Resurrection) he takes it from the passions and sufferings of the Martyrs, and professors of Christ: and it holds in all these three verses, and that which followeth. In the first of the three, he brings the argument general. In the second, particular. In the third, he brings it personal. First general, verse 29. his argument is drawn thus. If there be no resurrection of the dead, why should any man be so mad, as to be baptised in blood for the testimony thereof? that is, to forsake Father and Mother, & Land & Country, and Life, and all for the witness of the Gospel, which chief stands in the hope of the resurrection: for this is the baptism that Christ speaks of, when he saith, Can ye be bapti sed with the baptism that I shall be baptised with? and can ye drink of the cup that I shall drink of? that is, the baptism of tears, of affliction, the baptism of blood, for the testimony of the truth. And so he draws his argument from the common example of the Martyrs, in their sufferings: implying, that they were mad men, if they would suffer in confidence of a bad cause; to lose the best thing in this world, for a lie. Therefore their sufferings are a plain argument, a strong and perfect subscription and consent, to this main point of our faith, the Resurrection of the dead: that for which the Saints in all the world, the Prophets before Christ, the Apostles after Christ; have been baptised. For, as james, the brother of john, Acts 12. who was killed with the sword: Stephen, the first Martyr: and all that were slain in the first general persecution: the Apostle draws his argument thence: that if there were no Resurrection, than they had laid down their lives in vain: but they had not laid them down in vain; therefore there shall be a Resurrection. This is the scope of that argument. In the second place, he comes to the College of the Apostles, in verse 30. and saith, Why do we live in jeopardy every hour? that is, why do we live in danger of death, in peril all our life long: to dye, as it were, every hour: and to be baptised for the dead? As a man that is under water (as it was the custom in baptising) he is as it were lost, so long as he is there, he is a dead man: and although, perhaps he may get up again, and lift up his head; yet as long as he is in that element, it being not the element of our life, he is a lost man. So they that betake themselves to the profession of the Gospel, they are baptised; they are under water; they are thrown over board; they are cast away out of the ship of the world, and made away to plain destruction, to ignominy, to baseness, to poverty, and every kind of persecution, that their enemy's hand can make over them; they are baptised for dead, because they are in danger all the day long, in all the passages of their life; they are in jeopardy of death, and deeply drenched in the conceit and fear of death: which is worse than death itself. Now (in the third place) in this verse, he comes to the personal proof of the point; and that which is usual with all the Martyrs in general, with the College of Apostles in particular, he applies in his own personal instance, and saith, I die daily. I protest (and it is no mean protestation) if you will not believe my word, yet take my oath; I set my seal to it, and swear: and I swear by the Lord jesus, by the rejoicing that I have in our Lord jesus Christ, I die daily. This is the sum of the words. Now you perceive the argument, we will proceed on. The greatest thing in such passages, is to find out the sense: the matter will be evident enough. In other places, the matter is deep, and the sense is evident: but in this, and in passages of like nature, it is contrary. To proceed in order. Here, first, we are to consider the marvellous strange assertion that the Apostle makes: Division into two parts. 1 The Assertion 2 The Probation where he saith, I die daily: he dyeth, and yet he liveth: and he dieth daily. There was no part of his life, but still the shadow of death overwhelmed him, which is the miserablest thing in the world, to dye after death; and still to be dying: it is the worst kind of death, and yet the Apostle saith, he died daily. It is an assertion, that the Saint of God pronounceth for himself: for there is no man that can understand him, but he that takes delight in these meditations: he that hath part in the kingdom of Christ, knows what this means. For experience teacheth this, and not speculation: or any argument that reason can afford. Secondly, we are to consider the probation of this: because it is a strange paradox (as Luther Luther. saith) What dost thou mean, Paul, to contradict thyself, and all common sense and reason? Do I not see thee walk? Do I not see thee eat and drink? Do I not hear thee preach, and yet art thou dead? I see no sign of a dead man in thee. Therefore the Apostle makes it good by an oath, and saith, I protest by the rejoicing that I have in Christ jesus our Lord, I die daily. Where first we are to consider the manner of his inference: it is by way of oath: And then, the thing he swears by; by the rejoicing that I have in Christ. A dead man, and yet rejoice? it is a very strange mixture. Thirdly, we are to consider the ground of his rejoicing, where it is placed. In jesus Christ our Lord. Fourthly, to consider the force of this argument, and how we may preserve and keep the strength of this argument, always unavoidable; to be able to say, and to swear, and lay to pawn, and gage, this Rejoicing that we have in Christ: when we find this confidence in ourselves. 1 Part. The Assertion. First, touching that marvellous assertion of the Apostle: I die daily. If an ordinary sinful man had spoken this, it had been no news: but that it should come from a most sanctified vessel of the holy Ghost; a chosen vessel: one, that for his life, was unblameable; and for all learning, and the graces of the spirit, incomparable: that he should utter this, it is a very strange marvel. Indeed a reprobate, a man that follows his own lusts; that lives not to God, but to himself: he may truly say I dye daily. For the Lord makes his life to be hanged before him, as a perpetual sign of death: that as the children of God are said to have the earnest of the spirit, and of the kingdom of heaven: so the servants of sin, may be said to receive the earnest of hell. So many passages of his life as there be, they are as so many flakes of hell, burning before him; and do assure him, that at the last he shall be tumbled and divolved into the damnation of the devil, and his Angels. That gnawing worrne of conscience, makes his life a continual death. But that the Saints of God should be thus troubled too; it is this, that moves the wonder. And yet the Apostle here saith, nay, and swears it too; that not only wicked men, are troubled and galled with the conscience of sin; that they are always in death, (because they are the sons of death, and study that which tends to death) but he that had the fruit of life; he, that had the spirit of God and of Christ in him: Gal. 2.20. nay, that had Christ himself (as he saith) It is no longer I that live, but Christ liveth in me: that he should he subject to this death, and to this frequency of death: that there was never a day came over his head, but a new death was presented to him: It seemeth strange. The reason of this we must fetch out of the rest of his writings, for there he hath set down the sum of every thing, that we are to conceive of this mystery. The first reason or means of this death, it was that he carried the devil about him, as Gregory Nazianzen saith in his 32. Nazianzen Orat. 32. Oration to the Bishops at Constantinople, when he was to leave the place. Saith he, Even as it was with Paul, 2 Cor. 12.7. so do I carry the devil about me, alluding to that place, 2 Cor. 12. where the Apostle complains of the messenger, and instrument of Satan, that was sent to buffet him, continually, that he could not be at peace and quiet for him: and he prayed to the Lord thrice, against it, but the Lord answered him, My grace is sufficient for thee. Rom. 7 23. This was it that made him to say, I protest by the rejoicing that I have in our Lord jesus Christ, I die daily. For my life is such a kind of condition, as wherein the flesh, and the spirit are continually conflicting together: good and evil, righteousness and sin; are always countermanding one another. A good conscience, and an evil conscience; sorrow, and joy, heaven and hell, God and the devil, are continually in an agony and combat. This conflict that I sustain between the flesh and the spirit, is that which makes me dye daily: and makes me cry out, Oh wretched and miserable man that I am, Rom. 7.24. who shall deliver me from this body of death? that is, from the sting of the law in my members: whereby I am carried in contradiction to the good spirit of God. And so (as Nazianzen saith) he did carry Satan about him, nay within him also. For the relics of sin, (which he calls the messenger of Satan) the instrument of the devil, the remainders of corruption, were in him: yea, and are in all the sons of God. For there was none ever without them, but that Son of God, that came to take away the sins of the world. The second reason why the Apostle said he died daily, was because the devil bore him outwardly, by envy and trouble, and persecution, he carried him on his shoulders: he was the beast that he was set on. And no marvel, for if the devil could make our Lord sit on his back, Math. 4. Mat. 4. and that our Lord jesus road upon the devil, as a man would ride upon a horse: if he were so impudent as to set himself under our Lord, and carry him about to the pinnacle of the Temple, and to the mountain, than well may he come to the shoulders (nay to the very bowels) of his members. If he did so to the head, he will do to the members much more. Acts 17.4.12. Thus he still carried Paul wheresoever he came, by the envy of the world, by the malice of the jews and Gentiles, as upon the occasion of those devout and religious women's believing; whereupon they raised persecution against him: and that wheresoever he came, there was either stoning or fire and faggot, or banishment; some mischief intended. Treason by false brethren; treason by his opposers, or treason, of those that were best trusted of him; every where he was enclosed with peril. This was the devil without him, as some of the Fathers imagine, 2 Cor. 12 7. from that place, 2 Cor. 12. that messenger of Satan, there sent to buffet him. They say, it was not so much any inward thing he speaks of. But I yield not to this: for I suppose it was somewhat inward. Rom. 7.23. But the Fathers say he means another matter; he speaks of men, and of the malice of men that would not suffer the Gospel to pass in the world: and that for this, he saith he died daily: by the perpetual hand of those murderers. I cannot go any where, but the malice of men persecutes and follows me, so that I cannot rest: and if they could trap me once in their snare, and make a prey of me, I were surely theirs, and then I were gone: the fear of this makes me dye daily. Thirdly, another cause that made the Apostle dye daily, was the opposition that he had by Idolaters, wheresoever he came; Idolaters still laboured to put down the Gospel. As we see at Athens, Acts 17. Acts 17.16. The Text saith, His spirit was sore troubled when he saw the City given to idolatry: And so likewise when he came to Ephesus, they cry, Acts 19.28. Great is Diana of the Ephesians. Diana the Idol of Ephesus, had like to have cost him his life. Therefore the vexation of his spirit, to see men fall down to stocks and stones, and to forget that loyalty they ought to God: Rom. 1.25. To worship the creature, in stead of the Creator: This made him tear his , and ready to tear his flesh: for the vexation of his spirit, to see whole Cities so given over. Fourthly, another cause of this daily death of the Apostle; it was the opposition that he had by Witches, and Sorcerers: wheresoever he came (almost) the devil would still set some Witch in the place: so in Acts 16.17. Acts 16.17. when he comes to Lydia, there Satan had entered into a woman: and she having the devil in her, Verse 18. uttered these words of Paul and Silas: These are the men that teach the way of truth: but the Apostle understanding that the devil spoke that for some cozening, for the hindrance of the Gospel: the Text saith, he grew into vexation and trouble of spirit, and commanded the devil to come out of her: Another time he comes to Paulus house; Acts 13.8. and there Elymas the sorcerer opposeth him: whereupon being moved with grief, he grows to those high terms, that he never spoke the like language but only there, Verse 10. Thou full of all subtlety, thou child of the devil, w●lt thou not cease to pervert the right ways of God? these things, therefore, occasioned him new pangs; and brought his death on; multiplied his sorrows, and made him say as he doth here, in the vexation of his spirit, I die daily. For these Idolaters, for these opposers; for the inward troubles from his own flesh; for outward troubles from his own corrupt nation; these things so every where beset him, that he could make no evasion or escape. Therefore he swears, By the rejoicing I have in jesus Christ our Lord, I die daily. But the chief and main thing that made the Apostle dye daily, (to dye upon the nest as it were) it was the care of the Churches, 2 Cor. 11.28 29 2 Cor. 11. the great compassion he had, that great Armado of cares and business, and toil that lay upon him. As he saith, The trouble and care of all the Churches lies upon me: Who is weak, and I am not burdened? who is offended, and I burn not? The grief that he conceived to see men backsliders, to see how hardly men were brought to it; and how ill they lived in their profession, that they lived not answerable to their calling in Christ: to see men fall from grace, to this world, as he saith of Demas, He hath forsaken me, 2 Tim. 4.10. and embraced this present world: these strange alterations and turnings in the Church of God, did so vex and trouble, and grieve his spirit, that he could take no rest or repose in any thing in the world, but was as a dead man, free among the dead: and he cries out here, I protest by the rejoicing I have in our Lord jesus Christ, I die daily. I die daily. This is a great aggravation of the misery. To dye, is the bane of nature; the horrible of horribles: which none of us all can endure to hear of: the least approach of it casts us into infinite fears and horror: but to dye daily, to know no end of death, no period to determine it, but to be in the continual act of dying: here is the height of all the patience of the Saints. As they die, so they die daily: there is no time that shines perfectly clear to them, but all is in clouds and disasters and misfortunes here, I die daily. Every day brings its burden with it: that as we beg our daily bread, so there is a daily death: and we have not such assurance of our daily bread, as we have of our daily death. Men often by fasting, pull down themselves, and keep down their bodies, that they eat not their bread: but there is no day, but a Christian tastes of death. Though he have no taste of bread, or any relish of victuals; yet he shall be sure to taste of death. I die daily, as though my life were of steel, and my bones of marble; as though this short thread of mine, were of Adamant; so thy terrors work upon me. Like a moth that frets a garment, and leaves nothing but flocks and dust, and ruin of the goodliest garment: so the terrors of God, the terrors of conscience, the terrors of the world; the discontents, and fears, the malice of the devil, the malice of some false brethren, and the falling away of others: these things did so work upon him, and so vex him, that they did even bring him to nothing; that there was no hour, but it was full of distraction and perturbation. I protest, by the rejoicing I have in Christ jesus our Lord, I die daily. This daily death is the general condition of God's Saints. Saint Paul suffered it not alone, but he left it also as our inheritance; he died daily: and we may say, who doth not dye daily? He that knows Christ, and hath a will to follow him, he shall find his life (in this life) to be a continual death wrestling with him, and tyrannising over him: as job saith, My soul rather desires strangling, job 7.15. than to live as I do: Saint Paul had his death: and the ministers of the Gospel, now have their death; and though they live in a time of peace and plenty, yet they want not their death to gnaw on them. The envy of men, the malice and slander, and villainous reports; whereby they defame and disgrace their brethren, to the pit of hell: the non-proficiency of men; their scorning of the word: these are as death to a man that is sensible of God or of his government. The Apostle seems to make all the day, being divided into two parts, to be a continual dying. The day, is either natural or artificial, and both these are full of deaths, the day natural is that we work in, and sleep in: the day artificial, is that only which we work in, in the common course of nature: and in both these there were deaths to the blessed Apostle: In the day time, the time of work; I die daily, in all the passages of my life, in all the practices and exercises of religion: whether it be Prayer, Meditation, or Teaching, and admonishing the people. In all these exercises, I die daily. In my prayers I die with coldness and dulness: I have not zeal to wing my affections to God. In my preaching, I die with weakness and neglect: I cannot set forth that glorious word as I ought to do. In my Meditations, I die with sluggishness and laziness, that I cannot hold on my beginnings in that course. In my Meat and drink, and other refresh, I die: I am either too excessive, or else too superstitiously vain and fearful. Nay, in that very time of the day, wherein nature brings rest and repose; in the time of night, when I should sleep and rest, I die: in my very sleep. That is full of startling dreams, and fearful fantasies, and perturbations to vex my soul, so that every day I die: whether it be in that part of the day, which is for work, or that which is for rest: every where, I die. When the Sun shines, it is as a blazing star, that opens the day to mischief and discomfort. When the Moon appears, it is as a Comet or candle to waken me to distracted thoughts. The Stars are as so many clouds that drown me in darkness. My hours are as jobs messengers, that bring me sad reports, one after another. Every minute is like the bodrags in the heart and brain of a man, that are still accrueing fearful shows and signs of evil. So that I protest by the rejoicing I have in the Lord jesus, I die daily. 2 Part. The Proof. Now I come to the second point, which is the proof of this. For there is no man that would believe it; because flesh and blood cannot understand how a man should be dead and yet alive. As the Poet saith, As long as a man liveth, whatsoever happen to him, he is well; break a hand or a foot of him; break his bones, and let him have life, he is indifferent well. But the children of God, do not judge so of these things. For life is not to live merely, but to be in a good estate: to be in a healthy condition: therefore seeing the Apostle lived, and had his being among men: he being not now laid in his grave, but conversing in our common element; why then doth he say he died daily? Why even because of troubles, and of cares. It is true: but because men would not believe, how he should have such cares, 1 By way of an Oath. and how they should be the cutthroat of his life: therefore, now he interposeth his bond, and it is a firm bond, his oath: which though it be but an imperfect argument, yet is it taken of godly men, for the strongest argument that is in Rebus humanis. For things that are uncertain, are determined by the oath of an honest man; and men take it for the most certain truth that can be, because an oath is a bond that gives testimony to the truth. So the Apostle in this, and in other places, useth a strange kind of reasoning, drawn from the contrary, and we are to believe him upon his Word. It is true, his friends, and those that are sanctified, will easily believe him: but those that are without, that are yet to be won: they are hardly to be persuaded. Therefore for their infirmity, and for the weakness of the Corinthians, he puts his oath to it, and swears it is true, I protest by the rejoicing I have in Christ jesus our Lord, I die daily. Now you see the nature of the argument: and if we consider it well, it will appear that the wisdom of God, in the state of his children, which is so fare above man's reach and reason; that the Angels themselves can scarcely make a delivery of it. For mark, he had said before, I die daily: and now he proves it by another thing clean contrary: by his rejoicing daily. By the rejoicing that I have in Christ jesus, continually; by that rejoicing, that is always with me: by that rejoicing I die daily. A strange thing! that a man should have fear and care; and yet be joyful too, at the same time: to dye, and yet to rejoice, or boast at the same instant, for so the word signifieth; to boast in the apprehension of a good thing: to joy in a singular measure, for joy is the apprehension of a singular good, in a singular measure: that these two should be put together; to say I rejoice daily, and I dye daily: this is a wonder, which the Lord hath hid from flesh and blood: which he hath not manifested to the great ones of the world, but to his little despicable ones, even those that take delight in the kingdom of Christ. By the rejoicing I have in Christ jesus our Lord, I die daily. There is some variety in the reading of these words. Some read it, by your rejoicing: and so that which I must honour, our last translation hath it in the Margin, by your rejoicing: some read it, or rejoicing. But there is no great difference, for the sense comes all to one. So Saint Jerome, Saint Augustine, Saint chrysostom, and Theophilact: they read it, by your rejoicing. But then on the other side, there are a number of the Fathers that read it, our rejoicing, as Basile upon Psal. 14. Athanasius; and of later Writers, Luther and Calvin. Only Beza holds with the Ancients, and saith, your rejoicing; making, notwithstanding, no difference in the Text, or in the sense: for (saith he) the Apostles meaning is, by the rejoicing that I have of you: and by the rejoicing that you have of me; and saith Saint chrysostom, he calleth the proficiency of the Corinthians, his rejoicing; as he saith, 1 Thes. 2. What is our crown, 1 Thes. 2.19. and our rejoicing, and our glory? are not ye? And he answers his own question, and saith, yes! Ye are our crown, and our rejoicing, in the day of the Lord. This I take to be the more fit and the more lively, and fuller, our rejoicing; rather than to read it yours: although it be true, it is the common Rejoicing of God's children: they have all the same spirit and the same joys: yet a man may not lawfully swear, by that which is in another man; but a man may swear for himself. Thus Saint Paul, although he knew that the Corinthians were forward and full of the gifts of the holy Ghost, and of joy: yet he had no reason to be so confident in them, as to swear by their rejoicing. Because a man knows not what is in his neighbour, he is not certain: he may judge the best, but he knows nothing certainly, and he were a mad man therefore, that would swear for that which he knows not, therefore the Apostle makes this oath: not of the joy or gloriation, or boasting, that was in the Corinthians; but the boasting and gloriation of his own spirit, in the presence of Christ jesus. This I take to be the sense, although it be true that the Apostle gloried much in his passions and sufferings at Corinth: and he gloryed too for the preaching and success of the Gospel: this was matter of great gloriation, and boasting, yet it was the inward comfort and testimony of his conscience, that made him swear, by his rejoicing in Christ. Others go about to put it off with a kind of Asseveration only; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide Bezae Annotat. in locum. that is another reading which Saint Ambrose follows, and the vulgar Bibles, and so the common translations at this day; though they touch upon this, and in a manner are weary of the other. As if the Apostle should say, for your glory sake. But those that know the Greek tongue, they know that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being not written with letters, but like a half circle: it is easily brought to be like the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so the Scripture may be read promiscuously, with either of them in this place. But this is against the tenant of all the Fathers of the Church: which have still thought this to be an oath. As Saint Austin writing to Hillary in his 89. Aug ad Hilla. ep. 89. Et lib. 3. de Trin. Epistle, he proves it lawful for a Christian man to swear, because the Apostle writes by an oath. And in his third Book of the Trinity, he saith, The Apostle did not fear to confirm the certainty of his salvation by swearing; for (saith he) by the confidence that I have in Christ jesus, I die daily. Among the Greeks', none doubted of it, but those that were simple and unlearned. Therefore (I say) this was an oath: and so the strongest confirmation that can be. 2 The thing he swears by. Esay 45.23. But how doth Saint Paul swear, by that which is not God? It is not lawful to swear by any thing, but the name of God: as the Lord saith, Every knee shall bow to me, and every tongue shall confess me, and swear by my name. Heb. 6.13. It is true, that when God swears, having no greater to swear by, he swears by himself: and when man swears, he must always swear by a greater. For that is the end of an oath, to protest an unknown truth, by the presence and countenance of a greater person than himself, and one which cannot lie. Therefore it is unlawful for a Christian to swear by any name, but the name of God: and that not often, much less always, or in frivolous causes: for this our Lord Christ condemns, when he saith, swear not at all; Math 5.34. that is, not often; nor out of passion. But as an oath is a special service of God; so it is to be taken upon special occasions: but now we are bound to swear by no name, but the name of God: and rejoicing in Christ, is not Christ himself. Wherefore then doth the Apostle swear, by his rejoicing in Christ? We must understand, that to swear by any immediate fruit of the spirit of God, by any thing that flows immediately from God to us; it is all one, as to swear by the name of God itself. This is so individual and inseparable a thing (the comfort, namely, and the joy of Christ hath brought into the world) that it is as inseparable from the spirit, as the shadow from the body. Therefore, as a man may swear by the shadow, that there is a body: and swearing the one, he intimates the other, and concludes the other: so the Apostle here, he swears by this fruit of the holy Ghost, which is joy and peace: even the peace of God which passeth all understanding: which he found in his heart by the means of Christ jesus, who maketh our joy to be full, who is the fountain of joy; swearing by this, he swears by the chief jewel of salvation: which is the penny that Christ had given him as an earnest, as a pawn and gage of his love. Out of this that he saith Our rejoicing, observe (I beseech you) the wondrous temper of a Christian: how he is composed of strange, extreme contraries; of death and life, of sorrow and joy, of peace and war. There is nothing in the world that can be imagined so contrary, as be the several parts of a Christian man's constitution. Upon this ground, the holy Apostle goeth, 2 Cor 4. 2 Cor. 4.8. etc. where he makes the definition of a Christian, after the same manner. Saith he, we are indeed oppressed and persecuted; but yet not crushed altogether: we are as men dead, and yet behold we live; poor, and yet making many rich, as having nothing, and yet we possess all things. This is that marvellous mixture, that God hath appointed his children to come to: that they should be conformable to the sufferings of Christ, and so be in death, and yet that they should revive again by the spirit of God: and so no man be less in death, being always in life: and having the certain pledge and pawn of life eternal. As for the men of this world, the sons of flesh and blood; when they think themselves most lively; then are they most deeply in death: every thing worketh against them, the storms of God's wrath attend them, and work upon their consciences (at some time or other) such fearful deaths, as out of which they can make no evasion or escape. But with the children of God, it is contrary: when they are in the midst of death, they are in the height of life. 2 Cor. 4.16. As the Apostle saith, Although our outward man dye daily, and is corrupted; yet the inward man is renewed and revived by the spirit of Christ. So in all the passages of their life, where death seems to have the greatest sway and predominancy: even there, is life abundantly over death: and the root of life, shall at length eat out the fruit of death. And although death make a flourish for a time, upon the Saints of God; yet because there is a root of life, it shall still grow and bud, and bring forth at length: that death may be swallowed up into victory. 1 Cor. 15.54. In all things, the children of God have full contentment in this life: although they be in the midst of death. This is the great miracle that God doth in the world: Every holy man is a wonder: every good man is a miracle, like the children of Israel, Exod. 14.22. that walked through the deep, where there was never way known before: like the three children in the furnace, Dan. 3.25. that walked in the midst of the fire, as if they had been in a pleasant Meadow: like the Israelites, and all their cattles that passed over jordan: Acts 16.25. like Paul and Sylas, singing at midnight in chains and fetters in prison. A miraculous spectacle to God and men! which draws the eyes of Ang●●s to the contemplation of it. For in sickness, a Christian is full of the saving health of God. In persecution, he is full of quiet and contentment of the holy Ghost. In prison, he is full of Psalms and spiritual Songs, as were Paul and Sylas. When he is bound in shackles, he is free, and expedite, and lose. As the Apostle saith in another place, though I be bound, 2 Tim. 2.9. yet the word of God is not bound: the Gospel of Christ is not bound. In all things he is a breathing miracle of the power of God: that sounds unto us as so many silver Trumpets; the omnipotency of God, that makes such a correspondence and proportion between life and death, that makes death and life dwell together in one body: and yet he will evacuate death by the power of life, that life may surmount, and death may be put under; that at the last, death may be debased, and life may be advanced. And in that he saith, Our rejoicing, or your rejoicing: For it is not material whether way it is read, for it is a common joy. If I read it, yours, I have it; if mine, you have it; for it is a common joy in our common Saviour. This is that which all of us confess, when we make our prayers to God: we call him our Father, and we call the Saviour of the world, our Saviour, and so we may call the spirit our comforter; because this common vein of joy, it flows and runs into all the parts of Christ's mystical body: in all the parts of the world. The communion of Saints is taught us here. Christ is alike to every one. Our rejoicing: mine in Asia, yours in Europe; mine in Ephesus, yours in Corinth; mine on this side the sea, yours beyond the sea. My rejoicing, or our rejoicing in our common Lord and Saviour. It is ours, because Christ is ours; because he is the Lily of the field, Cant. 2.1. and the Lily of the valley; he is the Lily of the field, not of the garden: a garden is a private place, reserved for the particular owner of it: but he is the flower of the field, that all passengers may take him up, and smell to his sweetness. He is the Lily of the valley, who conveys grace and sweetness, and beauty, and majesty, to all that approach him. He rules in the midst of the seven golden Candlesticks; because his virtue may be equally diffused: as lines from the centre to the circumference, all concurring together in the centre. So all nations and people in the world, have seen the salvation of God: because they have met together in the centre; our Lord jesus Christ. By our rejoicing in Christ jesus our Lord. 3 The ground of this rejoicing. Here is the ground and foundation, Christ jesus our Lord. Christ is that fountain, from whence all streams. If the old man work death, the new man shall work life, and we have put off the old man, that we may put on the new; that is, that we might be more invested with the one, and less with the other. By our rejoicing in the Lord jesus. This common sun, which is the joy of the world, is sometimes ours, and sometimes not ours. When it riseth to us, it sets in another place, to another world of people. The Antipodes have not the sun when we have it; and again, when they have it, we want it: because of day and night, and intercourse of times. For the sun compassing the globe of the earth, must (of necessity) by interposing the shadow, make this difference, so that the Sun is not always ours, although it be the light of the world. But the Sun of righteousness is always ours, he is always above our horizon: always beneath our horizon to the Antipodes; as well as to us: and to as many as the Lord shall call, that Lord, is the same he is: the bright morning star; that was yesterday, to day, and for ever the same. Heb. 13.8. Apoc. 1.8. He is Alpha and Omega. By the rejoicing that I have in Christ jesus our Lord. And herein we are to observe the causes of this joy, for first he is jesus, and then he is Christ, and then he is our Lord: all this makes up the fullness of our joy. If he were not jesus, he could not work this miracle in our frail tabernacles. For as he is God, he is called jesus: as he is man, he is called Christ. He is called jesus, because he is a Saviour: now man cannot save. He is called Christ, because he was anointed: and God cannot be anointed. It is the property of a man, to receive anointing from a higher thing. This makes the fullness of our joy, for being jesus, he is able to confer upon us streams of joy, being the omnipotent fountain of life; all that we receive being from him: from him we receive grace for grace, as it is joh. 1. joh. 1.16. he being the fullness of joy from God the Father; at whose birth the Angels sang, Glory to God on high, joy on earth, to men good will; Luke 2.14. It follows, therefore, that he is able to work joy in the spirits of men: that he can give light in darkness. There is nothing difficult to him, but his spirit can make all things lightsome, he can make a man rejoice in tribulation and affliction, as he is jesus. And then Christ: that is, anointed: Psal. 45.7. for he is anointed with the oil of gladness above his fellows. And what is that anointing, but the oil of joy and gladness? that is, that great fullness of joy, wherewith he is anointed: that it should not stay upon the head of Aaron or his beard; Psal. 133.2. but should run down to the skirts of his clothing: that all the body of the Priest, should be filled with joy. As our Saviour saith to his Disciples, that when they came to a house, Luke 10.5. they were to salute it, and to say, Peace be to this house. When Christ comes once to a man, he brings joy: he is that anointed one; he takes of that oil of gladness, and gives it to his fellows: that is, to the followers of his salvation. Lastly, he is our Lord. Therefore he is a good Master, and wisheth well to his servants: he hath a horn of oil, and he pours it out: that Amalthean horn of joy and comfort, and consolation for all the elect of God. And he is willing to do it for us, because we acknowledge him to be our Lord. Therefore we must examine ourselves by this, whom we acknowledge to be our Lord. And we shall soon see the reason, why we want this joy: if a man be under the devil, and acknowledge him to be his Lord, he hath nothing to give him but misery and terror, and discomfort, sorrow and distress; a man can receive nothing else there, because he serves a bad Master; but if thy Master be Christ, the anointed of God; he shall bring thee joy and peace of conscience: and then, certainly, it will manifest itself. It will appear in thy countenance, in thy words, in thy patience in suffering with God's Saints: it will appear in all the passages of a man's life, that men may perceive, that the oil of grace is poured out upon him, and is infused into him: and it opens itself plainly and manifestly, in every thing that passeth from him, that is endued with the spirit of God. Let us therefore labour (which is the last point of the Text, to preserve the force of this argument: 4 The force of the Argument. that we may be sure of our salvation, and of our rejoicing in Christ. And (if need be) to protest and swear it; to lay it to pledge, as a man doth his lands and estate. When he would make a thing certain, he infeoffs a man in those things that are most near and dear to him: the best things that he hath. So the best thing that the Apostle had, it was his rejoicing in Christ; his comfort of conscience; the peace of God: which fare transcended his passions, and sweetened his afflictions, and made him rejoice in tribulation (that comfort of Christ) that he had within in his spirit, and from abroad by the proficiency of his Scholars, to see them grow up in the fear of God, in the knowledge of Christ; in the profession of the faith: this is the rejoicing the Apostle speaks of. I would that we all had this rejoicing: espeeially those that stand in the Apostles place, that they would Use 1 follow his steps: to have their rejoicing in this one Lord and master, to have no joy in the world, or in men, in goods and profits, in pleasures, honours, or in preferments; which the world usually buys and sells. To have no rejoicing in these, but as they be men that belong to God; so let them rejoice only in God. And there is all the point of gloriation. Therefore let not the rich man boast in his riches, jer. 9.23. or the strong man in his strength: but let him that rejoiceth, rejoice in the Lord; for it is he that executes judgement and justice, and that showeth mercy to those that rejoice in him; as the Lord speaks. Use 2 Again, this must teach us to mingle these two together: as the holy Apostle doth, Rejoicing and death: we must labour by the study of pleasing Almighty God, to keep this sweet temper in us. We are sure of the one, but we must labour for the other. I wonder not, when I hear thee say (as the Apostle doth here) I die daily, for every man doth so: there is not the most sensual man, but he hath a touch of death every day, either by sensible misery, or by the touch of conscience: by bringing of his sins to his view. That is incident to nature, and a consequent of sin, to dye. But what is thy rejoicing? what comfort hast thou in Christ? This is that we should desire, and call upon God continually for: even to make this temper and mixture in us, for the one is as necessary as the other: and God is as ready to give the one, as our nature is ready to draw the other upon itself. And this must be by this one means, the making jesus Christ thy Lord; knowing no other Lord besides him; no, nor none against him, nor none with him; but that he may have the pre-eminence, and be all in all: as he is to his children in the world, and shall be for ever in another world. So thou must make him all thy aim, all that thou desirest, all thy gloriation; because thou must, or canst desire nothing, but it is seated in him. To conclude with the time, here is a model of a christian man's estate: death and life, sorrow and joy: he is composed of such strange differences, as the understanding of man cannot attain unto. But yet, assuredly, the Lord is never so heavy to him in judgement, but he is withal rich in mercy: sorrow of heart shall never so surround him, but he shall have the joy of the holy Ghost to survive him. As Saint Augustine Augustine. saith upon that place of Paul, Redeem the time, because the days are evil, I (saith he) it is true, the time in this world is evil: but all the days that are in Christ, are good days; all the days of the Lord, are good; all the days of sin are evil. Let us sell them then: he that redeems; parts with one thing, to get another. Let us sell these evil days in this world, that we may get those good days, in the grace of Christ. And as Saint Gregory Gregory. saith, Good jesus! he that hath thee, looseth nothing: and though he be in the midst of death, yet he shall be recompensed with life, although he be in the midst, and swallowed up with sorrow and deep pangs of conscience, yet thy spirit is there to remove that sorrow; for though sorrow endureth for a night, yet joy cometh in the morning, Psal. 30. Psal. 30.5. And in thy light we shall see light; thy wrath endures for the twinkling of an eye, but in thy pleasure, there is life for evermore. This is the blessed state that every Christian is called unto; and the Lord make it every one of our portions, for jesus Christ's sake, Amen. FINIS. 1 COR. 15.32. If I have fought with beasts at Ephesus, after the manner of men; what doth it avail me, if there be no resurrection from the dead? THis is now the conclusion of that argument, which Saint Paul draws from his own person. For drawing his principal argument from the sufferings of the Church, to prove the resurrection of the dead: he gins, first with the general, and then he descends to the particular; and last of all, he comes to the personal. First, the general was verse 29. What shall they do that are baptised for the dead? Then in the next verse, he comes to the College of the Apostles, and saith, We also are in jeopardy every day. And for his own particular, he protests he dies daily; in the verse before the Text. And now he comes to explain this; how it should be taken: saith he, If I have fought with beasts at Ephesus after the manner of men. Because he had spoken of a thing unlikely and unusual, and unwonted: and therefore it might be offensive to Attic ears, (such as were at Corinth) to say that he lived, and yet was dead; therefore now he tempers his speech, and mitigates it by this exposition, when he saith, He received the sentence of death against himself: for he was cast to beasts to fight with them: either indeed, according to the letter; as it was a kind of punishment and torment, that the Pagan persecutors assigned the Christians unto: or by way of metaphor; as many and most of the Fathers of the Church interpret it. But how ever, the force of the argument is all one. For whether he were cast to beasts, and suffered to take his weapons; and to defend himself: and so by the mercy of God, to escape without hurt from them; or whether he mean by fight with beasts, beastly minded men; as the phrase of Scripture often insinuates: the strength of the argument is all one. For often times, a man were better be cast unto beasts, then to men, there being more mercy, and less fury in the paws of the very beasts, than in the working brains of men, and the malicious conveyances that they have in the world. So whether we take it for beasts, literally, or for men that were beasts, metaphorically: the force of the argument is equal. For, saith he, if there were no hope of the Resurrection, than I would do as the world doth: and I would say, as they say; I would accommodate myself to all men's humours. I would be so fare from casting myself into such dangers, as to sight with beasts, or with beastly men; as that I would seek to recover my own, which I had once, being a Pharisee. I would live a quiet and peaceable life among my brethren, as I did then: when I was rather ready to do others hurt, than to suffer any. I would much rather choose that state of life, than thus to be plagued and plunged, and drowned in misery; if there were not a hope of a Resurrection; but the vigour and life of that hope, dulls all the pangs in this world, and sweetens the cup of affliction, which else would eat out my very intrayles. If I have fought with beasts at Ephesus after the manner of men, what availeth it, if the dead rise not? Why should I cast myself into these dangers? why should I endure them any longer? why should I not at the first grappling with the troubles of this life, betake myself to that more sure and easy condition? But because the Church before me, hath done thus, therefore I follow her steps. I see what john Baptist hath suffered: I see what james the brother of john hath endured. I see what the Innocents' have undergone. I see what the blessed Martyr Stephen hath suffered. All these, in great tranquillity of spirit have yielded their souls to God. And the Prophets, in former time, I see they have suffered for the same profession, that I now have taken upon me: for their doctrine was the same; they all pointed to Christ; they all preached the doctrine of the Resurrection, therefore as the Church in general hath gone before, and all the College of Apostles in particular have traced after: I also will personally insist in their steps, 2 Tim. 1.12. and follow too. I know whom I have believed, I have laid up my trust in his hand, that will not deceive me, therefore I am assured there shall be a Resurrection of this flesh, of this body, that hath suffered so many torments for the cause of Christ: it shall be again invested with so many notes of glory and happiness, as it hath endured miseries and torments: and that according to the multitude of my sorrows, so shall my consolations abound in Christ. This I take to be the sum and sense of this Text. But it is intricate to consider the many senses that are given of it: which notwithstanding, we may not neglect any of them, for than we shall slight the grace of God, which hath always been various in his Church. We ought therefore, to view every thing, to prove all things, as the Apostle saith, 1 Thes. 5.21. and keep that which is best and most firm and solid. Augustne. As Saint Austin saith, God would have his Scriptures to be hard and difficult, and full of diverse senses; because he would have no idle fellows to come unto it: because he would rouse up the diligence of his children. The Lord doth not take away the proper sense of the Scriptures, from them that are studious and diligent, and careful: but only he shuts up the sense from negligent and careless men, but he opens it again to those that knock, as Christ saith, Knock, and it shall be opened unto you. Therefore, first we are to consider the great and main difficulty of the Text; in the interpreting of those two words, which are diversely taken: Exposition of the words. First, what it is the Apostle means, when he saith, He fought with beasts. Secondly, what it is he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, after men, or after the manner of men. And though the diverse editions and translations, have reconciled them to our hand; yet there is nothing so authentical, but a man may give another exposition as good, and as full of authority as that. And then after the exposition, we are to come to The description of this trouble, Division. 1 What it was, and 2 Where it was. What it was, that it was such a kind of trouble, as was to death, and to very destruction in the judgement of man, as it appears plainly by this, and by that in 2 Cor. 1.8. where the Apostle makes a relation of it. 2 Cor. 1.8. And then where it was, at Ephesus, the most ingenious place in the world, where the devil had set his throne in the greatest triumph. As it is said, Rev. 2 I know thy dwelling, Apoc. 2.13. where Satan's throne is: there was Dyana's temple, the most famous Idol in the world; the throne of Satan, Acts 19.35. was there more conspicuously, than any where else: therefore it was most likely, that there should be the greatest persecution, where men were most of all corrupted and infected with Idolatry. And then lastly, to gather the force of the argument: if there be no Resurrection, what doth it profit me, that I have fought with beasts at Ephesus? As if he should have said, he is a mad man, and a fool, that will cast himself into danger without profit. The great adventurers of the world, they still propose to themselves ends of profit, to what good, to what end, things may be: it is that which sets all men's wits on work: it is that which commands the lives and labours of men to fare and foreign Countries; and he that works without an end, without apparent profit; he is of all men the most frantic: therefore so must I be, saith the Apostle, if there be no Resurrection. To what profit is it, that I have fought with beasts? If there be not some profit, but that I have exposed myself to danger, only to get me a name: I were of all others the most furious and mad: but God forbidden, that the Church before me, or the Apostles with me, or I myself should be thus deluded; to throw ourselves into hazard, & to have no profit: to have no means to comfort ourselves after our trouble, to have nothing for our labour: God forbidden we should be so insensate. Therefore, because we do thus, and are assured of God's promise, that we shall have a reward, and an abundant recompense: therefore as sure as God liveth, we shall not lose our labour, there shall be a Resurrection: for so the Apostles argument is framed. If there be no Resurrection, then why do I take this pains? and if I take this pains for no profit, than I and the rest of the faithful that suffer, are mad and furious men; but we are not mad nor furious, but are endued with the spirit of God, and we know what we do: we know, whom we have trusted, 2 Tim. 1.12. and therefore we are certain of an abundant recompense. This is the sum and ground of the argument: and these are the branches of the Text. Of these in order, as the spirit of God shall assist me. And first for that the Apostle saith, If I have fought with beasts. A great many sound Divines, hold it true in the letter: that Saint Paul was objected to beasts, and was constrained to fight with them, for the saving of his life. You shall understand, that among the several torments the Church of God was subject unto by persecutors; this was one kind: to make the people sport, by setting two or three of the Saints of God upon a stage; where there were so many Panthers, Leopards, Lions, or Bears; and there they were to tug for their lives. We see in the Church's History, this hath been always one kind of their persecution. We see it also of ancient time. In the time of Daniel, King Darius, Dan. 6.16. upon the instigation of his Lords, cast Daniel into the Den: and it is said the Lions were famished a long time before, that they should devour him suddenly, as they judged: but we know the issue of it, the Lions (by the mercy of God) were so couchant, to Daniel, that he had no harm. But when his accusers came, they were so rampant, as that they crushed the bones of them, their wives and children, before they came to the ground. Ignatius Epist. 12 ad Romanos. Saint Ignatius when he heard the voice of the Leopard, that was to devour him; in the height of his spirit, he gave God thanks. Now, saith he, I shall be ground as fine flower, by the teeth of the Leopard; that I may become fine manchet for God. I shall become bread for Gods own Table. Sylvanus Bishop of Emesa, Nicephorus Hist. l. 7. c. 16. and diverse others of God's Saints, have passed this way into heaven: even by being objected unto beasts. But Saint Paul, certainly, was not in this manner to be cast naked and bound as a prey unto the beasts, for that was for condemned men: but Saint Paul was not cast as a condemned man to death, to be torn in pieces: but as a man condemned only to trial, ad certamen, to make sport to the people. So there were certain mercenary fellows (hirelings) that for money, would adventure their skins and lives, and tug with the Bears: as there was of late amongst us. So the Court of persecutors, when they had sitten against any of the Saints of God, as it came in their mind to make them a spectacle, and to give sport to the people, they appointed such a one to be cast to the beasts, not to be bound hand and foot, and torn in pieces without resistance, but to make use of his weapon, and of the cunning he had: and if it were possible, to make an evasion. In this sort, they say Paul was cast, and objected to the beasts. We see also in Tertullia's time, Tertul. it was the common, exclamation still against the Christians. If the year were too hot, or if it were too dry, or if there were barrenness or any inundation upon the ground, they put it still upon Christians, and their word was, Cast the Christians to the Lions. Christianum ad Leones. This may well be: this interpretation may well stand, that Saint Paul in this kind, was objected to the very beasts, to fight for his life. He was not cast to them, as one bound and naked to be torn in pieces of them: but as one that was put to a venture, ad certamen; either by miracle to be delivered by his fortitude and skill, or else to be devoured. Thus we read of diverse in former time; Q. Curtius. Alexander the great caused Lysimachus his dear friend, to be cast to the Lion: and he by his valour overcame the Lion, and slew him: and made himself after a free man, and better accepted into favour with Alexander. In this sort some imagine that Saint Paul was rescued and delivered by the power of God Almighty, from the mouth of the Lyon. As he saith, 2 Tim. 4. 2 Tim 4.17. God hath delivered me from the mouth of the Lion, even the Lion (literally) to whom he was exposed at his abode at Ephesus, for he was there almost three years. This exposition no man can possibly find fault with, it being natural and easy, and as long as the literal sense is easy, and without absurdity may be admitted; we ought not to fly to metaphors. But yet there is some thing, that the contrary side of Divines hold against it. Object. 1 As first, if there had been such a thing, that Paul had been cast to beasts at Ephesus, to fight for his life: Saint Luke the great Chronicler of Paul's actions, would not have omitted it, but he speaks nothing of it, therefore there was no such thing. For, it seems, that he that takes upon him to write the History of a man, must of necessity set down the chief and most rare and eminent passages of his life: and what greater and more glorious relation could there be, than that Saint Paul should fight for his life at Ephesus, even with beasts: and that he should by the mercy of God, be delivered, as Daniel was from the Lions in the den. Therefore seeing Saint Luke hath buried it in deep silence, and mentions nothing less, therefore it argueth, it must not be thus understood, that Saint Paul was thus cast unto beasts. Answ. But this is easily put off. For we know that Saint Luke, although he were a diligent writer of the actions of Saint Paul, yet he pretermits many things which Saint Paul himself in the Catalogue of his own passions relates, 2 Cor. 11.24.25 2 Cor. 11. for we have not in Luke, many passages that are there. As his being a day and a night in the deep sea, with some others; but only a brief and short narration: so that this may well be among those things that Saint Luke left unwritten, as referring us more fully to the narration of Saint Paul himself, who was the best witness of his own travails. Another objection Beza hath: surely, saith he, Object. 2 Saint Paul was not cast naked, ●eza. and bound as a prey to the beasts: for then (saith he) it had been unlawful for Saint Luke, not to have taken notice of such a wondrous miracle as that. Therefore if he were cast to them, it must be as a man to fight for his life: and surely (saith he) he came not there to fight with beasts, for that would have taken from his reputation; he would have been thought to be a swordplayer, to venture and expose his life to fight with beasts, to please and satisfy men. For this exercise was called venation; and condemned by the Cannon law. A man may not for money, or for pleasing of the people, come upon a Stage to encounter with beasts, but to account it as a bloody, furious, and barbarous spectacle to be abhorred and abstained. But this also hath no weight in it. Answ. For a man cannot say, that Saint Paul came unto it with his will; but he was thrust on, and forced to it: and I cannot imagine, why a man should be less reputed of, or how it should bring any shame to his profession, when he suffers wrong. Indeed when he offers wrong, and thrusts himself into such actions, than it is true: but when he is thrust upon it, that he cannot avoid it; in this, there is no matter of disreputation. The last objection against this opinion, is of them Object. 3 that say, that those that were objected to beasts, were always cast to them for a prey. But that is not so. For all Civilians agree, Answ. that there were two sorts of them that were cast to beasts. There were some that were condemned, according to the quality of their offence, (as they thought) to be torn in pieces: and in that sort Saint Paul was not cast to the beasts. Some again were cast to them to try masteries; and so (they say) Paul was cast among them, to strive and struggle with them: to see whether God would favour his cause or no: whether he were of a magnanimous spirit, or whether he would yield and shrink, when he saw the beast come near him, from his faith or no. We cannot imagine that Saint Paul did this, seeking to please the people: to make himself a barbarous spectacle to them: or that he did it to tempt God, by offering his life to the beasts: but he was thrown unto them, and compelled to it. And it was no disgrace for him, then to yield to it, being forced by the superior powers. So Calvin, Luther, and Beza, are indifferent. But many of the Ancients, directly expound it according to the letter: as that these beasts, must be understood to be some kind of Tigers, Leopards, or Lions: such things Saint Paul was exposed unto, to try the constancy of his faith; to try his prowess and valour; to see whether God would deliver him or no. I confess the number of the Authors are so great, and their authority and gifts so excellent, as that I cannot deny but that this may be the true sense of this place. But yet I rather incline to the other; which Saint chrysostom, Saint Augustine, Saint Cyrill, Tertullian, and diverse other Fathers, do warrant to us as the best, and most proper sense. Namely, that Paul fought with beasts at Ephesus, that is, with beastly men; men of beastly conditions. And there is but one thing difficult in it; that is, that the Apostle should forget that lenity of spirit in which he useth to speak, and that Christ teacheth all men that they should not give an ill or a railing word. Whereas there cannot be a worse word given to a man, than to call him beast. Our Lord and Saviour Christ saith, that he that calls his brother Racha, Math 5.22. he that calls his brother fool, shall be in danger of hell fire. Now he that calls a man fool, speaks fare more moderately and modestly, than he that calls a man a beast. For to call a man fool, is still to call him man: for there is nothing can be a fool, but man or woman: for it falls not within the compass of beasts, to be wise or foolish: but still when one is called fool, he is kept in the condition of a man: but when a man calls a man beast, he is out of the element and latitude of men: and compared to a more base and degenerate creature. But for this we must understand, that our Lord Christ speaks there of the common talk and discourse among Christians; and not of that Apostolical authority, not of that magisterial reproof that is in the Church, and must be to the world's end. For every man may not speak alike: a private man must not speak as the Magistrate doth: nor every man must not speak as the Minister may speak, in reproving sin, and revealing the will of God. And here we must conceive, that this that the Apostle speaks, it was by God's spirit dictating it unto him: he was the Prophet of God, put in that place; & he spoke it not from himself, but from a greater. Therefore to pitch upon this exposition. If I have fought with beasts at Ephesus. That is, with men that had the faces of men, but the condition of beasts. For this is the common phrase and language of people: when a man transcends others in brutishness and cruelty, in a base conversation; they say he hath put on the beast, he hath left humanity, and is turned beast. For it is men's carriage and conditions, that distinguisheth them from beasts. So we see the Scripture hath this peculiar phrase: when the Prophet speaks, Isa. 56.10. Isa. 56. of Prophets that would not Preach, or that preached for gain; he calls them dumb dogs: Phil. 3.2. and the Apostle Paul saith, Beware of dogs, whereby is meant such kind of men, as are profane as Esau: those that return to their vomit of sin, to their former concupiscence: and contemn and scorn all holy things: Math. 7.6. yea, and our Lord Christ saith, Give not holy things to dogs; that is, to doggish men: so the Prophet David often prays unto God, to deliver his soul from the Lion, from the Unicorn, from the Dog, from the Wolf. And so Saint Paul calleth Nero, 2 Tim. 4.17. Lion, 2 Tim. 4. The Lord hath delivered me from the mouth of the Lion: that is, from the Emperor Nero: Luke 13.32. so our Lord Christ called Herod, Fox. Tell that Fox (saith he) I work to day and to morrow, and the third day I shall be perfect. There is nothing more usual in the Scriptures than this: therefore I will not insist to prove or illustrate it any further. It is an excellent thing which Chrysologus Chrysologus. saith. The Scriptures of God make no more account of a man to be a man, after he falls to brutish conditions, but reputes him in his rank among beasts, as he is; a beast of the field, a beast for the slaughter. The Scripture calls them devils, in the fashion and habit, and outward form of men: so our Saviour Christ tells us, john 8. joh. 8. of a generation of Vipers; of a genealogy of devils; Ye are of your father the devil, saith he; which we know is not to be understood according to the letter; but is to be referred to the absurd conditions of men. Of which also the Apostle speaks, 2 Thes. 3.2. 2 Thes. 3.2. Pray to God for us (saith the Apostle) for what purpose? That we may be delivered from absurd men, men that have no nature in them, that have no common strain of humanity in them, but are altogether degenerated and metamorphosed into beasts: pray for us to be delivered from them. So that place being compared with this, it is clear, If I have fought with beasts at Ephesus; that is, with men of brutish natures; men that cannot be contampred with at all; men of no society, but are given over to their fury and madness; that have no more mercy in them, than bruit beasts; and must be let go to their fury, as a beast that doth what mischief it can, without any limitation or respect. To pass from this point. We see what base dejection sin hath brought on us, we that thought to be equal to God, Use. as God saith, Behold Adam is become as one of us, Gen. 3.22. we are now become as the beasts that perish, Psal. 59.20. as the Prophet David saith, Man being in honour, understood it not, but it become like the beasts that perish. Gen. 3.21. And as man fell to be like a beast, so God clad him in the skin of a beast. Our first great grandfather Adam, had the skins of beasts for his garments: to signify, that as they were turned beasts, so God gave them an outward habit and vesture, to show them what inwardly they were become. This should teach us, still to have our eye on that woeful calamity that sin hath brought upon us: to pray to the Lord, to take these barbarous tricks from us, and to teach us the true civility of his Saints: even that honourable conversation, that makes of beasts, men, and of men, Angels: and not of men, beasts; and of beasts, devils: as our condition is by nature. 2 Tim. 3.13. The wicked prosper from worse to worse, as the Apostle saith. It is a strange phrase, that they should prosper from worse to worse; and yet it is true, for the prosperity of the wicked is to his greater destruction. It is the grace of God, that exalts a man, from a beast to be a man: and from the state of a man, to the state of an Angel. And it is the baseness of nature, that brings a man from being a man, to be a beast, and makes him to creep or to go on all four, to whom the Lord hath given an upright positure, and an erected countenance. So much for the first point of interpretation: I have been too long in it, I will conclude the rest more briefly. Second point. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to men, or after the manner of men. This is more intricate than the former: and as I said, we ought not to misprise what the Church hath taught us, but as dutiful children, to see the variety of the gifts of God, as they have flowed in the whole body of the Church, from time to time. This saith Beza, Beza. According to men, it signifieth no more, but according to the fashion of men: as men use to fight with beasts, to get the victory, and to get themselves glory and reputation in the world: what profit shall I have by this, if there be no Resurrection. So Beza thinks; following the opinion of Ambrose and of diverse others before him. S. Ambrose. But, me thinks, this concludes and infers nothing. For a man might thus object against this; suppose he went to fight with beasts, as commonly men do; it is the condition of men to look for the same reward that others have; and the same glory that other men achieve: these men fought with beasts daily, and they looked for their reward; but yet they thought not of the resurrection of the body: they dreamt not of such a thing as the bodies rising, therefore the Apostle denies, that he went after the manner of men; for vainglory, or for an idle applause of the people, or for any worldly gain; he had no such project: but he did it only for the hope of the Resurrection. This exposition, though there be somewhat in it, is not close: it is not the proper sense which the most and best follow. Anselme Anselme. hath another sense of it, If I have fought with beasts after the manner of men, or according to men: that is, saith he, if my passions and sufferings were seen with the eyes of men, all men that had looked upon me at Ephesus, how I was troubled with those wicked men there; they would have thought I had rather fought with beasts, in humane shape, than men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to men's judgement, they would rather have seemed beasts than men; so that I call them not beasts simply myself, but in the judgement of them that are my beholders and spectators, that see my sufferings: to see with what kind of wits I was encumbered, they would have judged them beasts, and not men. This is too fare off: because the Apostle useth not this phrase in that sense, elsewhere in any of his Writings. Thirdly, If I have fought with beasts after the manner of men; that is, if I have fought to death; so Theodoret and Theophilact. Theodoret. Theophilact. As those men that used to fight with beasts, they fought to death still: for the manner was, when they sent a malefactor, or a man that was condemned ad certamen, to the stage, to fight with the beast; if perhaps he came away the conqueror, and slew the beast, yet then the Executioner or Hangman, was either by sword, or with a halter to strangle him, and to make an end of him: so that still he that fought with beasts, he fought to death; for if he fought not to death with the beast, yet he came to his death by man, because the judge had doomed him to dye: and though he gave him leave to use his weapon, to take arms, and to defend himself; yet when that expectation failed, they did not fail to take away his life another way; so that then the Apostles meaning must be, If he fought with beasts as men used to do, to fight to death, that have death every way: if they be cast naked, and bound, it is to death, for they are torn in pieces: if they be armed against the beast, and prevail over him, and be not killed by him, yet the law after took hold of them, so that still they fought unto death. This exposition seemeth to be favoured by that in 2 Cor. 1.8. 2 Cor. 1.8. where the Apostle saith, We took the sentence of death against ourselves; that is, there was no way with us but one; there was nothing but death presented to us, the ghastly face of destruction and desolation: he speaks there as it is likely of this persecution. But as I said before, they fought not always to death, but some times for trial: and beside, if Saint Paul had fought to death, he could not after that, have related this to us. Therefore I come to the last opinion, and as I take it the best: because of some reverend translations, (to whom I incline more than to any thing which hath been done in the Church, these many years) which understand the end of it to be this. After the manner of men, that is, to speak after the manner of men; according as it is the Apostles phrase in many other places, and a man's meaning may be the best known by his style: by observing his speech elsewhere, a man may trace him the better afterward; one place helps to clear another. Now this in the Writings of Saint Paul, is a common speech, after the manner of men, Rom. 3.5. Rom. 6.19. Rom 3.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I speak as a man. And Rom 6.19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I speak after the manner of men. and in diverse other places: I speak after the manner of men; and although here be not the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet here is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is the same form and phrase he useth there: and so the Apostles meaning is this; you know men have a form of speech, to call malicious and cruel men, beasts; and according to that form I speak, for my Lord and Saviour otherwise would not give me leave to speak so out of my own spleen, out of my own passion, to call men beasts, for they are all my brethren; and all must be embraced in the bowels of love, and in long suffering and patience. I must labour to bring them in, and call them home: if they be brutish already, I must seek to make them men: to reduce them back again. But especially I speak according to the custom of men, for your sakes; for your weakness, for your better understanding: that you may know the greatness of my trouble which I sustained at Ephesus. I speak after the manner of men, as they use to call wicked men beasts, so give me leave also to call these: who have made themselves so by their malice and persecution. 2 Where the place was? Concerning the place, it was at Ephesus; and when this persecution was, there is great dissension among Writers: some think it to be that persecution that Saint Luke mentions, Acts 19.24. Acts 19 Paul being at Ephesus, and preaching against Idolatry, there riseth up Demetrius the silver Smith, and all the trade comes with him; he being as it were the Master of his Company, he brings his livery after him: a whole army of devilish beasts were raised against Paul. Demetrius being the principal man that led all the heard after him, and so the whole forest was in a tumult and uproar. Tertul. Beza. So Tertullian and Beza after him, with divers other of the Fathers. But certainly, this cannot be so: for we read that Saint Luke sets it down directly; that Saint Paul as soon as he had received that affront at Corinth, that great danger when Sosthenes was beaten, and that Gallio cared for none of these things: Acts 18.17. he after a while, quitted the City, and went from Ephesus to Macedonia; Acts 18.18.19. and it is certain when Saint Paul wrote this, he was at Ephesus, and saith he will stay there till Pentecost, 1 Cor. 16.8. as he saith, Cap. 16.8. Therefore it cannot be that he speaks of that sedition, that Demetrius raised against him, that being the last period of his stay at Ephesus: he went thence presently upon it, he knew that Christ gave him a commission, when they persecuted and beat him away, Math. 10.14. to shake the dust off his feet against them. Therefore this cannot be admitted. Another Company, expound it thus: that it was the trouble that happened to him from the sons of Sceva, Acts 19.16. Acts 19.16. And the sons of Sceva cast out devils in the name of jesus whom Paul preached. There were seven sons of Sceva, and they took upon them to cast out devils; and the manner of their conjuration was this, We adjure you by JESUS, Acts 19.13. whom Paul preacheth, to come forth. Verse 14. Now the devil replied, jesus I know, and Paul I know; but who are ye? and so he ran upon them, and prevailed against them, and tore and rend them. Hereupon some think, the sons of Sceva raised persecution against him of envy, because they suffered that great hurt by the devil. But this is more uncertain than the former. It cannot be thus: for we know that the sons of Sceva invocated the name of Christ, and nominated Christ, whom Paul preacheth: wherein they shown themselves rather friends and allies to Paul, than enemies: and so we have a direct rule, and Canon of Christ, Math. 10. Matth. 10. his Disciples tell him, We saw one casting out devils in thy name, and we forbade him: saith Christ to them, Forbidden him not, for he that is with me, is not against me. Where Christ gave them to understand, that as long as any man, although he were not of their company and College, yet as long as he professed the name of Christ, and did their miracles in his name, they were with him, and not against him: and though the sons of Sceva miscarried, in their desire of lucre, and that they did not their miracles for the good of the Church: yet they pretended friendship to Saint Paul, rather than any adverse disposition. Therefore I say this cannot be. But we must understand it, of the total troubles that he found at Ephesus; which he expresseth, 2 Cor. 1.8. 2 Cor. 1.8. Brethren, saith he, I would not have you ignorant of the pressures and troubles that we sustained in Asia: how we were pressed and urged above strength, that we even despaired of life in our own selves. This desperate life he was cast into, by the malice of the men of Ephesus that studied Idolatry, and for their Idol Diana: and would therefore have beat down and destroyed Paul, and the doctrine of Christ. This sedition that they moved against him, he calls fight with beasts. And so we must take the sense to be this, that seeing you know that at Ephesus I had such a world of adverse powers against me; that I was pressed above measure, urged and crushed even to death: that I received the sentence of condemnation against myself: 2 Cor. 1.9. that I thought there was no way for me, but to be devoured, as with the teeth and fury of so many wild beasts. If you have heard of it, or if you know it, you may imagine that I have some reason to undergo these troubles. For I brought them upon mine own head; I might have avoided them if I would, but I would not do it, because of that abundant reward and consolation of Christ, which shall raise this my body. So that all the teeth of beasts shall not offer me more wrong and injury in tearing it; then Christ shall give it honour and glory, in saving it after it hath been thus deformed, and so he shall give honour to that part which most lacked, which hath most suffered here. 1 Cor. 12.24. For this cause, I am thus ready to undergo these dangers, and to encounter again with beast after beast, as they shall be singled out against me: that drinking of that cup of affliction here, I may receive that eternal cup of thanksgiving in the world to come. This should teach us, (to conclude all in a word) that we ought not to despise the passions of God's children. Use. It is a great misery that the world is usually blinded withal. Whatsoever a man suffers, they think he suffers it as a guilty person, they take him as a malefactor: and it is enough that he is in misery, to prove him also to be in fault. By this means, there should no substantial argument be drawn from the martyrdom of God's Saints: for of all men, (to flesh and blood, and common sense) they are most miserable and wretched, and pronounced guilty at every tribunal: and are accounted the malefactors of the world, the plagues of the earth; such as brought barrenness upon the earth, and other plagues from God; because men were not enlightened by the spirit of grace, therefore they fell to the condemnation of the righteous, which is the greatest plague in the world, to condemn the righteous: for woe to them that call light, darkness, and darkness, light. Esay. 5.20. Let us, therefore, have special regard, when we see troubles fall upon men, to keep an upright heart to discern the cause, and the person by the cause, and not the cause by the person. Otherwise it will not follow, that because Saint Paul suffered these plagues for the Resurrection, that therefore there shall be a Resurrection: but God forbidden, that any man should conclude such a peremptory sentence against God's children, as to account them furious or mad men. And the reason is plain: because God protesteth to avenge his Saints. Let the blood of thy Saints which the heathens have shed in thy sight, Psal. 79.11. be avenged: and he protesteth for his people in Egypt; I have seen. I have seen the afflictions of my people in Egypt. And he that gathers the tears of his children, the tears of his Saints into his bottle, (as if to make a special drink and receipt of them) much more doth he gather the drops of blood of his Saints, Psal. 56.8. that they spend for his sake, and the Gospels. And if he that gives a cup of cold water, Math. 10.42. in the name of a Prophet, it shall be rewarded: much more shall he be abundantly recompensed, that gives not a cup of cold water, but a chalice of his own warm blood; of his dearest blood, for the maintenance of the truth, that he hath received, and that is inspired into him by the holy Ghost: he that doth it not only in the name of a Prophet, but in the name of the Prince of the Prophets; Christ jesus; who is able to give that abundant recompense he hath promised. Let us always take it to heart, and hold it as a strong argument, even the Church's sufferings. Because the Church in former times, hath lived in this holy faith, because the Church hath been content to dye for it: & because the Churches in former times have mortified themselves to the world, and lived as men of another world, to keep themselves pure & undefiled in this world. Let the precedents of these men, be undoubted rules for us to guide our feet and steps by, as infallible, and unerrant rules; let us follow with unrepealable affections in that blessed truth, Application. which hath been revealed to us from time to time. The last thing I noted to you was the Application. As it was in Saint Paul's time, so it hath been in the time of all Christians: we have always beasts in the world. These kind of beasts, the true Christians and professors of the Gospel, must be exposed to them. A man may find Ephesus every where: and as much in this City, as in any place in the world, where our beasts be of diverse natures. Some are horned beasts. Some are beasts, that devour with their teeth. Some are beasts, that kick with the heel. Some are beasts, that hiss and snarl: and with a secret kind of poison destroy men. For the one sort, David saith they set their horns on high; I said to the fools, deal not so madly, Psal. 75.4.5. and to the ungodly, set not your horns on high. Proud creatures are compared in the Scriptures, Psalm. 22.12. Amos 4. 1● to Bulls of Bashan. There be also Cows of Bashan: for there be horned creatures of both sexes. Saint Paul was much plagued with women in three or four places, in the Acts, the women still raised persecution. When men had more modesty, and more grace; then comes jezebel and Herodias, and raiseth persecution: and although it be not now in that kind, as it was then, yet they do it ●n a semblable way: now adays they will disgrace one Preacher, and set up another: comparing one man with another: persuading men to withdraw the natural allowance and maintenance due to the Ministers, and so they bring Saint Paul to that extreme necessity, that if any man should judge the case, he would say he were conversant with beasts, rather than men. There are another kind of beasts, that bite with their teeth. David tells us of them too: that as there are bulls of Bashan, and Kine of Bashan, and Unicorns; so there are Lions, and Tigers, and Bears, and Wolves, and Dogs; with such kind of beasts, this Forest is full too, which have most virulent and poisonous teeth, and lay on their fangs where it pleaseth them, without all respect either of place or person, or any kind of humane reference. And they bite even to death and destruction: they will bite a man out of his fortunes, out of his fame, out of his contentment: bite him out of his neighbours, out of his servants, out of his children; there is no place where this dog's tooth is not gressant and playing masteries. As for the other, that be altogether for the heel to kick, Psal. 32.9. and spurn; the Prophet David saith, Psal. 32. Be not like the horse and Mule, whose mouth must be held with bit and bridle, lest they fall upon thee: These Camels, these Horses and Mules, are as frequent, as the rest of the beasts of the desert be: and they will insult and turn upon every body. There is no man can escape them, but they will now and then give him a dash with the heel, before he be ware of them. And for those other that are in lurking holes, and murmur and grumble, and like Serpents do but only hisse: our world is also replenished with them, like fiery Serpents in the wilderness, that would creep upon a man's legs, before he knew where he was: and on a sudden, sting him. Such kind of beasts, all the Ministers of God must resolve to fight withal: and all Christian men. 2 Tim. 3.12. All that will live godly in Christ jesus, (saith the Apostle) must suffer persecution: and they must be persecuted from such kind of beasts as these, but he that is the God of men and Angels, he shall one day, either turn these beasts into men, or else destroy them as beasts. In the mean time, our prayer must be with David, Psal, 3.7. Psal. 3.7. Lord, break the horns of the ungodly, strike the jaw bones of thine enemies, break their teeth asunder, break the teeth of the ungodly, and send them down their throat, that they may be able to do no more mischief. These, and the like prayers, the Prophet hath in the high spirit of revelation: whereby it was assured him, that they would not be better. But we must pray unto God to amend them: that it would please God to turn their faces again, and to make him that is beastly, to remember humanity: and to come home again to himself, and know the doctrine of the Gospel of Christ: and so settle himself in Christian Charity and love, as Saint Paul teacheth: and labour to be a member of that body, and to keep within the compass of the Church; and no more to be extravagant from the Commonwealth of Israel. That he may have the promise of God here, and the performance of them in the life to come. Which the Lord grant unto us, Amen. FINIS. 1 COR. 15.32.33. Let us eat and drink, for to morrow we shall dye. Be not deceived, evil words corrupt good manners. IT was a true saying of Saint Augustine; August. take away once the faith and assurance of the Resurrection, and take away all the care of religion. Therefore this point being well proved, it brings in all the rest: and if this point be left weak and naked, all the rest, of necessity must shake and totter, as being imperfect. Therefore this holy vessel, this blessed Apostle Saint Paul (whom chrysostom calls the eye of truth, Chrysost. and the sun of the world, under Christ jesus) he labours by all means (as Tertullian saith) with all the strength of the Holy Ghost (that is so much as any man could be capable of) to make clear this point of our faith, the certainty of the Resurrection: to lay this fundamental stone, this corner stone, that the rest of the house and body of Religion may be built upon it. And to the end he may do it, he leaves no stone unrolled: but takes an argument from every thing: yea, even from his adversaries: from the Epicures; from the common fashion of the blind world. The child of God gains every where: and he mends and betters his wisdom, out of the folly of the evil world. Here now, the Apostle takes upon him the person of another man: and speaks as the fanatical and beastly people of this life would speak. Let us eat and drink, for to morrow we shall dye. A thing which we know the Apostle was fare from. But yet notwithstanding, he shows that it had some force of an argument in it: if so be there were no Resurrection. For if a man must dye as a beast, I see no reason why a man may not live so too: yea, and take his full contentment in these things, as having no happiness after this life, because he hath his portion here. So Saint chrysostom saith well: Chrysost. The Apostle speaks here, as a man that were an actor in a Comedy, that puts upon him the person of another man, the habit of another: where a beggarly fellow, oft times, comes forth in the habit of a Noble man: and contrariwise, a Noble man or a King, in the habit of a hermit; and so they pass some intelligible matter to the company, under those diverse representations. So the Apostle here, after he had used arguments drawn from common sense and reason; and from the inconvenience that might follow by admitting the contrary; Now here he puts upon himself the person of an Epicure: and he proves out of that (as being a strong argument) the certainty of the Resurrection. For (saith he) if this Epicurious life may be justly condemned, as the basest and most brutish life in the world, so that their madness is hated of all men: It follows then, that there is a hope of the godly, that they shall rise again in their bodies; or else we would give way to their madness. For the madness and fury of these men, hath some wisdom and reason in it: except we set down this point for certain, that there shall be a Resurrection. For what should a man do, that hath nothing to look for after this life, but take his time while he is here? And so we, that know the Epicures to be a most detestable sect; we make them sensible and reasonable; if we yield once to any doubt of the Resurrection. They are now no more fools and mad men; but wise, to take that opportunity which flies from us: which we deny ourselves, and care not for, and they enjoy. Namely, eating, and drinking; that is, all carnal delights and satisfactions of nature, that may give content: which in the mean time we want: so they have something, and we nothing: and if our trust were only here, if our hope were only for this life, they were in better case than we, a better sort of men than we. Therefore I would say as they say, if there were no Resurrection, I would hold with their base and damnable conclusion. Let us eat and drink, for to morrow we shall dye. But because you know how brutish this is, that it is hissed out of all the schools of common reason: you know that the Philosophers that saw nothing but by the light of nature, they damned these vile and sensual positions. Therefore I beseech you that are Christians, be not deceived in these things: for evil words corrupt good manners; that is, when any motion tending to this purpose, comes into your hearts; or when you hear it with your ears, from other men, to deny the Resurrection, and to give assurance of happiness in the things of this life; take heed, be not deceived; the Philosophers could not be deceived by the Epicures; therefore much more should you that are Christians, take heed: for he that denies the Resurrection, is an Epicure: there can be no greater Epicure in the world, than he that denies the Resurrection, and there is no man more beastly and filthy, than he that hopes for happiness here in this life: such men are the very sinks of sin, and the dregges of damnation. This is the scope of the place. To proceed in order. First we are to consider the connexion and jointing of these, with the words before. Division into the Connexion and the Argument. Secondly, the argument which the Apostle propounds: which hath two parts in it: First, there is a poison. Secondly, a counterpoison: a remedy or antidote against this poison. The poison is contained in these words; (for the best are fain to work with poison sometimes, and the more infectious the disease is, the more poison they use: now the Apostle to work this poison of theirs, into physic he brings a counter poison.) The poison, I say, is in these words, Let us eat and drink, for to morrow we shall dye. The antidote, in these words; Be not deceived, evil words corrupt good manners. In the first, the pestilent heart he brings not in, in his own person, but in the person of an Epicure: where we are to consider, First, their profession, and then The reason of their profession: First, their profession is this; Let us eat and drink; The reason that is alleged, is as beastly and as brutish as the other: for we shall dye to morrow. Therefore let us eat and drink, to day; the beastliest conclusion that can be in this world. For they that have but till to morrow to live, had need to bethink themselves to day: and not to drink and swill, and play the beast; which is a fearful corrupting of man's nature and understanding. Then for the Antidote, that the Apostle gives against it, First he saith by way of caution: be not deceived: he gives a general caution, take heed, be not deceived and drawn away from the hope of heaven and salvation, by the base charms of these Siren songs, Be not deceived. Secondly, he gives a demonstration, why they ought to beware and take heed: For evil words, corrupt good manners: and it is a thing that we should chief seek and take heed to, that our good manners be not corrupted. But evil words corrupt good manners: there is no such gangrene, as evil words are, to the good manners of men: therefore we ought to avoid and detest them: for if they be evil words, they will corrupt good manners: these are evil words, therefore we ought to take heed of them; so the Apostle argues in these words: certainly, these are evil words: and evil words corrupt good manners; and good manners, are the virginity of the soul: and we should keep that inviolable. Therefore, for our life, we must strive to avoid these evil words, as the language of the devil, and not of men. Be not deceived, evil words corrupt good manners. These are the branches of the Text. You must understand, that some of the Fathers read the Text otherwise: for look on the words, and you shall see how the diverse poyntings, makes diversity of lections; for whereas presently before the Text, the Apostle had said, If the dead rise not again: some of the Fathers refer those words to this part of the sentence now read: If the dead rise not again, let us eat and drink, for to morrow we shall dye. And indeed it may as well be referred this way, as the other: for it is taken from the common tenant of the Chapter; If there be no resurrection: which is still to be repeated upon every several argument. But our common reading is this, If I have fought with beasts at Ephesus after the manner of men, what availeth it, if the dead rise not? Now chrysostom, Chrysost. Theophylact. and Theophilact read it thus. If I have fought with beasts at Ephesus, what doth it profit me? and there they make a stop. If the dead rise not, let us eat and drink, for to morrow we shall dye. But this, as you see, is not greatly material, only I must note it for the honour of the Church of God: to see the variety of that gift of interpretation: for (as I have often told you) there is no gift more excellent in the Church, than the gift of proper interpretation; to know the sense of the Scriptures, and to be able to deduce it to the right parts; it is the greatest divinity that can be. Although the common people understand nothing, but that which concerns manners, (that which allureth them to good, and fears and affrights them from their sins) yet the especial divinity is, in the matter of interpretation. But which way soever we read it, either as a thing spoken with an high stomach, with an indignation; Let us eat and drink, for to morrow we shall dye: Or if we take it as a consequent; if there be no Resurrection, (as Saint chrysostom saith,) Let us eat and drink for to morrow we shall dye: the Argument is still one and the same. But we follow the common exposition, which all Translations follow: that the words are spoken from a high stomach, the Apostle speaks in a holy impatience; What should I do fight with beasts at Ephesus after the manner of men, if there be no resurrection? If there were no Resurrection, I would rather follow my cups as the Epicures; I would know the things that belong to the pleasures of the world, I would make me friends of all men; I would offend no man in matters of faith and profession: therefore it is only the conscience to the doctrine of the faith of the Resurrection, that binds me to resist all men, and to encounter with the beasts of the field; to take whatsoever falls unto me by the providence of God, rather than to betray this one point of my faith; (which is the chief of all) the Resurrection of the body. For the sentence that he brings in, in the person of the Epicure speaking; it is taken out of Isa. 22.13. Isa. 22.13. It was the voice of those obstinate and rebellious people the jews, in the time of that Prophet, saith Isay, here is nothing but feasting instead of fasting; killing of sheep, and slaying of Oxen. When they should have considered the judgement of God upon their necks, they fell to pleasures: and were so fare from repenting and turning to God by contrition, that they devised preparation for their bellies to satisfy their lusts: Let us eat and drink, for to morrow we shall dye. A base and detestable speech, which the holy Ghost notes against those obstinate jews: that when the Prophet would bring them to a serious consideration of their miserable estate, then being returned from Babylon, and that all was wasted round about them, and they had nothing left but a poor ruined City: yet notwithstanding they would not be won to God, but would fall still to their pleasures, and drown themselves in the cups of excess, that so they might drink down their sorrow, as the wicked wretches of the world do, that have no other comfort in misery and affliction, but to drink and seek to be merry; to work out the crosses and judgements of God, by some worldly jollity. Thus did Caius Marius: Plutarch Plutarch. saith of him, that being a man of great affliction and misery in his latter days, when he saw there was no way for him to escape the hands of Scylla, he took the advantage of his absence, and gave himself to drinking, and excessive courses, to forget his misery, and so indeed he shortened his days. And it is wondrous and remarkable, that the Prophet saith in that place, These things (saith he) are entered into the ears of the Lord of hosts, and they are most abominable in his sight, and whereas you say, Esay 22.13. Let us eat and drink, for to morrow we shall dye. As I live, saith the Lord, you shall dye indeed; the plague shall not be taken from you, till you be all consumed, till you be all dead under the stroke of it. It is the just judgement of God upon obstinate sinners, that resolve to make merry when God calls to mourning: that kick against the prick, and strive against the hand of the Almighty: that think to drown the memory of God's judgements in their cups at their tables. The Lord shall work the contrary upon such a man; and he shall find that he hath done himself no good by this: but hath brought upon himself his own just confusion. For so it befell these; they died, indeed, and this plague was not removed from them, till they were all consumed. Use. So we see by this now, that the world is no changeling. The blessed Prophet Isay lived almost 700. years before Saint Paul, and in his time there was such a damned crew as this, that uttered this speech against heaven, against reason, against the hand of God, and against their own consciences. Afterwards, when Saint Paul came into the stage of this world, he finds a company of wicked men, just like the former. By this we see, that the world is ever drowned in iniquity, it is always like itself in evil, till the hand of God renew, reform, and regenerate our spirits; it is impossible but that flesh should speak of flesh, and should savour the things of the world, and not the things of God, that it may be carried with a full swing after its own impieties, grow worse and worse, and never leave sinning, till at last it sink in sin, and the pit close her mouth upon it. Let us therefore be wary, in following the tract of our forefathers. If they were naught, we have no reason to insist in their steps: except it be in good, except it be according to the ways of God, according to the holy paths of the Almighty. For it follows not, that because sin hath been predominant in all ages, that therefore we should use it now. It follows not, that because women have prancked themselves in pride, and made themselves the Idols of the world; that therefore the daughters of Sarah should do it now. It follows not, that because drunkenness hath been a common vice heretofore, that therefore men should hunt and follow after it now. We have no reason to follow our ancients in ill customs: except we will choose to perish in those ill customs. Therefore the Apostle bringeth an ancient stolen sin, and useth the same sentence: Let us eat and drink, for to morrow we shall dye. To eat and drink, are the most essential necessaries of our nature, the supporters of our being: and there is no life, but the Lord hath appointed it to be sustained by these two props, Eating and Drinking. Eating, to supply the dryer and more solid part of the body: and drinking, to moisten, to be a coach and conveyance for the meat that we eat: to be a cooling and refrigeration of the heat of the body. And in both of them, God hath set his blessing: that by eating and drinking, the life of man should be preserved and prolonged: in some to forty, in some to fifty, in some, longer by many years, by the blessing of the Almighty. Therefore, to eat and drink, so fare as to recreate the body, to refresh the spirits, to strengthen us in our functions and callings; to encourage us to give thankes to God, who is our feeder: eating and drinking be as necessary as living. But the eating and drinking here intended and spoken of, Let us eat to surfeiting, let us drink to drunkenness; let us eat and drink to excess: to study these things only for satiety and gurmandizing, and that fullness that may confound nature, and drown the spirits of men, and not build them up in the fear of God, and in thankfulness to him: this is that they mean here; Let us eat so, as that we may over-eate; let us drink so, as that we may drown our understandings in drink. When men cannot tell how to use the gifts of God moderately, they cannot eat as other men eat, but as monsters: they cannot drink as moderate men drink, but as sponges that devour all within their compass: that their bodies, many times, are so full of ballast; that the whole ship is lost even in the harbour: it is not able to hold all the water, but sinks under the burden, and is made a spectacle of misery to God, to Angels, and to men, to insult over. This brutish eating and drinking, savours of bestiality. Eating and drinking, it is the mere felicity of the beast in this world. As Cornelius Tacitus saith well: some men are like beasts, and go no further; if you give them a little fodder, they will lie slumbering, and be idle, and take no further care: such are those people, Psal. 17.14. Tertul. whose belly God fills with his hid treasure: those whose belly is their God, as Tertullian rightly describes them. Their stomach is their Altar. Their belly is their God. Their Priest is their Cook. Their holy Ghost is the smell of their meat. Their graces of the spirit, are their sauces. Their Kitchen, is their Church and Temple. And that Aculiculus (the most filthy part of all the body) is their great and admired Idol. As the same Father goeth on. Thou sayest thou hast faith, hope, and charity. Thy faith is boiling in the kitchen. Thy charity is in thy Cauldron or pot. Thy hope is in those diverse dishes brought to thy table. Thus Tertullian hath described the condition of these kind of brutish men. And we see that in ancient times, (before men had the knowledge of Almighty God) they placed a great happiness in this one point, of eating and drinking, to make themselves bruit beasts without understanding, as Saint Peter calls them, 2 Pet. 2.12. 2 Pet. 2.12. unreasonable brutish beasts. Insomuch, as one great King among them, when he died, commanded this Epitaph to be set upon his tomb: This I have, that I have eaten and drunken: all the rest is lost: that I have; all the rest, is left and forsaken: Tully. Aristotle. which as Tully saith well out of Aristotle, what other thing then this, could have been set upon the tomb of an Ox or bruit beast: to say I have nothing else, but that I have eaten, but that I have consumed and driven into my paunch, and so into the draught, that I have, and no possession else? But Christians have another language: those things we have, that we have learned out of God's word; the wisdom that we have gotten of heaven, and heavenly things: these things we have left us, when our life leaves us: and nothing remains, but the portion of these. Those that have read any thing of the Poets, they know what was the common language of seduced nature. When God left them to their own dregges, (miserable poor creatures) they had no further aims and intents, than these transitory and perishing things, the filling of their bellies: whose belly is their God, whose end is damnation; as the Apostle saith, Phil. 3.18. Phil. 3.18. Whose glory is their shame, and such was the glory of all the heathen. Another of them said, Eat, drink, and play: for after death there is no pleasure, Ede, bibe, lude, post m●rtem nulla voluptas. Horac●. there is nothing remains. Another comes in with his vie; and saith, The Sun, indeed, may rise and set, and rise again; but when our night comes once, (the night of death) we sleep for ever: and there we lie, and there is no more to be heard of us. Another of them saith, We must ease our youth, and take the benefit of it, as a flower: because it runs away with a swift foot. And another saith, use thy pleasures now; for thou knowest not whether ever they will come again: thou knowest not whether ever after, thou shalt have opportunity to enjoy them. Thus this beastly congregation of brutish swinish people, they apprehended with the greatest industry that could be, these vile pleasures of eating and drinking: as though there were a necessity of pleasures in this life; and that the greatest pleasure consisted in the palate, in consuming of meat and drink. According as this wicked crew which the Apostle speaks of here, said, Let us eat and drink, for to morrow we shall dye. There is no wise man would ever give himself to this most bestial fashion, were it but for the ill consequents of it: for to say the truth, there is nothing makes a man less like a man, then to be a great drinker; especially to be a great eater: such being the very monsters of mankind. Nature is content with little; and those that exceed that measure, are hated, and ridiculous to all men. To see, what mischief it brings to the body, to this little frame of the world! To see, what intolerable damage accrewes by it to the understandings of men! What gross heaviness it brings upon the body! How it takes away all nimbleness and agility! How it takes away all the powers of the spirits! How it confounds the memory! How it drowns every part of reasonable discourse! How it makes a man a swad, and deforms that proportion and comely figure that God hath imposed upon him! Every man knows these things, by common and woeful experience: and yet these wretches cry out, Let us eat and drink: As if they should have said, Let us become fools: Let us make ourselves mad: Let us drown our understandings: Let us disfigure ourselves, that men may not know us to be men: for nothing makes a man less discerned to be that which once he was, then excessive eating and drinking. Let us so eat and drink, therefore, that we may eat and drink in heaven; let us not so set ourselves upon our bellies, as to become sons of Belial. Let us take our bread here, as an earnest of that bread we shall have in heaven. Let us sit at our tables so here, as a representation of the 12. Tables, on which the 12 Apostles shall judge the 12 Tribes of Israel. Luke 22.30. Christ saith, They shall sit upon 12 Tables, and eat and drink with him in the Kingdom of God. It should teach us to eat and drink these temporal things, with conscience, with remembrance, with prefiguration, and signification of those eternal meats & drinks, which we shall have in the kingdom of heaven, by the mercy God. For although it is true, we shall not eat and drink there; yet because this life consists in eating and drinking; the holy Ghost hath set us down the model of the life to come, with such joys and delights, as may be compared, nay, which fare transcend eating and drinking; but can by no means better be expressed to us, than by these of eating and drinking. For to eat and to drink, and to reign, and to rejoice, and to dance and sing; there are no such things in heaven: but we cannot understand the joy in heaven, while we are here upon earth; except it be set forth to us by these foils. Therefore the Lord condescends to our capacity, and tells us of eating and drinking in heaven. Let us therefore, eat so here, as that we may maintain a hope of heaven: Let not our tables be made a snare here: Rom. 11.9. that which God hath appointed for our sustentation, let it not turn to our confusion. God hath not apppointed meat and drink to overthrow us, but to refresh us: to make us fit for his service, and more able to the works of our calling: let us therefore disclaim and abhor this brutish acclamation which these wicked wretches make, that have no portion but their belly; that are altogether for the gut; and let us repute them among the basest of beasts: but let us so eat, as those that shall receive eternal food in the kingdom of God. So much for the first point, the poison propounded. Now we are to see the cause that these men allege for themselves, 2 Point. Reason alledg●d. To morrow we shall dye. why they should eat and drink. For the wretched understanding of men is so depraved and corrupted by the judgement of God, that they will drink poison upon reason: these Epicures allege reason for their brutish course: and their reason is, because To morrow we shall dye. This was a close mockery; for when Isay told them in his time, they should dye by the judgement of God for their wickedness: they mocked God in the Prophet. As if they should say, he tells us we shall dye, he still threatens judgement, and we know not how soon we may be taken out of this world: therefore as long as we live, let us have a time of it; and while we live, let us live: since our time is short, let us take the benefit of that time we have: and so make it our happiness. See the wondrous stroke of God's hand, in blinding the understanding of man! We are subject (God knows) to the whole hand of God: and sin works shame and confusion every where. But there is no plague like this, when a man's brain is smitten; when his understanding is disturbed; when he draws false and base conclusions out of Idle and foolish premises: then comes the wrack and ruin of the poor creature. There is nothing so wretched and miserable in the world, as a mad man. And in the body of Christianity, there are none so mad, as those men that argue after a contrary manner; which upon strange premises, bring in unnatural conclusions. For, I beseech you, consider; doth it follow, because to morrow we shall dye, that therefore we should feast & jovial it out to day? nay clean contrary. It follows, rather, thou shouldest throw thyself down in spirit, and humble thy soul with fasting and prayer: and in all the parts of humiliation to God, to crave pardon for thy sins; and so to prepare thee a way to everlasting glory. How can thy meat be digested, when thou must dye to morrow? what man is so stout hearted, that if he knew he should dye to morrow, would feast to day? can such a man swallow down his morsels with pleasure? can he put over his drink with delight? can he have any taste or relish in these things, that is destinated a dying man? It is a wretched and devilish conclusion. And yet God gives over the wicked & wretched world, to draw poysonful senses, and wicked conclusions, out of clean contrary premyses. What is that thou sayest (saith Saint Austin) To morrow we shall dye, let us eat and drink? saith he, thou hast terrified me, indeed, but thou hast not deceived me. Thou hast terrified me, because thou sayest to morrow I shall dye: and perhaps so I may. The frailty of my nature is such, that I may dye to night before to morrow. Yet thou hast not deceived me: for if I shall dye to morrow (as thou sayest) I will fast to day certainly: Augustine. so Saint Austin concludes: and so would all reason conclude, even a natural man: for as Plutarch Plutarch. saith, there is no man, that if the Emperor should send him word that he should prepare himself; and that after three days he should dye: there is no man would be so brutish, as to spend that time with Whores, or in Taverns and Alehouses, and places of pleasure: but rather betake himself to his study and private meditations; to sorrow and anguish: he would spend his time so, as might savour something of a Philosopher. This the children of God have ever done. When Hezekias was told by the Prophet, 2 King 20.1. Set thy house in order, for thou shalt dye, we see what was his course: He turned his face to the wall, and wept, and prayed to God: and desired him to remember the faithfulness of his heart: he pours out his soul before the Lord. Here is the true disposition of a gracious man. It is also the act of a reasonable man: for reason teacheth men this, although they be not illuminated, nor have grace from above. But then, you will say, how follows the argument of the Apostle, where he saith, Let us eat and drink, for to morrow we shall dye? Be not deceived, etc. The reason followeth, thus: because these men to whom the Apostle speaks, had a certain knowledge of the Resurrection: they knew there was a better life: and although the Philosopher knew it not, yet he knew that there was a greater means to make men at peace with God; by a moderate life, rather than by an excessive course: and yet the Apostles argument is true. For suppose there were no Resurrection, for the good or for the bad, but that all should dye in a brutish manner as the beasts do: than it were true, this would follow, Let us eat and drink, for to morrow we shall dye. That is, let us have some thing in this life, before we go, for we shall have nothing after: let us take the pleasures and benefits of this life, while it lasteth. The last thing to be noted out of this point, is this, that it hath been always a received and common tenant of the world, that all men must dye. And though this rabblement were brutish and damnable in uttering these speeches to make so bad a use of the shortness of their life (which they should have employed to better purposes, and have redeemed the time, death so fast coming on) yet this bruit company were better than another generation that are in the world, who persuade themselves, that they are immortal. There are a sort of wicked men, whose horns are grown great; the mighty pushers of the world, that imagine they shall never dye: and upon confidence that they are immortal, they will do what they list in the world: not by eating and drinking (for they might be tolerated in these things) but they take away the meat and drink from the poor children of God: they take away their means and their liberties, take away their good name; yea, they take away their lives: and all upon a confidence of remaining here for ever; that no death, nor no change can assail them. These are the great Giants of the world, that trouble us fare worse than the Epicures do, even our mighty neighbours, our bloody malicious adversaries; our greedy enemies: who will show the latitude of their power, in avenging themselves: that by their sinful doings and wicked practices, fill the world with clamours, with indignation and blasphemy, and make men doubt whether there be a God or no in the world. These are they, that upon pretence of immortality, that they shall never be shaken; they confound all things, Churches, Temples, Widow's houses; whatsoever comes within their fangs, they lay hold on, and greedily apprehend it, to the overthrow of the condition of God's people in the world, and only live by the blood of other men. These are they that build their houses in sacrilege; Amos 2.6. that sell the poor for old shoes; these are they that grind the faces of God's people: Esay 3.15. that join house to house, and land to land; and like unsatiable beasts are still feeding on the blood. Esay 5.8. It were well if they would only say, Let us eat and drink: but they must eat and drink the blood of God's people, and feed upon the living Temples of the holy Ghost. A strange & woeful thing! yet thus do all our gripple miscreant Usurers, our great biting Extortioners: that in stead of doing justice in their place, think that God hath set them up, that they might pull all men down, and tread upon their necks: and that they might make their advantage of the havoc of the Church of God. These are worse than the company here mentioned: for they do nothing but eat and drink, and are harmless in comparison of these beasts of the forest, that destroy all that is before them: and the steps of their feet must be upon the necks of God's people: this plague the Church is worse troubled with, then with the Epicures themselves. I should now come to the Antidote which the Apostle gives: (but the time is upon expiration) Be not deceived; and afterwards to the speech the Apostle citeth out of the Poet, for the proof of his exhortation: Evil words corrupt good manners. Be not deceived. As if he should have said, The Antidote. although their words are fair and plausible to flesh and blood, yet they will merely deceive you: and there is no man that by his will would be deceived. There is nothing that grieves a man more, than to see himself deceived, though it be but in a trifle; if it be but in a jig or common jergan; if it be but in one of his riddles, or doubtful speeches: a man thinks himself greatly disparaged, if he find himself deceived. But especially if it be in a matter of moment; if it concern him much, than it grieves and vexeth him extremely: that either his wits should not serve him to find out the fallacy, or that by his foolishness and too much credulity, he should give himself to be made a prey to his enemies and adversaries to catch him. There is nothing that a wise man delights in more, than to apprehend the truth: and there is nothing for which he is more sorry, than to be deluded with lies and error. For as truth is the light of the soul, so error is the death of the soul: the depravation of all sense and understanding. It is a damnable mere nothing: Error being taken from a word that signifieth going out of the way. As we know a traveller that goeth a long way that he knoweth not, there is nothing more troublesome to him, than when he finds himself out of his way; and to go back again, and recover his former tract; it may be it is neither easy nor possible; and to go forward, the further he goeth, the grosser errors he runs into. Much more (beloved) is it in point of religion. To err in humane things, it is a smaller matter, and is soon corrected: but to err in divine matters, that concern the soul's health; it is a fearful by-sliding, a woeful outwaying: it brings a man to downefals, and to precipices of soul and body both together. It draws the ruin of the whole man after it. Therefore, saith the Apostle, Be not deceived; go not out of the way; but such words as these, drive you out of the way, they tell you lies, they lead you into the broad way, and you must seek the narrow way: for although the broad way have better passage at the first, yet there is nothing but brambles and downefals at the conclusion. The ways that God hath chalked out to us in his word, and by common sense and reason; from these we must not err: because we know not whether ever God will give us that mercy, to call us into them again, or no. So let me say to you, as the Apostle saith here: Be not deceived. Look to your judgements, look to your affections; they are always ready to deceive: they are always ministering matter of error and seduction: they are mere seducers: he that guides without God, he is no guide but a misguider: and he that leads without God, he is no leader, but a misleader. Take heed what thou thinkest, lest thy thoughts deceive thee; take heed what thou speakest, lest thy words entangle thee: take heed what thou dost, lest thy bad practice and evil conditions, at the last bring thee into byways and pitfalls of destruction; that thou canst make no deliverance of thine own soul. And then, again, the Apostle would teach us this: that these very necessary things, give us occasion of much error. Who would think that a man should err in these? these are the plainest ways that any man can take. For what way can a man take to save his life, but by eating and drinking in convenient time and season? And yet there is error in these things too. Now then, God be merciful to us for all the rest: if such gross errors be incident to the necessaries of our life, what shall we say to the superfluities of it? if our meat and drink be snares and pitfalls, to drive us out of the way of life eternal; what is our money? what is our malice? what is our quarrelling? what our proud and haughty conceits against other men? what are all our superfluities, that we give ourselves to in this life, but mere hells and distractions, and professions of our own damnation? We are subject to err in things necessary; for what so necessary as eating and drinking? and if we err in these things necessary, much more in our superfluities; much more in our garish apparel; in our haughty countenance; in our ambitious carriage of ourselves in the world; in hunting after preferments and honours; we may ruinated and break our necks for ever there: for these are superfluities. It is not needful to go garishly, it is not needful to have haughty supercilious looks above our brethren: behold, we may be damned in things necessary, much more in our superfluities. Therefore, be not deceived. There is error in the very meat and drink we take, Rom. 11.9. as the Apostle saith, Let their table be made a snare. If our table be made a snare, what are the rest of our affairs? what are our shops, what are our great bags put to usury? what is our bribing and seeing? what is our lawing with our brethren? what is our slandering and seeking the states and lives of others? what gins are these? If our table be a snare, what are these riches of mammon? the professed weapons of the devil, flags of defiance to all charity: these are snares indeed: a man that walks in these, he goes in the midst of snares, so the Prophet Hosea saith, Ye walk in the midst of snares: that is, they still entangle others and themselves. For there is no man that can slander his brother, but first he indangereth his own soul to the devil. There is no man that persecutes his brother, but first he himself is rejected of God. So he thinks he is only a snare to other men; and yet he is entangled in his own devices: God makes that net which he hath devised, to ensnare himself in: even that net he set to entrap others. We see what a care we should have of these mean things; meat and drink: there is great matter of error in them, we may be deceived by them, and so led in byways, that we never come again into the way of salvation. Now it remains, to come to the proof and demonstration of this, which the Apostle brings out of a Poet: for the words following are the verse of a Poet. The Apostle is so far from being ashamed to name a Poet, as that he doth it three or four times in his writings: to teach, us that there is use of humane secular learning, in matters of divinity. But this I must refer to the next time. FINIS. 1 COR. 15.33. Be not ye deceived, evil words corrupt good manners. THese words are a counterpoison against the former suggestion, pretended in the person of an Epicure, Let us eat and drink, for to morrow we shall dye. Those words are full of infection: and therefore they are in a figure brought in by Saint Paul, as serving his turn: to prove, that if there were no Resurrection of the body, than he accounts the Epicures good and sensible men, to take their time While they might have it. For he that looks for no portion after this life, there is no reason but he should take it some where: and therefore he must have it in this life. But, now, because all men abhor the doctrine of the Epicures, that the prime and chief good should be in pleasures, (in eating and drinking) therefore the Apostle puts it in, only by way of scorn. Yet showing, that the Corinthians were more senseless than those Epicures; because it is to no purpose for a man to abdicate himself from the pleasures of the world, if there be no hope of a Resurrection. But because it might be offensive to Christian ears, to bring in that poisonous speech of the Epicures, he now qualifies it, and gives an antidote against it, in these words: Be not deceived, evil words corrupt good manners. And every man should have a special care of his manners, they being the glory of a man. And these words that are spoken in disgrace of the Resurrection, by drawing men to enjoy the pleasures of this present life, as though there were no life after this: all words that tend to this purpose, are venomous speeches, infectious language, and corrupt the faith of men, corrupt the hope, and corrupt the whole life of a man. For none are of a more corrupt life, than those that think there is no life after this: and thereupon, give themselves liberty, and let lose the reynes to all kind of impiety, lasciviousness and looseness: even because they have no hope in God, concerning those things that are reposed for the righteous, in jesus Christ. So that here is first to be considered, Division into the Apostles purpose, and his reason. the Apostles Purpose: that he would not have us be seduced. Be not deceived, that is, we must use all means to keep us from the contagion and infection of these kind of discourses. And then he gives a reason out of the Poet Menander. For, saith he, all these speeches are evil words: and all evil words corrupt good manners: they take away the purity of life; whereby humane society is maintained. Wherein we are to consider, First, how it is that he citeth the verse of a Poet, a profane heathen man? To signify the lawfulness of that, when time and occasion require. Secondly, what is the matter and substance of that verse. Wherein he puts two great adversaries and Antagonists together: Good manners, and Evil words. And he showeth that there is a certain action passeth between them: and the one gets the victory, and is prevalent over the other. For although good manners be extremely contrary to evil words; yet by reason that we are borne weak, by reason that we are borne in sin, and in natural uncleanness and corruption: it comes to pass, therefore, that evil words applying themselves to that evil leaven that is in us; they bring in this monstrous effect of Corruption: then the which, there cannot be a greater deficiency. For corruption is the destruction of the state of the creature. And herein we are to consider, 1 What are manners: and what are good manners. 2 What is conference: and what is bad conference. 3 What is corruption: and how it is rooted, and wrought upon good manners, and how good manners should be carefully maintained. To speak of these in order: as God shall give assistance. 1 Part. The Purpose. First we are to note the Purpose of the Apostle here: which Saint Austin, against the Donatists, was fain to make a large exposition of. For they thought where the Apostle saith, Be not deceived, be not seduced, that he meant, get you from your Country, get you from your City, and run into some other Country; for among them you shall be deceived: have no conversation with them therefore. And by this means, they brought in that fantastical novel of the world, That every Church thought itself the only Church, and every nation, thought itself better than another nation: and every man, thought himself better than his fellow. The most luciferous pride that can be imagined, for if that once be suffered, there can be no charity; there can be no kind of conversing one with another: nor there can be no form nor face of the Church of God, being nothing but a mere body, of a schismatical company: being nothing but a lump of sand, which the wind drives to & fro: whereas the Church should be as a rock, or as the solid earth: which is not easily dissolved. It must be a great storm, a great earthquake, that must break off a piece of a rock; or that can scatter the earth, that is fast knit and compacted together. Aug. Saint Austin therefore, to take from them this weapon wherein they gloried; he tells them the sense of the Apostle: that his meaning is not, that they should make an outward separation, but a spiritual. He doth not cease (saith he) to bid you separate in a spiritual manner: for he bids you to take heed, that your minds be not wrought upon by these kind of witchcrafts: to believe, and to give consent unto the things that they speak. For the Apostle fears not your living together, in one City, or in one house; but he fears your consent: therefore he saith he would have you separate in your spirits: that is, to take heed that you be not deceived; that you do not misbeleeve: for those that believed the Resurrection, and those that did not believe it, they were two great factions in Corinth; and the Apostle would have them separate: not in place, but in manners. Evil words corrupt good manners. And you should labour to keep the manners of your holy faith, (which is the Queen of manners) keep that unspotted. Therefore the Apostles meaning is, that men should separate themselves in manners, one from another: not in changing and altering their houses or their Cities; but not to consent to a sinner, to do as he doth: nor consent to an heretic; to think as he thinks: not to consent to any man, that is mistaken; Augustine. to be erroneous, as he is; so Saint Austin truly expounds the Text. How be it Bernard Bernard. writing to certain Ladies and Virgins, that were Nuns; saith he, it is true, if you lived in the open plain places of the world, you ought not to leave your Country, for the contagion of the company of wicked men, but because God hath provided for you Cells, and Nunneries, and Monasteries, to live alone; therefore I wish you to make use of them, for they are best secured, that are within the walls: secluded from the sinful schismatical company of the world. Upon the authority of these Fathers, therefore, we ground this sense of the Text. The Apostle wisheth, that whatsoever suspicion there may be of opinions, and doctrines in the world, (either already prevalent, or else likely to prevail) to hold ourselves upon our tenants assured us out of the Word: & not to suffer ourselves to be carried out of the right way, either to the right hand or to the left. For the word is taken here, from the error of a man in his way. Go not out of the way; be not deceived; you know what the way of God is, and therefore woe be to you, if you follow your own ways: much more, if you follow the devil's ways; byways of error, that lead to nothing but destruction. There is no man that would err by his good will: it is a great deal of lost labour; a great deal of trouble, and a great deal of danger: a man must either come back again, which he cannot do without much sorrow and grief, or else he must go forward, and thrust himself into further danger. As those that use to travel, know: a man were better creep in the right way, than to gallop in a by-way, out of the way. So it is here, in the way of manners. It is a way of the fairest tract, and the best beaten, of all others; and the walking in it, is of greatest consequence: for either it ends in joy and happiness, and contentment, to him that prosecutes it, and holds on in it; or to him that lagges in it, eternal desertion, and forsaking of God. To teach us to walk in this way, Use. until such time as we come to the period and end of it: which is the salvation of our souls, for that is the main intention of this way. Therefore, as there is a way, so there is a quo and ad quem, to be considered: and the ad quem that is set forth unto us, in the word of the Almighty God; it is the happy end of our blessed travel, when we shall attain the promises; and come from travellers, to be comprehenders. Therefore, as the way of manners is the most considerable, and the best-way; so it stands us upon, to have care of that way, above all others; that we be not overtaken with errors and gross mistake, or if so it come to pass (as men are men, and so they must needs err;) there is none free from error, but God;) it falls out, many ways, that men (now and then are) driven out of their way, by contrary probabilities of byways, which sometimes seem fairer than the right way) than the next way is to make their error short; by coming again into the right way: for he that is out of his way, the further he goeth, the more fool he shows himself: and if he come quickly into the way again, he loseth the less time, and the less labour. All errors, and foolish actions, the less time they continue, the more honourable they are: but when they are protracted and drawn long, than they grow to be a second nature, and come to the height of wickedness. As the Poet saith, Salvation itself, cannot save that family, that throws itself into downefals and precipices. Therefore err not, or if you do (as you are but men) come back presently. I call you back now, you are in an error, you doubt of the Resurrection. This is a gross error, therefore take heed of it, and come out of it as soon as you can: recover the loss, and the distance of your way, and enter into the way that I set you: and I assure you at the last, you shall come to life everlasting, which is the end of all our travel. Now than the Apostle would teach us further, that we are apt to err in the lawful pleasures of this life: we wander much by eating & drinking. But there are diverse things wherein men wander worse, than in eating and drinking. For eating and drinking, be the necessities of nature: and though there be a great many occasions of error and stumbling in them, to those whose table is made a snare to them: yet there are diverse other things, that are fare worse than these. As for example, in the profession of merchandise: when men have no conscience to wrong men of their substance, of their lands, of their live, upon certain tricks and devices. If our table cause us to err, if our meat and drink cause us to go out of the way: what doth our buying and selling then? what doth our suits in law? what do all these slanderous base creatures, that get their living only by doing mischief? what are those idle courses, whereby men wrong and injure one another: and that by a profession? what do those bloody and vile actions of men, that set themselves to such a height of revenge, that they are not satisfied, till they have the very life of their brethren? These things are fare worse than eating and drinking, when men can never satisfy their malice, nor suffer the devil to tumble them fare enough into these mischiefs, when they will still be eating and drinking; but it must be the life and blood of the children of God. These men err more grossly and damnably, than the other, by this vile and cannibal behaviour. Therefore we ought to suspect these things, and call to God for mercy: a man can hardly trade in these things, but he shall be erroneous; yea, and a fare greater wanderer, than any drunkard or Epicure. A man cannot set himself to do mischief, to the life of another; to undermine another man's estate: but he shall be a fare more exorbitant sinner, than any that upon natural pleasures and delights, forget themselves. So much for the first part. I come now to the sentence itself. Evil words corrupt good manners. Therefore take heed, 2 Part. The Reason. be not deceived with those evil words. This verse is a saying of a Poet: a man that knew not God, nor had any glimpse of the Gospel of God, or of Christ. An ancient Poet, that lived about 300. years before Paul, and as Euripides after him, so this before him was famous in those Comedies and Stages: as being the father of good manners. Those Grecians having no better. Indeed, he is full of rich sentences, touching the life and manners, and conversations of men. Among which, the Apostle maketh choice of this one: which is in Menander, diverse times. As, in the Comedy called Thais: and again he hath it in his Bucolics, saith he; By conversing with evil men, thou thyself at length shalt evade and come forth, as evil as they. Euripides Euripides. also, is full of these divine sentences. We see the Apostle scorns not their sayings: but brings them into the garden of God, and makes a kind of flower of them there, plants them there, as we see he doth also, in diverse other places, Acts 17.28. Acts 17. when he would speak to the Philosophers in their own kind, he tells them those things that they worshipped as Gods, they were no Gods, but made with men's hands, stocks and stones that have no efficient power in them. For (saith he) We are the workmanship of God, and so he quoteth the hemystike of the Poet Aratus: Aratus. We are his generation; and in Titus, he quoteth Epimenides; Epimenides. the Poet of Crete or Candie: whereof the Apostle wrote, One of their own Prophets: he calls the Poet a Prophet: because as Saint Jerome Saint Jerome. saith, such kind of people as the Cretians were, they deserved such Prophets as those scorners and mockers: that speak of drunkenness, and for drunkenness, as the Prophet Hosea saith: Now he saith, the testimony of that Poet was true: and he quotes it, The Cretians are always liars, evil beasts, Tit. 1.12. slow bellies, Tit. 1. These three the holy Apostle Saint Paul quoteth, which were profane heathen men, all of them. To note unto us, that all truth comes of God: and we ought not to despise the truth, wheresoever it is spoken. For we see our Lord jesus himself, he dignifies Socrates and Plato with two sentences. Socrates. Plato. Math. 7.12. For where our Lord saith, That which you would have others do to you, do ye so to them; and that which you would not have others do to you, do not to them: This is the Law and the Prophets. This golden sentence, is the sentence of Socrates, mentioned by Plato, which notwithstanding, our Saviour Christ honoureth with his own mouth: and makes the sentence his own. To show unto the world, that all truth is from him, as he calls himself, The way, the truth, and the life. john 14.6. And then that other saying, where Christ saith, Luke 4.23. You will say unto me this Proverb, Physician heal thyself, which is taken out of Plato: Plato. being an ancient vulgar thing, as this was that Paul here citeth. So that we must not yield to the opinion of those men, 1 The lawfulness of using humane learning in divinity. that think there is nothing to be uttered in Sermons, but Scripture. This hath been a great means to bring in idleness, negligence, and ignorance into the Church of God. Such simple people, understand not what perfection God requires to be in him that is truly called a man of God; he must be like Moses. Acts 7.22. It is said That Moses was taught in all the learning of the Egyptians. And so Saint Paul wisheth, that the man of God may be perfect: that he may be made up as a full and perfect number in Arithmetic, that he may be fitted to every good work; which he cannot be, except he can speak to a Poet, after the manner of a Poet; and to a Philosopher, in the language of a Philosopher, unless he can accommodate himself to the party with whom he deals, it is impossible he should be a fit and complete man in the service of God. Now the Apostle shows us a rule here; that those things that are vulgarly known, and of common use; they make a better and deeper impression in the minds of men. Therefore they are most of all to be translated, and exhibited in speeches and Sermons to the people of God. The reason is, (as I said before) because all truth is from God: whatsoever these heathen men had, it was a glimmering from God. Rom. 2.15. And also because the Apostle tells us, Rom. 2. That the Heathens had the Law of God written in their hearts, their thoughts either accusing or excusing them: so that it follows then, we cannot reject or cast off their sayings, because they stand as matters of greater condemnation, or matters of greater persuasion, than other speeches: for mark how our Lord Christ concludes, out of the heathen: Woe be to thee Chorazin, Matth. 11.21. and woe be to thee Bethsaida: for if those works which thou hast seen, had been done in Tyre and Sydon, they had repent long ago. Behold how he argues from the heathens: so by the heathens actions, we shall have greater condemnation; then by those precedents we have in our own Schools: for if the heathens do thus, it is a double shame for Christians, not to attain their perfection. So when our Lord saith to jerusalem, that if the mighty works that he had done in her, had been done in Sodom and Gomorrah, they had repent long ago in sackcloth and ashes. He confutes jerusalem, by a strong and mighty argument taken from the heathen. Therefore the deeds and sayings of the heathen, are also to be noted, and remembered of us: because they contain much matter of profit, to set forth the truth and glory of God's word by. As Saint Basile Basile. saith in his Oration to the young man Procelius. There is (saith he) great matter of good, that lieth in the writings of the Poets and Philosophers: and every man cannot gather all the good. As we see by experience, when a man crops a flower from the earth, he can get nothing out of it, but the sweetness of the smell, or the delightfulness of the colour: but when the diligent Bee comes, he will make more of it: he will extract honey, which is as it were the very spittle of the stars. So when simple carnal minded men, read the Poets, and the Philosophers, they gather nothing but delight and pleasure: but when the diligent Bee comes, a wise man, a serious considerate man, he draws honey out of them. As Gregory Nazianzen saith, Greg. Naz. speaking concerning the same argument; saith he: As a man that comes into a garden of Roses, into a Rose-yard, he seethe goodly Roses, and goes to pluck a Rose, but in the mean time he labours to shun the prickle: so in reading of Poets and Philosophers, we should pluck the rose, but shun the thorn or prickle; always take the best, and leave that which is harmful. For there is a mixture of these: as the rose grows in the midst of thorns; so the doctrine of the Poets is mixed with barbarism, superstition, and corruption. Let us separate the dross from the gold; refuse the one, and take the other. To conclude this point; because I know every man doth not apprehend it well. It is true indeed, there is a great disorder in the quotation of humane learning in Sermons, in quoting of Poetry, and Philosophy: and hath been always. Therefore, I do not in all points confirm it, only that it may be it is certain, and that it must be in the Church, because arguments drawn from the heathen, are used by Christ and all his Apostles, yet there must be some cautions used in it. Cautions for use of humane Learning, in Sermons. First, they must be few, not many: for it is a most heterogeneal thing, for a man in preaching a whole hour, to speak nothing but humane learning: for he comes not there to be a Philosopher, an Orator, or to be a Poet, but to convert and win souls. Therefore his chief time, and the principal part of his speech, must be the word of God, exhortations out of Scripture, and instructions to life and good manners, so that too many of these are condemned. Secondly, they must be those things that are clear and plain, and fair, and that are commonly known: such as every man is acquainted with. As this, here, was a Proverb in every man's mouth: It was a thing notorious, no man could doubt of it. Therefore they offend against this rule, that fetch, and hook in they know not how, nor no man knows by what medium, they bring in such sentences: but to continue and stuff up their speeches, they bring in long and exorbitant sentences, and heap them up together, for ostentation. Lastly, they must not be things of affectation, but such as come naturally, as we speak, by way of common proverb; for proverbs make a great impression in men's minds; common sentences, sententious utterances, are most powerful. So to conclude this point. It is necessary for the Preacher (as Musculus and Calvin, and diverse other Writers conclude) to know a great deal more, than the Bible: to know more, than the study of the principles of Religion: they must be such men, as that no man may except against them for their ignorance and blindness: for they must have a taste of all things, and be able to draw out of their treasury, those things that concern the glory of the kingdom of God. And because the heathens had a kind of overrunning (as when the Conduit is full, the water runs at waste) so when God's people were full of light, and knowledge, some went over to the heathens, for they have read and heard of our books. Therefore truth, (which is the pearl or jewel of God, which is scattered) we ought to gather it together again. It was lawful for the Israelitish women, to wear the jewels of the Egyptian women. It was lawful for the children of Israel to possess the lands and goods, and Vineyards of the inhabitants of Canaan. So let us take this jewel of God, his truth, from these men that are unworthy to possess it, (as pearls are often found in the basest and filthiest places) let us take it and put it into God's jewell-house, where it hath its proper and natural consistence. Now for the substance of the sentence: 2 The substance of the verse, and the two Antagonists. it is between two great Antagonists and adversaries, good manners, and evil words: and which gets the victory over other; evil words corrupt good manners: that is, they put them down, and so get the victory; that they have no place or abiding any more in a man: so that it cannot be known where they were. The word manners, First Antagonist Good manners. although it be well understood, yet we may add something to give further light to it. It signifieth a certain habit in a man, that is acquired with long labour and diligence, and exercise: by which a man hath gotten it to himself. For there is no man borne with good manners: but he is borne as a beast, (as Aristotle Aristotle. saith) a little child is more harsh & untractable, than a beast: a man were better keep and bring up a young Lion, he may do it with less labour, then to bring up a child. For because God will punish sin in the first relics of it; therefore to show the misery and deformity of it, he suffers in children, the way of impatience and harshness: that it is the great and wondrous mercy of God, that ever they should come to perfection; and that they should have nurses to bear with them, to humour them, and follow them in all the ways of their corruption. So that manners are not natural, unless it be brutish manners: but those here spoken of, are not gotten but with a great deal of diligence. What a stir have we to overmaster that filth and corruption that is in our children! with stripes, with putting them to school; with exhortations; with all the means in the world, and all too little, to beat out of them that natural corruption, and that pestilent humour that is crept into them by original traduction of sin. But now the Lord hath given to the education of parents, and to those of discretion by long custom; to be guardians and guides to these little ones: that the rudeness of their nature, and the barbarousness of their affections, might be mollified. As the wild ground; the husbandman, by long tillage of it; and the wild Vine, by pruning and cutting of it: at the last he brings the wild ground to be good soil, and the wild Vine to be a fruitful one: so the Lord hath given a blessing upon the gift of education: that at last he makes these wild oats to be good corn, in the harvest of God: and he settles good manners, where there was nothing but furious brutishness. And when they are so settled, by long labour, by fear of punishments, by hope of rewards, and by such means as doth cultivate the ground of God: although it be long before they be brought to this, (for there is much war between these two adversaries in the Text) when these good manners and thus settled: then they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sitting: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is Sedes, Indoles & Mos. taken from a word which signifieth to sit, and keep residence. For being thus engrafted, and keeping residence, they are not easily wrought out again, for they come to be (as it were) a second nature: the law of manners, is not easily changed, as Saint Basile Basile. saith, because they were first imprinted, when the mind of the child was tender; therefore the impression goeth the deeper, and continues the longer. When the Lord settles the power of his grace, in a man; it is not easy for the devil to deface that impression: and he shall never do it utterly. Although there be diverse actions that may deface it in show, and for the present time: but the Apostle here speaks in another respect, although he may extend his speech to the manners of grace, among the Corinthians. But these things that he speaketh of (common profession, common religion taught) they were brought unto them by God, who is the husband man, as Christ saith, joh. 15. I am the true Vine, joh. 15 1. and my Father is the husbandman. This culture, whereby by diligent labour they were brought from the harsh Idolatry of the heathen, to know Christ: to come to the knowledge of his faith, of his life, of his death, of his miracles, of the benefits they received by the communion of his body and blood, of his blessed Resurrection, and the promise of the reuniting of our bodies, and of the return of our spirits: these were manners that grace had taught them; besides the common profession of Religion, for a man may make a profession of religion, and yet have no grace. Now if these manners remain in a man, he is past the danger of all the paws of Satan. The devil shall not be able to pluck up these plants, Math. 15.13. which our heavenly Father hath planted, as our Saviour Christ saith. But if we go no further then common reason and profession, and content ourselves with the outward form of religion: then comes that to pass here spoken of, that evil words corrupt good manners, and though good manners be settled of themselves, and keep their residence strongly: yet the mightiness of our enemy is such, that he will pull them out, except they have a deeper impression by the spirit of God made in us. Now we come to the other adversary, which is Evil words Second Antagonist, Evil words. The manners are called good; and the language ill; not according to the estimation of men, but according to the sheckle of the Sanctuary, the balance of the Sanctuary: it is that that maketh good to be good, and evil to be evil. For many languages among men are accounted good, that are base and evil: and many manners are accounted evil, that are perfect and good. Therefore, if we will examine what manners are good, we must not repair to the Courts of men, to the fashions of men: for sometime they are accounted most unmannerly amongst them, that are the best mortified and sanctified men of all others. Nor when we come to examine what are evil words, what is wicked discourse and speech; we must not measure it by man's judgement: but according to the Rule and Canon, and square of the word of God. It is that that judgeth men, to be good or ill. It is to be observed, that the word here hath a great elegancy in it. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifieth such manners as are of great use and profit. And so, indeed, from all kind of goodness; from all honest parts; there is great profit, profit for a man's self; profit to his body; profit to his soul; profit to his state; profit to his neighbour by his example: so good manners be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, things of use and profit: whereas the actions of ungodly, wicked men, they are unprofitable. As the Apostle saith, Have no fellowship with the unprofitable works of darkness. This language, here, this ill language: Ephes. 5.11. it is called Caba, taken from a word used in war: Quaere. The Greek word here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth fearful, cowardly, slothful. the Cabaly, they are flying away still, and running back: so in evil, there is nothing but trembling and fear, and running back, and want of security: a man knows not where to lurk safe; therefore he turns him this way and that way, and runs before any man persecute him, as the Prophet saith. We see the quality, now, of these Adversaries. Now we come a little to their fight, how they meet together, and who overcomes. Corrupt good manners. Good manners being well settled in us; and coming to be a second nature, Thi●d point, the action betwixt Evil words, and good manners: they corrupt them. (as it were) the spirit of God being our guardian: they become impregnable against the devil. But if they have a small and slack guard, and are entrenched only within the bounds of reason, and common religion, or a perfunctory profession: then Satan is powerful; and the examples of the world are bewitching; and a man's own flesh, his own self, is false to himself: and in a moment or short time, they make such a battery and assault upon him, that all the whole Fort is yielded to the devil; and so evil words corrupt good manners. If good words could amend evil manners, it were excellent: and so sometimes they do, by the blessing of God. But on the other side, there is a fearful loss: which is frequent and common: for whereas, once good manners mend evil, a thousand times, ill manners, corrupt good: for we have a devilish disposition in us, till the Lord work it out by his spirit and this devil is so false, that if we want corruption, rather than we will not be corrupted, we will corrupt ourselves, and turn devils to our own souls. For what else are these common and daily fashions, that are used in the world, but a voluntary seeking after corruption? Psal. 4.2. as the Prophet saith, Psalm. 4. How long will ye seek after lies? All these devices, whereby we pamper this flesh of ours, they are mere hunt after corruption, that though corruption flee from us, yet we run after it, and overtake it. This pride, and pranking of these poor tabernacles we carry about us; which are nothing but dust and ashes. These extraordinary eatings and drink, These high surfeitings, These great and mighty spend: What are these, but very voluntary running a whoring after our own inventions; and a seeking to be corrupted? And because we think there is nothing without us, to corrupt us; therefore we will have it within us, rather than we will want it. Bern. 1 Tim. 6.9. Saint Bernard speaking of that place of the Apostle, Those that will be rich, fall into diverse snares. oh (saith Bernard) our rich men, if they had heard him; they would have wished they had had more snares: and think themselves miserable, because they have not. So although they go to hell, they care not: if they can but make themselves heavy laden with this thick clay, Habac. 2.6. as the Prophet speaks; They care for nothing else. The like corruption is upon all men, and especially in these days: there was never more corruption of manners, than in this last and sinful age of the world, of which the Lord foretold, and we by lamentable experience find it: corruption grows so strongly every day. The word Corruption, signifieth in the best and most common notion, to bring a thing to worms: to bring it to louse; as the body of Herod, by the stroke of the Angel for his proud speech, was brought to Vermin and Lice in a moment. So all things that are corrupted, they grow to a mouldering out; of which mouldering, there grows worms: if the matter be vegetable, or had any life in it, corruption being in itself a mere alteration, to a not being, from a being. As generation makes a thing to be, that was not before: so Salvianus Salvianus. saith, those things that be corrupted, are not themselves any longer, after they be corrupted. So consequently, in the manners of men, when they be corrupted, there is such an alteration and change, that a man cannot say that this is the man. We see by woeful experience, how quick corruption is, that in a short time, a man cannot know one to be the same. A youth that hath been educated in the fear of God, for fourteen or fifteen years, and is well grounded and settled in the schools: send him into another part of the world, but one half year; and many times all the frame and building of his former education, will be utterly ruinated: and the party so corrupted, that a man would wonder at the beastliness and strangeness of such a fatal change. From hence come those frequent complaints, every where in the Church of God: there are so many blasts of adverse wind; so many examples of filthiness in the world: that they change every thing, and take away the gloss, and beauty, and perfection of it; and instead of the Image of God, they embrace the picture of the devil: and it is done before a man is ware, so quickly are we deceived, and so soon brought to destruction. Bern. As Saint Bernard saith well of such. What art thou come to now? what a Saint hast thou been in time past, and what a devil art thou now turned too? thou begunnest, fare better than thou endest; and the first time, the first part of thy graces, were more excellent than thy latter times are. Oh what a great change there is? how unlike is this man, to that child? being a man to thyself now, when thou wast a child: nothing is more fearful than this. Let our gold and silver corrupt; let our garments corrupt; let thiefs break through and steal them; let all things without us corrupt. But let us keep our manners, pure; they are our best and choicest treasure, that should sit in our minds, and keep their residence in the Court of heaven; in the soul, and conscience. God forbidden, that they should be corrupted; or if they be, let us labour to return presently to grace: whereby corruption may be amended, and a reparation made, by the Spirit of God. Evil words corrupt good manners. Where natural corruption is, it comes always from a kind of heat; from a strange outward heat: all corruption, whether it be of fruits, or the corruption of men's bodies, or any other thing; it comes with a certain outward heat: which frightens the natural heat, and overcomes it, and so works all to a beastly and monstrous disease: and so to a mere nothing, at last. Corruption. is made in the tenderest things; those that are more solid, receive less corruption, and endure longest. As stones and trees; because of the hardness, and firmness of their natures, they remain longer uncorrupted: and perhaps there be some stones, that never knew what corruption means, but those things that are most tender, are most subject to corruption: because the Air (which is the mother of life, and death, the mother of generation, and corruption) where it is able to disperse the dimensions of it, it works corruption: as it gave beginning, so it works an end. It is the plague of God, upon every son of Adam, that the same air that gave him life, it works also his dissolution. In corruption we may observe, that the finer the thing is, the worse it is corrupted: the nature of things that are most finely modulated, when they come to be corrupted, they have the vilest stench and corruption, of all other: there is nothing that is made so exactly, as the body of a man: yet being dead, there is no stench like unto it; always, the corruption of the best things, is the worst: Thus it is also in this spiritual corruption. The manners which the grace of God, and good education hath planted in man (the wild natural disposition being rooted out, and the grace of God being planted in, and grafted) there it keeps its seat, and residence: and as long as it is free from external, and outward danger, it is well enough; but when there comes an outward heat; and the air to work upon it (that is, temptations from abroad; temptations from the devil; bad examples in the world) this outward heat, it works upon the substance of the inward stock; and before a man can think of it, entereth and pierceth; jonah 4 7. and corruption makes way (as the cankerworm in jonas gourd) that though it was green and fresh in the morning, yet it was down, and withered before night. Again, as the tenderest things, soon corrupt, so men of the best wits, of the best judgements; men that have the greatest memories; men of the most dexterious spirits; their minds (by God's just judgement) are most subject to sin, and gross corruption. Every man doth not serve the devil, with like affection, and with like spirit. Some know how to serve him, after one manner; and some after another: weaker things, are subject to less corruption: but the finest, and the tenderest things; are soon corrupted. As the fairest, and goodliest flowers, are soon blasted and withered. To conclude this point; When these things in men, are corrupted; it is the worst corruption, that can be. When the understanding is corrupted, as the Apostle speaks, To the clean, Tit. 1.15. all things are clean: but to the unclean, all things are polluted and corrupted; even their understandings. When a man's brain is tainted, when his understanding is corrupted: it is most pestilent. When he takes lies for truth; when he follows errors, instead of the Oracles of God. This is not the condition of a man, well educated by grace. Therefore, I beseech you, let us say with the Apostle, Evil words corrupt good manners: and let us take heed of all ill manners, and ill speeches, which is the next, and the main thing, that I should come unto. I shall speak but a word of it. The word signifieth not only a passing, flying word; but a settled discourse of a company, and society of men: a kind of league, that men have together: for the words that are flying, and passing away, they may be rejected and cast away. Every wicked man that speaks ill, and wickedly, he is not presently apprehended, or liked of: but if a man still keep on, and make his discourse of it; if he make it his disputation, and argues the case: now the danger comes, there is nothing worse than such ill words, to corrupt good manners. Our first parents Adam and Eve, were corrupted so, even by evil words. The serpent offered them no violence; but only spoke an evil word: and so he conveyed that poison. He did not offer according to the power that the devil, the wicked Angels had, to hurt their bodies: he offered them no injury by force: but he spoke the word, and so entered into Eve (into that grace and justice, that was originally in he●) and corrupted it in a moment. Behold, how soon one spark of fire, kindles a whole stack of corn! how one scabbed sheep, infects all the flock? It is infinite to see, how corruption grows, and spreads itself, like a tetter: that it is seldom or never restrained and limited, except the Spirit of God use a mighty hand in it. And as it was at the first, so it is now: as Saint Austin saith, Aug. Thou killest not thy brother by the sword, or by a violent hand; as Cain killed Abel: but thou dost as bad, thou speakest a bad word; thou givest him bad counsel; thou givest him an ill example; and that is worse than to kill with the sword: for the sword goes but to a man's body; but evil words, they go to the heart, to the soul: and always the infection the deeper it is, and the nearer the heart; the more dangerous, and the worse it is. Evil words, corrupt good manners. If evil words corrupt good manners, What do evil books then? for as long as the word is but spoken, it is but wind; that goes and comes, there is no great regard to be had of it, it is a lighter matter; and he is a perfect man, that never slides, and stumbles in his words: every man will give a man leave, to toss, and roll himself in his words: and will take it, when it comes to his own turn again. But evil books, lascivious wicked books, that are set forth; when they are exhibited they remain, and hold on. Therefore, certainly, if they shall be damned, that speak ill words, which tend to the subversion of good manners, and to the corruptions of God's children: if they shall be damned ipso facto (as all must confess) it follows then, those that study damnable books, abusive things; whereby the good manners of the children of God are cast into hazard: these shall receive double damnation. If bare evil words are so dangerous, what are they, when they are set out to the full: when the devil will not walk only in bare words, lest he prove foolish, and contemptible: but he will strut it out in action; with a lively voice; with a goodly fair complexion; in stately habit; in all pomp and gallantry of apparel: when thus men in a goodly feature, act it for the devil (for they do nothing but set the devil's poison in a fair glass, or cup, and give it people to make themselves drunk of it) it must needs be more venomous poison, and more pestilent mischief, that comes to the soul by reading, these books; then by other things. The Philosophers tell us of a filthy kind of creature (differing from all other creatures) which engenders at the ear; the conception of the female is at the ear, and the generating of the male, is at the ear too. Though this may be a fiction (as it may be true for we are ignorant of diverse things in the body of nature) yet it is true here; there is no man that is a child of the devil, but he suffers him to engender at his ear: by hearing ill words, and rotten communication. Colos. 3.8. Let no filthy communication come out of your mouths, saith the Apostle: for this breeds embryos for the devil, it breeds brats of perdition, and confusion; and so foully corrupts the good manners of men, that a man cannot tell whether the footsteps of God are left there or no. Lastly, if evil words corrupt good manners; what do ill manners, then? They are fare more attractive than evil words; and more poisonous; they must needs be more hurtful, to good manners: for they are directly contrary. Between words and manners, a man would think there were small opposition: for the one, is settled; the other, flitting: the one, being grafted; the other, movable. As for evil manners, they are more engrafted, and settled; then good manners. For there is no good man, so good; as a bad man is bad. Therefore, when a man sees ill examples, then comes a fearful corruption, presently. When a man sees another drunk before his face, it is a greater invitation to him, then when he hears a word spoken in the commendation of drunkenness. When a man seethe another do a thing that is ungodly and wicked, he is animated to it more, then if he only heard of it, or were counselled to it. Let us take heed: for our times are not only full of evil words, for the corrupting of our good manners; but also full of evil examples; of base manners, that destroys almost humane society: that only among a few, there is a reservation of the good seed of the Gospel; among the rest it is scattered, even among many that make a greater profession of it than others. Therefore let us conclude, that seeing evil words corrupt good manners; much more do evil books, evil writings, evil shows, and plays, and theatrical pomps: and most of all, evil manners. Let us take heed, therefore; and if we cannot command our mouths, from evil speeches (corruption running so through the generation of men, that none can free himself) yet let us take heed that we do nothing before others, that may give ill example: for that is a great infection to their souls. I should now come to the kinds of ill words: for the Apostle excepts none. And although a man cannot take notice, of all the kinds of them; yet the speecies of all, the chief, and common kinds, our Religion, and common understanding, will suggest unto us, namely, what is good, and what is bad, the conscience is ruled by the word; and the word of God, shows what they are: the word shows every thing, that is hid in darkness. First therefore, when men will give others ill counsel, not to put up wrongs. Many will say, If it were my case I would follow it, and not put up this wrong: when they will incite a man to vengeance, against his brother. These are ill words, for they corrupt good manners, the good manners of patience: and there is no sweeter manners, in a child of God, then for a man to forgive another, as he would be forgiven. It is that virtue, wherein every Christian should possess his soul. And this patience, the devil goes about to corrupt, by this means. Luk. 21.19. Therefore let us take heed of these ill words. Again, those words that make for pride, as flattery (the most pestilent engine of the devil) these words corrupt good manners; even the good manners of modesty: and makes a man so insolent, that he knows not himself. They so puff him up to destruction, that he proves nothing but a bladder, instead of a man: a mere monster to men. There is nothing more ridiculous, than a proud supercilious man. Therefore, the words of flattery, are to be weighed in the balance of the sanctuary: that they may be known, and detested. These be corrupt words, as can be: for they work upon the good manners of humility; which is the grace of graces: they trouble, and molest that, and make a man forget both God, and himself. These evil words are to be shunned and hated: which are too common in these times: for no man can endure that a man should tell him his own; that he should tell him the truth, but he shall be accounted an enemy for it. But those that can sooth men up, with words smooth as oil, they shall be best welcome: but such clawback's, and flatterers, are carefully to be avoided. Thirdly, Evil words corrupt good manners: Therefore words that tend to scandal, words of information, and detraction, these corrupt the good manners of love: which is the noblest grace that God's child hath. When friends shall continue in love and concord, many years together; and a fellow shall come and work them at odds, by carrying a tale of this man to the other, and of the other to him: these words are no sooner drunk in, but poison is taken; the parties corrupted, instantly, and those that were intimate friends, fall to be deadly and mortal enemies. Take heed of these, and account them in the number of evil words: for they corrupt the good manners whereby the Disciples of Christ are known. For by this, joh. 13.35. saith Christ, shall all men know, that they are my Disciples, if ye love one another. Fourthly, Evil words corrupt good manners, therefore all words that tend to lasciviousness (that idle talk that is used at Tables, concerning the love of women, concerning the order of that blessing, that God hath appointed for the multiplying of mankind) these are common evils: every man gives himself liberty, to talk and jest of such things. But these jests, are evil words. And whatsoever colour of phrase and figure, they seek; as figge-leaves to cover this nakedness before men; yet it appears through and through, in the sight of God: who cannot endure that such idle words should come from those, that should work out their salvation with fear and trembling. Phil. 2.12. Let us take heed of these idle jests; wherein men and women strive, who shall go foremost, and who shall go out of the way furthest: but when they will come in again, God knows. Lastly, Evil words corrupt good manners: therefore those words that tend to idleness of life; or that make men idle for the life to come (which are chief intended here) all these are damnable instigations, and suggestions of the devil. As when a man shall say, Take thy time; Enjoy thy pleasure; Pay no debts; Live upon that thou hast; Provide for thyself, Break, and be bankrupt. Have no care of these things: for thou mayest safely crave pardon of God for this sin, as for thy other. God forgives sins, and therefore will remit this. This is a damnable corruption of good manners: it corrupts the good manners of justice, and equity, even that justice and true dealing that should be between brethren: which is the life of all society, and that which keeps the world together. These devils are to be shunned, as the very roar from hell. And especially those idle jests that concern the Scriptures, and matters of this nature, that we now speak of: when men, like bruit beasts, will take upon them to jest out of the book of God. Such as can prompt themselves with more Scripture, to make jests, and fooleries; then they can remember upon their deathbed, to give them comfort. These that in their cups, can abuse God, and his book, to his face: they are the firstborn of the devil: even such as either wrist the Scriptures to a bad sense; or else make jests of it, to an idle purpose, for vanity and foolery. These jesters with the Word of God, are the greatest corrupters of good manners: for they take away the fear of God, which is the great good manners of a Christian: and they take away the authority of the Scriptures, by which we are all bound to the Lord. So likewise, for all matters of disputation. He that speaks before weak minds, that much may stagger their faith: this is a corrupting of good manners. In our time, it is the fashion; we will dispute of all religions, when we meet: and one is for this matter, and another for that; and there is a sort of poor things about us, and they hear all, but know not who to hold with: as having not discretion to make a difference of things. But he that makes the greatest clamour, and that hath most voices, shall carry it away. By this means, they kill the good manners of people: and take away that orthodox faith that should be in men. It is a wondrous thing to observe, how the Devil labours to make these kind of disputations! When a man is resolved for the truth, yet (saith he) it is no matter; hear what these men can say; they bring some colour of arguments for it; they do it with a good wit: hear them: I wish thee not to yield; only see their reasons. By this means, we have lost within this short time, an infinite company of Protestants. The venom hath been so strong, that they have not been able to work it out: and so they have been brought into gross heresy and Apostasy, and fallen quite away, by this means. Let us take heed of this: these strike at the main; they undermine the very foundation: other things, may more easily be mended. For when a man shall suffer shipwreck in his understanding, and in his apprehension of God: It is a thousand to one, if ever such a one be recovered. So (to conclude this present point) vile speeches in a man's mouth, concerning the Resurrection; is a damnable thing. For this is the main end, of all our profession: this is the hope, and fruit, the harvest of Religion; the resurrection of the body: and if that be called in question, or made a jest of; or the majesty of it touched: Luther. there must needs be a great concussion and shaking of the whole house and frame of Religion. Therefore those base words used in former time, which Luther saith were used among the Saxons. Saxons. They had a gross proverb amongst drunken fellows. Sirrah (saith one to his fellow drunkard) dost thou think that I have not another companion within me, to this outward companion: that is, a soul to this body? And his fellow would answer, Yes: Why then (saith he again) I persuade myself that they will dye together, as friends; and the one shall not outlive the other. We two spend our time, in drinking, and good-fellowship; and it is hard if my friend within, be not better than my friend without. But (as Luther saith) if the devil should have come from hell, he could not have spoken worse. I am loath to speak these things; lest men take hold of it: but we must open them to the children of God: that they may know, and beware of these evil words. There is another company of drunkards, that when they are met at their pots, they will talk of the Resurrection: whether they shall know their friends, in the other world, and discourse concerning the blood of God's children, that hath been let out by physic; and concerning the hairs of their head, which they have lost. Such strange devices men have, to mock out the kingdom of God, and the glorious relation of the Resurrection. There is another company, and they will not be buried in the Church, by reason of the tumult that will be at the Resurrection: lest they should be overwhelmed with the weight of them. These beastly things, these dialects of hell, if Christians admit them into their ears; they are in danger of damnation by it: but if they take them into their mouths, they are in danger of double and triple damnation. Let us know the holy things of God, let us use these holy and glorious mysteries, with honour and reverence: and let us not meddle with them, but with humility, and prayer, and great affection. For these words, that go about to make these holy things profane, and to make these pearls fit for swine: they are degenerating, corrupting, base words: and a true Christian, should wish as the Poet in the Comedy, when he heard that which pleased him not, I would to God, that this man were dumb, or that I were deaf: that either he could not speak, or that I could not hear these beastly things, that ruin the state of the soul, and abuse the apprehension of the majesty of God, to looseness, and to beastliness. FINIS. 1 COR. 15.34. Drunkards, awake justly, and sinne not: for diverse have not the knowledge of God. I speak this to your shame. Or as the words signify: Awake from your drunkenness justly, and sinne not: for many (certain of you, some of you) have an ignorance concerning God. I speak this for reproof. AFter the Apostle had showed the great danger that comes by pestilent discourses, and communication; and had given them charge concerning it, take heed, be not deceived: he now concludes all that point, and makes way to another; which is the most notable demonstration, the most gracious remonstrance, of the manner, and order of the Resurrection. And so he gives (as it were) a bar unto them, to stop their ears against all contrary speech, and discourse. For those that will be content, to entertain discourse contrary to the doctrine of the sGospell, they are seldom or never brought to be chollers to the Gospel. Satan ever sharpens the wits, and whets the tongues of men, to rise up in confutatorie speeches: that tend to the disgrace and calling in question of the truth: and if men will but lend their ears to it, the Lord will give them over in just judgement, that they shall be ensnared, and entangled with it. Therefore as Plutarch Plutarch. saith well, concerning young men's reading of the writings of Poets, and lascivious poems, that they should be well armed, that they should arm themselves with Amphitedes: (which was a certain fence for the ears) Those that were wrestlers, and fought with the club, they were armed with these Amphitedes: which were made of some hard matter, that so they might keep the blow from their ears; that upon the sudden they might not be stounded, and dazelled, and struck down, but might stand the longer in the fight. Therefore they had these Amphitedes about their ears, when they fought at the club. And (saith Plutarch) these aught every young man to take, as a special munition against evil speeches. For there is no blow (either with staff or club) that afflicts the body, or so stounds the brain of a man, as evil and wicked speeches infect the soul. Therefore the best way is, to deem such speeches base and impious: to turn the ears from them, and to give no audience to them. For there is nothing in them, but mischief; the mouths of wicked men being nothing, but as the raw graves, as the Prophet saith: Psal. 5.9. Their throat is an open sepulchre: that as the grave where a corpse hath been lately buried, being newly raved in, there will a filthy vapour & stench exhale and come forth, to the danger of all the standers by: so the throats of evil men, their wicked speeches, are as a raw grave & sepulchre: which when it gins to be opened, let all the company run away, as fast as they can: for there is a deadly stench, that will infect them. Their throat is an open sepulchre, they breathe out the blasts of death, of filthiness, and corruption. And now he proceeds further, and tells them, that if they enter into the substance of the things which those men speak; they are mere idle dreams of a drunken man: their speech and communication is the most senseless of all other. Therefore he saith, Awake ye drunkards to justice, or righteousness. Showing, that all those words that are any way against God, and his power, and glory in the Resurrection; what discourse soever it be, that calls that in question: it is nothing else but as Saint Basil Basil. calls it, the mere dream of a drunken man. It is an idle thing, for any man to hearken to a drunkard's speech (especially that which he speaks between sleeping and waking) so it is much more idle to hearken to these evil speeches, and discourses of these blasphemous mouths. Now because the Church of Corinth hath been infected with this cup, and hath taken so much of it, that many of them are drunk with it: Therefore I will you (saith the Apostle) to wake now while God hath given you time, and opportunity: while by my ministry, and the rest that shall succeed me; he gives you summons, and calls you to wake out of this drunken humour, from these wicked speeches, that tend to sensuality, and carnality. Let us eat and drink, for to morrow we shall dye: and what shall become of us when we are dead? These evil speeches, are the dregs of hell, and the lees of this deadly wine: you have taken in abundance to yourselves; therefore as soon as you can, awake. And so wake, as you may stand up to righteousness, and follow that, and walk therein, for ever hereafter: for there is difference in them that are waked out of sleep. Some are awaked with less noise: the creaking of a door, the least noise in a chamber, will wake some. Such are those, that are of tender hearts in God's Church: the least advertisement and admonition will bring them home. Others are profoundly and deadly asleep: such as are spoken of here, drunken men; that are more violently asleep then others: they cannot be drawn from it, without extremity; they cannot be waked, without calling, without jogging, or pinching, and whatsoever means can be used to recover them: yea when they are awaked, except they be taken when their sleep is mellow; they grow into desperate fury and madness. And some, when they are awaked, they go not to their work; they set not to action: but like the foolish sluggard in the Proverbes, they cry, Prov. 6.10. A little more sleep, a little more folding of the hands: a little more turning and tossing, as Saint Austin saith, Aug. A little more sleep, a little more slumber; and I will rise now, and now: but now, and now, have no measure nor bounds in them. Now because there is such difference in men's wake, the Apostle sets down the manner, how they should wake. Awake sufficiently: not so as to return to sleep again. The sleep natural, must be iterated and repeated; men cannot always wake: but they must have some time to revive, and refresh their spirits, with the vicissitude & change of sleep. But the spiritual waking, is of another nature: it must be undertaken upon such conditions, and performed so; as that we never return (by our good wills) unto sleep, or if our natural infirmity carry us so fare, yet never to snort, and slumber in sin any more: but to wake to righteousness, and to do that which is good, in the sight of the Lord. And then, because it might be somewhat doubtful, what this is that he saith, Awake justly to righteousness; he expounds himself in the next words, Sin not. Psal. 4.4. A phrase common among the Hebrews, Psal. 4. Commune with your own hearts, and be still, and sinne not. So here he tells what he means, when he saith, Awake justly, that is, give not yourselves to sin, and corruption, for that is the beginning of all these mischiefs. Sin, is like Cyrces' cups that inveigles, and drowns men in slumber; that they never rise again, without the wondrous mercy of God. Therefore take heed you fall not into it, because that brings all other evils: it is that which brings the corruption of good words, and good manners, and you fall into them, because you have no care of your conversation. That is the first part of the Text. Then in the second, he gins to deal more nearly with them, and tells them of their proper faults: that they were ignorant in things concerning God, that they knew not God, which is the main object of all our knowledge. For those that know not God, or know him but by halves, that call in question the omnipotency of God, concerning the raising of our bodies: they are merely ignorant of God. He that doubts of God's power, concerning the raising of the dead, he were as good know nothing of God: for he limits, and straightens the hand of God, and makes him inferior to himself, and inferior to his word. For his power, is greater than his will, and his will is revealed in his Word, and his Word tells us, that he will do it. Therefore, certainly, he can do it, because he can do more than he will do. Therefore, he that calls in question these things, he were as good to have no sense or taste of God at all. He knows not God, he denies the prime and chief thing that is in God: and therefore he knows him not. And so it is with some of you; you have an ignorance concerning God: because you call in question his power, in this mighty benefit, the resurrection of our bodies. And then, lastly, he concludeth, with mildness and sharpness; and mingleth both together: I speak this to your shame. As if he should have said, partly I am ashamed, that I have spent so much time, and so much labour among you: and yet still you are in such waver as these, and are no better persuaded in the omnipotent power of God. But as I speak this to your shame, so I would not have you despair: but only to take shame of your fault, and so be brought to Repentance. I speak it not to bring you to a confusion eternal; but to a healthy confusion: a confusion that brings conversion; that conversion may bring salvation by the mercy of God. I speak it not to overthrow you; but to waken you that have been intoxicate in a deep sleep, by the wicked communication of these men. This I take to be the sense of the Text. To proceed in order. There are three parts. Division into 3. Parts. First a counsel or exhortation. Then a serious expostulation. 1. An exhortation. 2. An expostulation. 3. An Increpation. And lastly, a forcible dealing, by way of Increpation, whereby he doth as it were by an holy violence, compel them to enter into the ways of God: and to be reclaimed from their sins. The first is contained in these words, Awake to righteousness, and sinne not, 1 delivered. And that, First, in figure, and then, In plain speech. The figure in these words, Awake to righteousness. The plain words follow, And sinne not. The one interprets the other. In the figure, there are two things. 1 There is an Act, to awake out of wine; awake out of drink, for so the word signifieth. Then secondly, there is the term and manner, whereto they must wake. Awake to justice, awake to perfection: not as men half asleep, and half awake; to turn on the other side, and take a nap: but to wake fully, and freely. It is such a waking, as a man may be expedite to work in the function of his life: whereunto all waking men are disposed. Then in the plain words or exposition; he shows likewise two things. 1 First, that sin is the mother of all error, of all gross, and base communication. 2 Secondly, that by the grace of God (if we work with the grace of God) we shall not sin, that is, we shall not sin in that gross manner, as these creatures do. Although all men be sinners, yet if we will tender the grace of God that is in us; we shall so live as that we shall not sin, according to that phrase of Scripture, which is afterwards to be expounded, namely, not with a full consent; not with a high hand; not to continue in sin, not to despair in sin: but we shall know, that if we do sin, we have a Mediator of our reconciliation; we have a Mediator which is God and Man Christ jesus, 1. Tim. 2.5. 1. job. 1.1, 2. who is the propitiation for our sins. Then in the second part, in the exposition, there are two things to be considered. First, he tells them of their fault, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉). It is a word that we cannot well utter in English, nor in Latin: it is hard to be expressed in both languages, to be ignorant of God. And then, because he would not offend all the company, for a fews sake; he saith, Some of you have not the knowledge of God. And then, lastly, the Application of all to them: he saith, he speaks it to their shame, that is, either he was ashamed to spend so much time, and labour to so little profit: or he spoke it to their shame, as the common Text reads it, I speak it to your shame. But yet it is such a speech, as is not uttered in a virulent manner; to cast them away; to make them despair: but to bring them home, that they might know what they ought to do for the time to come. These are the branches of the Text. Of every one of these, as the Lord shall give assistance: and but a word of every one, because they are common obvious things. First, it is to be observed, 1. Part. The Exhortation, Awake, etc. that the Apostle invites them, and calls upon them for waking: and for such a waking, as if he should speak to a sort of drunkards, that were drowned in wine and drunkenness; which is as base a kind of sleep, as can be. For all sleep natural, of itself is justly accounted a mere loss of time; the brother of death; the field of danger: a thing that hath no profit in it; that spends one part of our life to no purpose. And yet we cannot live without it; for the repairing, and re-edifying, and building up of our bodies again; that were consumed, and wasted before with daily labour. Now if the natural sleep be a losing of time, a losing of our spirits, and a subjecting of us to danger; much more, then, is it in the sleep of sin: that poisonous sleep that comes by excess and drunkenness. These, of all other, are most dangerous; and most hard for a man to be roused out of. It is a common thing in Scripture, to compare sinners to sleepers, and sin to sleep. There are diverse sleeps related in the Scriptures. The sleep corporal, of the body: and spiritual, of the soul. The sleep corporal of the body, is either natural, or violent. Natural sleep is that, when the strength of man is weakened, and abated, and his spirits are again renewed, by a gracious mist, and dew, that is cast upon the body: whereby the natural spirits, the vital spirits, and the animal spirits, are refreshed, and raised again to their work. Violent sleep, is either by drunkenness, or disease. When nature is overwhelmed by drunkenness, or by disease. As by Lethargies, or palsies; which all work unto death: which is also called sleep. For our Lord Christ saith, We go to Lazarus who sleepeth. And those that die in the Lord, they sleep. This is natural sleep. The spiritual sleep, the sleep that falls upon the spirit of man, it is of two sorts in Scripture. The one is celestial, and good. The other is infernal; for hell, and hellish purposes. Cant. 2.7. The first is that sleep of the Church: I charge you oh daughters of jerusalem by the roes, and by the hinds, that ye wake not my beloved until she please: that is, in the meditation of holy things; It is a divine rapture? whereby the Saints of God have communion, and are made one spirit with the lord Cant. 5.1. This is called in Scripture, a sleep: I sleep, but my heart waketh. But that which the Apostle speaks of here, is an infernal sleep, that tends to a sleep of damnation. As sleepy diseases nourish death in men, and there is no more assured sign that a man shall dye, then when he is continually sleeping, that he cannot rouse up his spirits to action: so these infernal sleeps, these sleeps of sin, they give a certain evident prognostication, that such a man shall be for ever damned in hell. They have slept their sleep, saith the Prophet: that is, Psal. 76 5. they are gone to their everlasting sleep, to hell, where their sleep is not a refreshing, and refection, as ours is; but a continual terror, with ghastly dreams, and apparitions: that they were better not to have any being, then to be in that fearful manner. Therefore, the Apostle would teach us, that the consideration of that infernal sleep, should work us from this sleep of sin: which unless we be awaked from, we shall be like those in a Lethargy; even in death, and extremely unable for any living actions. Sin is compared to sleep, for many plain reasons. I need not name them. First, as when sleep is on men, they know not what they do, or what they say: many idle words pass from them, that they are not sensible of. So a sinner, whatsoever he doth, all is sin: yet he knows not what he doth. Therefore our Lord Christ upon the Cross, prays, Father forgive them, Luk 22.34. they know not what they do. Secondly, sleep exposeth a man to any danger. He that lies sleeping, cannot defend himself: the least child that comes, may cut his threat. So a man that lives in sin, is exposed to all dangers; that on every side wait upon him. He is in danger of God; he is in danger of Man; in danger of the devil; in danger of his own humours, and constitution; in danger of every beast; of every thing that comes near him: the least spider that is, may confound, and destroy, and poison him. There is nothing so exposed to danger, as a sleeping man: much more as a sleeping sinner. Therefore the wise man compares him to a man that is asleep. But where? upon the top of a mast of a ship, Prov. 23.34. in a storm of weather: which losses the ship to and fro, and he being asleep there, it is a thousand to one, if he be not shaken over into the Sea. So a man that lives in sin, he is asleep in the midst of his enemies; in the tents of those that hate him. There is no security, for a man that lives in sin, wheresoever he goes, danger dogs him; and he is exposed to the striking hand of God, in every place. Thirdly, sleep and sin, are compared together in the Scriptures: because neither of them have any signification of life. A sleeper is bound in all his senses: there is nothing remains in him, but a little breathing, and a few wild affections, in raging dreams, and deep fantasies. So it is with a sinner: whatsoever he doth, is unpleasing to God. His words are unsavoury; his works are ungodly, his example every where detestable: himself odious to God; odious to men; odious to his own soul. The Scripture could not find a fit comparison, to describe the infirmity of the soul by (which is sin) than sleep. And yet it is so much the more wondrous, because the Apostle saith, it is not simply a sleep, but a drunken sleep. There is a great addition to it, in that for the sleep natural, is fare more easily to be recovered: it reviveth and refresheth the body; it leaves a sweet and easy touch and tincture behind it. But those falls and mischiefs that a drunkard gets in his sleep, he cannot so easily cast them off: but they stick to him, many days after. And that facility that a man hath, in rising from his sleep, it is not found in a sinner: except the Lord work wondrously. It is an easy thing, to work a man out of sleep, but it is an hard thing, to awake a man out of his sin. Awake thou that sleepest, Ephes. 5.14. stand up from the dead: bestir thyself, a small matter will not do it. But by this it seems, Quest. that there is in man freewill of himself, to convert himself, because the Apostle saith, Awake, and stand up thou that sleepest, and recover thyself again; to thy own mind, and to thy former actions. Is it in the power of man, to waken at the voice of man? that as he cast himself into sleep, and into sin; so to awaken himself when he pleaseth? Verily no; Answ. it must be the great God that must do it: all the power in heaven, and earth, cannot waken a sleeping sinner, until God blow the trumpet. 'tis God that gives his beloved sleep. And as it is he alone, Psal. 127.2. that gives the sleep natural, so much more it is he, that gives the waking. It is a great blessing of God, to bring a man that is out of this world (as it were) by dreams and fancies; to bring him back to living actions. For a man that is sleeping, is in another element, in another world; and they are fare from true life, that are asleep, saith Pliny. Pliny. And certainly, every life is a kind of watching; and therefore sleep must needs be a kind of dying: it is the brother of death, as the Poet saith. Therefore the same Poet well signified it, out of that glimmering he had from the Scriptures, that God is the author both of man's waking, and also of his sleeping. For they make Mercury to have a certain rod which was given him of jupiter; whereby he had power to cast asleep whom he would, and to waken others that were a sleep, when he would, Hom. ult. ●l. as Homer Homer. saith. The meaning of this little learning they had in Divinity, was this, that it lay in the hand of God (for Mercury was one of the prime, and chief gods among them) when he would to give change of sleeping, and waking; and that none else could do it: no not in natural things. But much more in the spiritual sleep is it impossible, for any man to waken a sinner: but he must be roused by the great God, that permitted him in justice to fall asleep: but in the multitude of his mercy, he takes the pains to awaken him again. Quest. But how is this done? Answ. We read in Scripture, of three chief, and principal ways, whereby God awakeneth sinners. The first is, with a voice. And then, with certain pinch. And lastly, with high clamours and cries. The voice is as that which came to Samuel. When Samuel was asleep, 1. Sam. 3.4. the voice of the Lord comes, and called, Samuel, Samuel: whereupon Samuel riseth, and goeth to Ely, being now beginning to slumber, the voice of the Lord rouseth him. Thus God deals with men, that have tender hearts, and flexible minds: that come in at the first call of the Lord, and return home. Such a man was David; who is called a man after Gods own heart. 1. Sam. 13.14. Not because he had no sin; but because his heart was as wax, flexible unto God; without any purpose to defend any sin, or to continue in any sin. Secondly, another way whereby God wakeneth sinners. When he cannot do it with a still voice, than he useth jogging, and pinching. As those that will not be awaked with speaking, or with calling easily on them; we use to jog them, and to rubbe them, and sometime to give them a pinch: that by that means at least, they may be brought unto watchfulness. Thus God doth, when he sends calamities, and adversities: when he pincheth a man in his fortunes; when he pincheth a man in his estate; when he pincheth a man in his good name. And these are stronger voices, than the former: when he toucheth the body, and flesh of a man, as Satan said concerning job, Touch his flesh, and thou shalt see what is in him: Job 1.11. so God seethe especially what is in a man, when he comes thus near him: then he gins to seek the Lord; then he gins to waken from that dulness, and slumber that he hath contracted by his sins: and he returns with full strength of spirit, and affection to God; that he may not again fall from him. So that adversities are to be accounted, as so many pinches, and touches from the Lord: and when adversities befall us, in any part of our estate; let us acknowledge, This is, because I am asleep; the Lord now sends this, to rouse me. Let me hearken to the voice of him that calleth me; and that will bring me out of this sleepy humour, to my right senses again. Lastly, another way whereby God awakeneth sinners, is by strong cries and clamours. When adversities will not work; then the Lord gives a man over to great and extreme persecutions of his own soul: so that the conscience cries out; and the inward heart of a man misgives against himself; that he is filled with fear and horror; that his bones wax old with the disquiet of his heart, Psal. 32.3. and by reason of his roaring: that he is troubled in soul and spirit, as the Prophet David saith, that he hath no part of sanity or health in his members, Psal 38.5. but all is turned to stench and corruption, by reason of his foolishness. This is that mighty clamour that God raiseth in the heart of a man; and makes an alarm bell to sound, to ring him home to God by force; because gentle means will not serve the turn. As for foolish men, when they look upon these pinches in the world; they consider them as casual matters: a worldly man considers them, as matters of fortune, as accidental things which he might have avoided, if he had been careful. But now when the conscience of a man is troubled, Prov. 18.14. a troubled spirit who can bear? Then these inward clamours of the heart, appear outwardly in the countenance, in the gestures and behaviours of a man's body. As we see in Ahab himself, the clamour of the murder of Naboth, it so rung in his ears; that it made him hang down his head like a bulrush, 1 King. 21.27.29. and to go clad in sackcloth: it made him so humble himself, that God yielded for that feigned repentance much pity, and commiseration in this life. So much for the action, Do you awake. It is true it is Almighty God, that must waken us: and if we be not wakened by him, we for ever slumber unto death. For he that always sleeps, shall never rise again: it being the brother of death. Therefore, as that fellow said, when he killed a sleeping man, and came to answer the fact before the Emperor, saith he, I found him dead, and I left him dead: he thought it a sufficient satisfaction that he was asleep, and therefore dead. I say, therefore, although God must raise us by his own power, and it belongs to him only to raise us: yet when we have received the power of grace, we can then hear the call of God, and understand when he summons us: and then we have power, to rouse up ourselves. Not of our selves, for all our power is from him: yet we have not received the grace of God so in vain, as that it should not work. For grace is of a working nature: when it is once engrafted, and received. Therefore, let us take heed, that we receive not the grace of God in vain: but let us cooperate with it; 2. Cor. 6.1. and let us give that regiment and government to the graces of the spirit, that we have received in the full extent, and latitude of it. By this means, we shall be capable of this instruction and exhortation; when he saith, Awake you. A man must not say, it lies not in my power to awake, it is God that must waken me: let God work it if he will: and if he will not, it is not my fault; because I cannot do it. This is absurd blasphemy. For we have received a talon of God, and if we will use it, we may bring it to his will; and make it some way answerable to his command. Therefore awake, God hath done his part, he hath called thee; he hath pinched thee; he hath raised clamours, and cries in thy conscience: therefore harken to his voice, resist it not, harken to him that calleth from on high, and awake thou that sleepest, and stand up from the dead; and Christ shall give thee light. Now follows the manner how we must awake, and the term whereto. Awake sufficiently: which I take to be the best sense. It is true, as Saint chrysostom and Beza Beza. saith, A man were better be asleep still, Chrysost. then to watch to wickedness: therefore the Apostle bids them wake to righteousness, or else to sleep still. As Cato Cato. was wont to say to his servants. Either do some thing (some business) or sleep again. So it is in the house of God; a man were better not to be awaked, then to spend his time idly; or to spend his time in mischief and wickedness: there shall be less condemnation to a slumbering sinner, then to an active sinner, that runs on in the functions of wickedness, and toils himself in the devil's service: there is none desperate as he. Therefore, as Beza saith, Awake unto righteousness, that is the true watching. A man awakes indeed, when he awakes to work; when he wakes to do the actions of a living man: and so you, you shall be truly raised from the sleep of sin, when you do the work of righteousness. For this is the term whereto God hath called you: not to drowsiness, to a slumbering lethargy; but to nimbleness of spirit, to be active in your operations. But I take it, the most true and sensible exposition is, that which Saint Basil Basil. gives, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Awake worthily: that is, Awake sufficiently, competently: to wake so, as a man never intends to return to sleep again. As Saint Austin saith upon that place, Aug. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. Behold (saith he) it is not enough for a man to wake, but he must stand up, and do the actions of an holy life. It is true (saith S. Austin) I see thou are roused and wakened, but yet thou art drowsy, thou art rubbing thine eyes; thou hast not yet quite overcome, and mastered thy sleep: but I tell thee, God will have thee shake off all this sleep, and drowsiness; and so to awaken, as Christ awakened from death: he once left the grave, never to return, and come there any more. For in that he died, he died once for sin: but in that he liveth, he liveth ever to God. Then, therefore, a man is risen justly; when there is no part of drowsiness remains in him: when he is not like those sleepy creatures, that rise in their sleep, and go about their business, and go to bed again: and when they have done all, know not of it. There is a kind of kell or skin wanting in the brain, wherein memory should be retentive: therefore they do many things in their sleep. But God would have men so waken, as that there should no portion of this drowsiness rest in them. This doctrine is very necessary. For there is much sleep carries them away, that are most watchful: there is infinite heaviness, and slumber waits upon them. God is in his children, in one part; and the devil in another part; that they now speak well, anon they do ill: many make profession of the Gospel, and yet show no pity to the poor; nor exercise charity where they see occasion. These men are awaked: and they be doing and stirring; but it is not justly, as God would have them. When once a man leaves that way, and habit, which he had before; and hath a new spirit of life put into him: he is then all for action, and for working in the ways of God. Now I come to the Exposition. Exposition. And sinne not. Here the Apostle expounds what he means by waking. Where first, the Apostle gives us to understand, that the cause of all foolish, and idle speech, and communication (as those he speaks of before, Let us eat, and drink, for to morrow we shall dye) the cause of these idle discourses, it is merely an inherent habit of sin: so that corruption is the plague, that causeth evil speeches, and behaviour; and the one as a pestilent serpent brings forth the other. It is sin that breeds monstrous opinions; it is sin that breeds all the heresies in the world: they have no other mother. As Saint Ambrose Ambrose. saith, those that make shipwreck of a good life; it is no marvel, if they make shipwreck of a good faith. They that give themselves to base manners, they are given over by the judgement of God, to erroneous opinions. For as Saint chrysostom saith, Chrysost. a wicked life is a corrupt fountain: from whence comes nothing but mud and dirt and froth, A●g. and as Saint Austin saith well, A man having knowledge once to do the will of God, and yet will not do it according to his knowledge: it is impossible he should retain his knowledge: he that knows what is acceptable in the sight of God, and yet from a stubbornness of mind, will not follow his knowledge; the Lord shall bring that judgement upon him, that he shall lose that power, that he shall not be able to know what is right, and what is wrong. Take the talon from that unprofitable servant, Mat. 25.28. and give it to him that hath ten talents. Matth. 6.23. If the light in a man be darkness, how great is that darkness? from him that hath not shall be taken even that which he hath: It is a fearful and terrible sentence: let us all tremble under the blast of it, for it concerns every man. As long as he lives in sin, it is the greatest miracle in the world, that he is not drowned in it. To keep a true faith, with a bad life, it is merely impossible: Therefore sinne not. For that there is all this false and idle communication, that there is this base conversation; these evil speeches, these distrustful languages, concerning God, and concerning the Resurrection: the cause of it is this inveterate sinfulness: If God punish men with giddiness of brain, and blind their understandings, that the light in him be darkness; it is a fearful stroke: yet this comes from sin; therefore he joins both together, and enjoins them, saying, Sin not. But how (saith the Apostle) sin not? Ob. Doth he not know they were men? would he have them of Angelical natures? Doth not the Apostle Saint john say, If we, that is, if we that are Apostles, 1. Joh. 1.8. if we say that we have no sin, we deceive ourselves, and the truth is not in us: And if the Physician require of his Patient a thing that he cannot possibly do (as to tell him that is diseased, that he must fetch such an herb from the East-Indies to cure him) it were a mere trouble and delusion, and the way to make him desperate. Therefore, what doth the Apostle mean, when he saith, Sin not? Why all men are sinners, and stand in need of the glory of God; and a man must pray as duly for the forgiveness of his sins, as for his daily bread: they follow both as necessarily, the one upon the other, as it is possible two benefits can do. Answ. But to sin in Scripture, is taken in these senses chief. First men are said to sin, that study sin, that hunt after sin, that seek it: many men are so given to the devil in the world, that if he do not seek them, they will seek him. The Apostle bids us take heed of that, it is a terrible thing, when a man hath a careful mind to serve Satan, and to leave and forsake the living God. The nature of God's children may be overtaken with infirmities; but they do not study for it. Secondly, they are said to sin, that go on in sin: so Saint john saith, the child of God doth not sin; because they premise it not before hand, and they call themselves to account, and to judgement for it after: they judge themselves for their sin. There is no man, nor no bar in the world, can devise that punishment for the child of God, that he doth inflict upon himself: he is his own judge, and his own executioner. Therefore he makes no profession of his sin, but is ashamed, and hides his head upon every remembrance of his sin. Therefore he is said nor to sin, by the special grace of God, that covers his sin; because he cannot endure it. As Saint Basil Basil. saith, If thy sin please thee not, it shall never hur● thee. Lastly, they are said to sin, that sin to desperation, tha● care not for pardon; that disclaim the mercy of God; that say their sin is so great that it cannot be forgiven, like Cain and judas: that will none of God's compassion; that reject his favour, and will not subject themselves to his censure: but are ready to say, thus I have done, and I see not how it can be amended: and God will not forgive it; and therefore they will go forward, and make a bad cause desperate. This is the height of sin. These things (we see) it lies in the power of grace, to keep us from: that we sinne not, that is, by the grace of God we may so command our spirits, as that we shall not study and hunt after sin; nor we shall not sin with a high hand; nor sin to desperation: but if we sin, we do not as the reprobates of the world, that cast away all hope, and resist, and blaspheme God: 1. Joh. 2.1, 2. but we have a Mediator and propitiation for our sins, the man Christ jesus. Now for that which he objects unto them, he tells them, They knew not God; and he speaks it to their shame. It is a wondrous thing, that the Corinthians that were so illuminated, and had such knowledge, as the Apostle saith, Chap. 1. that they had all knowledge, 1. Cor. 1.5. and all grace, and all strength: and yet now he comes and gins at the very foundation, and taxeth them, that they knew not God himself. But we must know, in that he said before they had all knowledge, and all faith, and all grace; it is spoken of the better part; and the better part, denominates the whole. As when there is an heap of wheat and chaff together; we call it an heap of wheat: because the understanding of a man, takes no notice of that which is the riff-raff; but of that which is good, and commendable. So Saint Paul, because many of them were illuminated; he gives them a title exceeding, and saith, they had all knowledge, and all learning, and abundance of all grace. In the mean time, he meddles not with these that were the worst, and the poorest; that were fallen from their knowledge, and had blinded themselves in sinfulness. He saith therefore: Some of you have not the knowledge of God. Where we are to consider, First, that he that doth not yield unto God in all the parts of his Word, he doth not know God: he that knows not God, as he would be known, he knows him not at all. A man were as good to make no profession of God, as not to give him the full extent of his own declaration. Whatsoever it hath pleased God to promise to them that belong unto him; he will certainly perform it: 2 Cor. 1.20. he cannot lie, all his promises are Yea and Amen, in Christ jesus. Therefore, those know God, that know him to be all-sufficient, and true of his promise: and they that know him otherwise, and know him not that way; they know him no way. So that it is not for any man, to take to himself a singular dexterity of knowledge; except he yield unto the written word of God. Many men take upon them, to be the only witty men, to be singular in all sciences, and that the knowledge of all belongs to them: and yet they know nothing. Why? because they doubt of the prime and chief things: they make a doubt, whether Christ be the Mediator of intercession, as he is of satisfaction, or no? they make a question, whether we may pray to Saints and Angels, or no? they call in question, how the body of Christ is determined in the Sacrament; and this article of the Resurrection of the dead, they make it a disputable case. When men will thus dispute, and jangle away their faith, they corrupt their knowledge: and when they think they know all things, they are mere ignoramus; that are not seen at all in these things. And no marvel, for God saith, the things that he hath laid up for his children, they pass the minds of these men: They are such as ear hath not heard, 1. Cor. 2.9. nor eye hath seen, nor hath ever entered into the heart of man to conceive. Flesh and blood will speak of the things belonging to itself; it cannot attain further. These earthly mansions can take in no more, then is vouchsafed them: and no more than they use well, when they have received it. But when men will blind themselves, they fall into absurdities: from better to worse; and from worse, to worst of all. Let us take heed how we brag of knowledge. Use. In our Church (by the blessing of God) we have had as great light, as any part of the world; none comparable: but when we begin by our base manners, and evil lives, to fall from the service of God, to our pleasures; there is nothing so blinds our understandings; nothing casts such mists, and vapours into the world, as this: and at last, it resolves into a mere senselessness. That he that when he was an apprentice, when he was a young man, understood the grounds of Religion; and was able to give a reason of his faith: now when he comes to be an old man, he is grown a mere butterfly, of a laborious silkworm. He is grown a very bruit; merely senseless, by reason of the cares and pleasures of this world. For when a man falls into sin, it breeds an oblivion of God: and from that, it brings a man to a mere ignorance of him. Therefore, if we know God, let us follow him as our guide. It is to no purpose, for us to have a guide, and to know him; if we go one way, and he go another: but herein is our wisdom, to follow our guide, to yield to his blessed word; to hope, and put confidence in his promises for our guidance and direction: and to disclaim, and forsake ourselves, and all things else, Col. 3.11. that we may be only his who is all in all. Secondly, observe, when the Apostle lays this imputation upon them, he restrains it, and saith, Some of you. Use. Men should be careful, how they cast aspersions: a Church, especially, upon a whole Church, as Corinth was. We must speak so, that offence may not be taken; that we do not lay the fault of a few upon all. A man must not be so base, that because two or three of a profession live ill; to say that therefore all do so; because some few are ill neighbours, that therefore all the street is so. No: but we must lay the fault to the right owner; every person must answer for himself. The Church is still to be presumed, to know God. In this Congregation (although there were fewer understanding people, than there are) yet he that should say, All this people were without the knowledge of God, were blasphemy. There is no Congregation of the people of God, but they know God; and they fear God; and love God: and though some do not so, yet the better part do: the select number that God hath, where his word is preached; they both know him, and fear him. Still therefore, we are to comprehend the Church in this, that she knows God; and that she loves God. And as the Church universal, so in particular Churches; in parishional Churches; in every company and neighbourhood of men; we are to imagine that some know God, and fear him: though some do neither. Therefore let us labour to make much of, Use. and to keep this admonition, and reprehension: that the children of God that do well, may not be discouraged: and that others may not be permitted to do evil, nor suffered to go on in their foolishness. But that there may be a difference made, and yet no particular set down. For here the Apostle doth not name them: but he leaves it to their own breasts to consider of. He chargeth them not maliciously, to make them scandalous to the world; for that way he might have made them desperate: but he leaves them to God that knows them. The Lord knows, that all are not alike among you: that there is a company among you, that are of the same profession, that are not equal to the rest in the knowledge and fear of God. But he doth not name them, because he would leave them to repentance, to commune with their own hearts: Psal. 4 4. that every one might examine his own conscience, whether he were the man or no. And lastly, he concludes all, with which I will consider. I speak this to your shame. That is, I desire not any way to destroy you, but to build you up: whatsoever I can do, or whatsoever I am appointed to do in the Lords work, it must be to edification, and not to destruction. There is a certain shamefastness, whereby a man is won to God: It is an excellent beauty in a man or woman, to be modestly shamefast; to blush at that which is unseemly; to be afraid of that which is unhonest: The forehead being the seat of shame, and the cheeks, the testimony. What is received from the Rainbow above, appears in colours beneath: and is reflected on the lower clouds: These testify, for God, of the temper of the heart and affections. God hath put a law of difference within men, whereby they are able to discern between good and evil. And this shamefastness if it were well managed, it would bring a man (by the grace of God) to loath sin; and to be circumspect of his ways. But we take a course in the world, to overwhelm this shamefastness; and to make this modest shamefastness mere clownishness. There is no man so fare from brave and Courtly behaviour, as a blusher: those that have shamefast affections, those that have a divine touch and tincture of holiness in their face; there are none accounted so base as these. And men, now, will prescribe certain ages; how long men may be ashamed: and after that, they think it is a shame to be ashamed. It is true, that it is a shame for a man to do that, which is shameful; but never to be ashamed for it; for as long as there is shame in man, there is hope of grace; there is hope of conversion, that he will turn: it shows that he cannot endure the burden of that, that is shameful. A man that blushes, would fain be out of the room, where he is; he would fain quit the company; he would not hear such things as he he ar; nor see such objects as he seethe: for a man is loath to be noted, for one that is conscious in any kind. Therefore, the grace of God seconding this natural affection; if we be careful to maintain it in ourselves; it would bring us to a happy condition: to be one spirit with the Lord. For so we are, when we hate that which he hates; and when we love that which he loves; when we would not have that in our selves, or in our friend, or in our company, which ●od likes not of. It is a gracious complexion, which is to be maintained and cherished: the grace of God would bring it to this perfection, if it were maintained in us. But this impudent look, this base behaviour, and such as the devil hath devised to take away shame from men: it is this that hath brought men from all their glory; and made them to fall (as bruit beasts) into all manner of sin, without shame or conscience. I speak this to your shame. And I hope there is shame and grace left in you, that you will not despair: for I speak it, to win you, not to destroy you. Let this shamefastness put you in mind, what you ought to have been; and make you ashamed of what you are, in respect of what you should be: and so let it be a means to reduce you. As the wise man saith, there is a certain shame and confusion of face, that brings a man to the grace of God Almighty, namely, when he is ashamed of himself, and his courses; and opens his wants, and confesseth his sins unto God; that he is not able to endure his wants: There is another shame unto ruin: when men do that which is evil, and harden their foreheads; and have sinnowie and steely necks: such as are without fear or compunction. As the Lord speaks of his people, that they had made their faces of brass, Jsa. 48.4. and their necks of steel. When there is such a fearful conclusion as this, it makes a man or woman the son or daughter of shame and confusion. Therefore let us entreat the Lord God, to work these natural affections in us, and to sanctify them to us: and they will teach us many things. These natural affections of fear, and joy, and sorrow, and shame; these natural things being in us: if God rule them, if God sit on them, and ride upon the ass; they will carry him into jerusalem, by the mercy of God. Let us take heed, that we maintain these things; that we may have the knowledge of good and evil, shining in our consciences; that accordingly we may bear it in our countenance. For when a sinner is ashamed; he comes naked, and confesseth his fault before God and his brethren: and entreats the mercy of the one, and the love of the other; that God may take away his afflicting hand; and that his shame here, may keep him from eternal shame in the world to come. Which the Lord grant. FINIS. 1 COR. 15.35. But some man will say, how are the dead raised? with what kind of bodies do they come? Fool, that which thou sowest is not made alive, except it die. THis is the question of an idle and ignorant man, to which the Apostle frames an answer, Fool, that which thou sowest, etc. Here gins that marvellous part of this Chapter. Which contains a plain declaration of the rising of the dead, from natural arguments. So that all the body of nature, doth preach a resurrection to us: and there is no one change or vicissitude in the things of this world, but it hath some step of this doctrine in it. This is that, which the Apostle declares throughout, to the end of the Chapter. And (as Austin saith) all the frame of nature doth make open proclamation of the certainty of this doctrine; Aug. if we attend to the voice of nature. For it is seen in the falling, and rising of the Sun. In the descending, and ascending of the stars. It is seen in the intercourse of Summer and Winter. It is seen in the vicissitude of day and night. It is set forth in the continual intercourse of generation and corruption in the world. And especially it is seen in this one thing, in the seed that is sown in the ground. For a man in his garden, may observe the certainty of the Resurrection; in his field, in the hope of his harvest: he may see that God is able to do as much for his body, as he doth for those seeds that he commits to the ground. As S. chrysostom saith well; Chrysost. there is a twofold kind of sowing, or semination. 1 One of seed. 2 Another of bodies. All men sow seed, so God sows bodies; and the Churchyards are called God's acre, in some countries, because there is sown that seed, that God preserves to eternal life; he is able to bring them from the bosom of the earth: and we must trust, and credit him with it, to bring them from dust to be invested with glory; and to be made conformable to the body of his Son. Therefore, here the holy Apostle out of arguments drawn and observed from nature; out of the common course, that men are acquainted with daily: he brings a very forcible remonstrance, to prove the necessity of the Resurrection. And that he may do it with the more force, and emphasis, he brings it by way of prosopopeia: making a man to speak and move questions, and then to give himself the answer. He brings in a simple man, an ignorant man; either disgracing the doctrine of the Resurrection: or else being simple and ignorant; desiring to know what the truth of it were. And he moves two questions. The one, touching the Resurrection in general: as though it were impossible the dead should rise. The other, touching the manner and quality of their bodies; if the dead should rise, how, with what bodies shall they come? To which questions, he returns a twofold answer. The first, more bitter, by way of reprehension. The second, of demonstration, showing the reasons why, and the manner how, they shall come. For the first, Thou fool (saith he) that which thou sowest, it is not quickened, except it die. Doth not thyself teach thyself, that there must needs be a raising of these dead bodies of ours? because God hath used thee, as an instrument to make a kind of Resurrection. For when thou committest thy seed to the ground, God gives it a body at his pleasure: but thou takest pains, and usest the means to effect it, that it may come to pass. That now which thou dost to thy corn, will not God do to his corn? Are we not all the seeds of God? are we not all the corn of the Almighty? hath thy ground by thy diligence and culture, better ability, and power, to bring forth a new ear of corn, than the earth, to yield up thy body by God's work, and blessing upon it? So he answers the first question. The second answer is in the next words; concerning the manner, and quality of the bodies, when they are raised. As they shall come bodies, so they shall be bodies: but with certain qualifications, otherwise qualified than they are now. In the prosopopeia, in the questions that he makes; and in the answer that the Apostle returns to them in the next verse, we are to observe: First that he speaks indefinitely: Division: into 1. A question. bringing in a simple ignorant man, moving questions: arguing, and disputing and talking against the resurrection. 2. The matter of it. 3. The answer. in the matter, 2 questions. 1. Of the generality. Secondly, he notes to us the matter of his questions, what he demands. And there are two questions. One is, concerning the generality of this main Article, How can the dead rise? how can they be raised again? 2. of the form of the bodies raised. The second is, concerning the form and disposition of their bodies, when they be raised. Suppose there shall be such a thing, as the raising of the dead; yet with what kind of bodies shall they come? 3. In the Answer we have 1. A reprehension. And then in the answer we are to consider: First, a reprehension of this boldness: for meddling with God's mysteries too much, for meddling too fare. Foole. So that to move questions, is not always a sign of wit, and great learning. Though questions may be moved in a sober manner, when men do it for satisfaction; but to multiply question upon question (to no purpose) this is gross folly: and rather makes men giddy in their understandings, then gives them any instruction. Therefore he calls him fool. 2. A demonstration. And then he demonstrates it out of the actions, that men are every day conversant in: That which thou sowest. I will show thee out of thine own field, out of thy plot of ground; that this is not incredible: but that there shall be a resurrection. Why? because that which thou sowest must first dye, that it may live after. For it is never quickened, until the corn come to a very jelly; and be turned to nothing but corruption, and rottenness, and putrefaction in the earth: and then it pleaseth God to raise it. Therefore as the corn in the ground first dies, that after it may live: so God's corn must dye, there must be a passage to a temporal death, that God may raise it thence, unto eternal life. Of these briefly, and in order. 1. part. The Question. First concerning the questionist in this place; the party that moves the question. You must first note, that the Apostle will not lay the imputation upon the Corinthians; because he would not too much offend them. He doth not charge them, that they should be so long taught in the school of Christ; and yet be so little edified, as to move such idle questions as these. For he takes it as a thing confessed among them: and although (indeed) many denied it; yet he will not cast it upon them every where: but he labours to keep himself peaceable, and quiet with them; that so he might work the better upon them. Therefore he brings in a man at large: he supposeth such a man in the world; one that understood nothing of the power of God, nor yielded unto it: he supposeth him to speak such a word as this, How are the dead raised, etc. And this (as Saint chrysostom saith) teacheth us that we should not be personal or particular, Use. Chrysost. in our reprehensions. When we are to deal with God's people, in a public place; we must not deal so personally, and particularly, that any may think themselves pointed at. For by that means, they may be made incorrigible: but such things must be supposed, in the person of a stranger: there must be a kind of compassing, a kind of wheeling about; as we see Nathan did, when he came to David. Now what the mind of this man should be, that moves this question; whether he came with a mind to cavil, or whether he came as one that would fain be instructed in the mysteries of Religion, as one that would fain understand this mystery to the full: this we cannot easily determine. It may well be taken either way. But I think it fittest, to take it in the best sense: to judge the best of a thing, that is doubtful. If he came as one to cavil, than he was such one as the Sadduces, that came to Christ, Matth. 22. they inveyed against this point of our faith, Matth. 22.28. the Resurrection; and they brought an argument against it, from a woman, that had seven husbands: and they ask him whose wife she should be in the resurrection, for seven had her to wife. Such kind of gross cavils, served the turn to blind their eyes; because they could not understand the glorious state of the Saints at the Resurrection. Act. 17.32. So the like we have, Acts 17. when the Apostle comes to the Philosophers at Athens, and tells them of the doctrine of the Resurrection: they begin presently to laugh it out, as a thing merely absurd, and that could not be any way believed. As Saint Basil Basil. saith, to this day (saith he, and he lived four hundred years after Christ) when I preach to the Grecians, the doctrine of the Resurrection, they cast forth a broad, and loud laughter: because it seems to them a matter altogether incredible. So that if the party whom the Apostle supposeth here, came with the mind of a caviller; we must know that the world was never free from them. Yet these must not dismay, but strengthen us; for the finding out of answers and arguments to stop the mouths of such cavilling spirits, as those are. But I rather follow the other; that they are the words of a man that was simple and ignorant; and would fain be instructed, and see how these things were. And then this teacheth us further; Use. that we ought still to make our doctrine and the Articles of our faith so plain as we can: that if it be possible, the manner itself may be declared. It is true, it is a dangerous thing to ask questions, where God hath set no resolution. Zacharie was stricken dumb for ask how he could be the father of john Baptist, Luk 1.18. because he and his wife were stricken in age. And yet sometimes it is not unlawful so to question: as Nicodemus asketh Christ saying, How can these things be? Joh 3 4. being desirous to be informed. And the Virgin Mary when the Angel Gabriel tells her she should be the mother of God, the Saviour of the world; she desires to know the manner: How can these things be; Luk. 1.34. seeing I know not a man? So that if men come with a conscience, that desires to know the truth, and come not in mockery, to disgrace the word of God, to cast mists on it, that so they may make it incredible to other people, as it is to themselves: I say, if they come with humble minds, it is lawful to ask questions, even concerning the manner how these things shall be? For although the Apostle call him fool, for his labour, yet the reason is not simply, because he asks the question, but because he asks it with a kind of doubting and distrust: because he thought it impossible, that it could not be; and therefore he asks in a kind of gibing. As Sarah when the Angel tells her she should have a child, she laughs, and saith, How shall my lord and I fall to lust that are old? Gen 18.12. So jesting out that which was spoken. Now because there was such a smack of ingratitude and infidelity, in this question: therefore the Apostle finds fault with him, and returns him the fool for his labour. 2. Part. The matter of the question. But now for the matter that is moved. The question propounded, is first, about the generality of the Resurrection, and the possibility thereof. And secondly, about the quality of the bodies, that shall rise. These are the two questions here moved. 1 The generality and p●ssibility of the Resurrection. Concerning the first. It hath always been the main and principal project of the devil, so to blunder our faith in this point; as to make it to be thought a mere dream and fable: even the glorious Resurrection. And to that purpose, he hath heaped up a number of questions, one upon another; even to overwhelm the clearness of this truth, and to make us run wild in this labyrinth; there being such diversities of questions in it, and so intricate, as that men might make no evasion out of it. There is nothing that hath been more loaded with questions, than this point. As how the dead shall rise? In what place they shall rise? Rendezvous. where their randevouse shall be, where they shall all meet together? in what time they shall come? in what time of the world? in wh●t year of the world? how long this Resurrection sha●l be in the accomplishing? whether many days, or in one day, or in the twinkling of an eye as the Scripture speaks? to what purpose it shall be done? after what manner men shall live, when they are risen? In what sex they shall rise? These, and such like questions, the Schoolmen themselves have been too too busy to treat upon: and Satan hath by this means entered into the understandings and consciences of many men, to make them either deny, or very deeply to doubt, whether these things shall be so or no. Therefore, it must be a warning to us, Use. not to meddle; nor to be ask questions in those things, that are not revealed: but to rest in those things that God hath opened unto us. For it is impossible for us (in any great measure) to know the things here, that are reserved for a better life. 1. Cor. 2 9 Those things that eye hath not seen, nor ear hath heard, nor hath ever entered into the heart of man to conceive. Can any man tell, how he lived in his mother's womb? Can any man tell how he lived the first year, when he was a babe in the world? he may see, and judge of it, by the experience that he takes from others: but to speak it of his own person, it is impossible. So much more impossible is it, for a man to reach to those things that are above. A man goes beyond himself, and beside himself; and turns fool when he looks into those things, that God would keep secret; that he would never have us see, till we come to that life of vision: till we come to see face to face. It is enough, that the Lord hath said there shall be a life: but what kind of life it shall be, or what actions we shall be employed in; other than the praising and glorifying of God, we cannot determine. Therefore, let us learn to extend this point, as in all other things, to come with modesty. For if men will still be moving of questions, and never make an end: the Apostle calls it doting about questions. 1 Tim. 6.4. He that is not content (saith he) with these things, but will teach other things; he is sick about questions: he labours of a great sickness, the sickness of the soul, which is the greatest sickness that can be. And so about the matter of Baptism, that we are now to celebrate; the devil doth ply doubting spirits with many questions. As how is it possible that water should wash away sin: That a tincture and touch of water should do this▪ what is the grace that God confers in Baptism? whether it be an inherent thing in the soul? whether it be a habit that can be removed, or not removed? whether it be necessarily effected by the collation of Baptism, or no? Such things should not trouble us; but we ought to follow the ordinance of God: and to know that he that hath promised, is able to perform it; he that became a sacrifice for mankind, and was a sweet smelling savour unto God, for the sin of man, he alone was able; and had power and authority to ordain a Sacrament; and to bless it, with all those gracious appendices, to make it a passage unto life, the seal of glory. And therefore he hath given us his Word; and we cannot seek further. We know that a Prince can make a Knight of the Garter, by sending his George: though it be a Prince in France, or in another Country, and he never saw the man, nor came near him; yet by sending his Garter, he is invested into that Order. So much more the great God of heaven and earth, when he sends us these badges and symbols: even the two Sacraments, Baptism and the Lords Supper. These are the seals and signs of our investing into this holy order; and we cannot miscarry in our faith in this: we are sure these signs are never frustrate, but they put us into that honour, and they possess us of that order, which our Prince hath sent unto us. And as a Prince that sends a pardon to a malefactor; or that sends a letter of grace, and honour, and advancement: we know that those letters are still efficacious, and have their work upon the person to whom they are sent. Much more is the letter of Baptism powerful, which is sent from God: which is turned from a letter, to a working instrument. It is not idle, and fruitless, but is always working to eternal life: and it puts them into honour; that he that was a mean man before, is now advanced to high dignity: it follows upon him, he is as sure of it in his person (by means of that letter and conveyance) as men are of any possessions in the world. So that this honour that God gives to Christians by Baptism, it is true and permanent: it is inherent, it is really conferred upon him. Therefore we are not to move doubts and questions upon it; but in our holy faith to follow our holy God: and to know that he is able to do whatsoever he will, Psal. 135.6. both in heaven, and earth, and in the sea, and in all deep places. And for the conferring of grace, it is certain, that by the prayers of the people, by the faith of the Church, and the faith of the parents, there is a measure of grace conferred in Baptism too: That is, those three Cardinal virtues, those three principal stems (faith, hope, and charity) though they do not yet work, and appear in the child (because it is weak, and must come to age first) yet as reason lies hid in the child, for diverse months (and perhaps for diverse years, before it show itself by speech and conversing) so these graces are actually, and really in the child, although they do not work till God give them their fullness, and growth, as the Lord hath appointed to every thing it's own time and operation. So much for the first question, that is, about the Resurrection in general. 2 The qualities of the resurrection. The second is, concerning the qualities of the bodies raised. And herein the nature of man troubleth itself, more than in all the rest. So curious, and so sickish to know, what correspondence there be between man, and man? to know in what kind of stature they shall rise in? what colour they shall have? what employment they shall be ra sed for? whether a child shall rise as a child? whether an old man, shall r●se in his old age? whether crooked, and deformed men, shall rise crooked, and deformed▪ whether a Prince, shall rise in the quality of a Prince? and a pr●vate man, as a private man? S ch foolish things, the weak mind of man dotes upon: The quality and manner, being of all other things the most hard to be conceived. It is an easier matter, to persuade a man of the substance of the thing, that there shall be a Resurrection; then to persuade him of the difference, and of the qualities of men at the Resurrection. What? sex's, again; male and female: and so as the Sadduces thought, man and w fe? and consequently, a new love, and concordance, and generation of the world? Thus the foolish heart of man conceives. To this, then, let us give that answer (to ourselves, and to all others that dare meddle with these hidden matters) which the Apostle gives: for we can give no better, Fool, thou thinkest it is a great part of wit, to devise these things; but they are such as languish the soul: they are fearful decays, and defacings of the image of God. Chrysost. For (saith Saint chrysostom) such a desire of questioning, shall never be stayed any where; it multiplies, and rebounds still on a man: and at last overwhelmes him. Therefore the only wisdom is, for men to betake them to principles, and fundamental doctrines: which are the only things that God would have us to build on. As for these curiosities, they shall once appear; but not yet: God hath kept them for another world. We see the Lord is marvellous, in concealing of his works in material corporal things. What a while was it, before America was found out? and when Plato Plato. said there was another world as big as Africa, the world laughed at him. And when other Philosophers affirmed it, still they were laughed at for their labour. And Pope Vitellius deposed a Bishop, because in his conference he said there were such a people as the Antipodes. We see then, how long the world was in gross ignorance, in things that are created, in things that are obvious, and common to sense. We know by experience, that it is but the other day, since half the world was found out: nay it is certain, that some part of the world lies still hid. So secret doth God keep his riches; that when men have gotten all they can, that they should know, that there is more behind still: so to fill the desires of men, and to draw their affections unto him. As it is thus in these corporal things, which are with less labour found out; still there is an infinitum, a kind of infinite labour and toil in it; that they are not found out but by the hand of God. So many golden mines in the earth that are undiscovered; so many precious things, that are not yet revealed. Much more must it needs be, in those holy secrets; those gracious things in heaven (in the glorious Court above) when the footstool is so infinite and secret. Psal. 77.19. Aug. As the Psalmist saith, his footsteps are not known. Saith Saint Austin well, If the steps of his feet be not known, how then shall the counsels of his head be discovered? Therefore in these things, we must settle ourselves; and return the fool upon our own souls, when we meddle with these deep and secret matters, we know not a great number of things that are created: the herbs that are under our feet; we know not the difference of them: we know not the qualities of them, nor their natures and operations; and shall we then mount up into heaven, to see what is done there before our time? The Lord will give it us in time, if we keep ourselves within the limits of modesty, and restrain ourselves within that compass which he hath commanded us. Use. Secondly, we learn out of this, in that the Apostle calls him fool, and calls these things foolish: therefore we should not affect these things, and give ourselves over to them. We learn what to judge of all curious Divinity and discourses: that it is rather a part of folly, than any show and remonstrance of wisdom. And by this reason, a great number of Students and Scholars in this Land, spend their time merely in folly. 1. Tim. 6.10. As the Apostle saith, It is science falsely so called: they study and employ themselves, that they may be mad with reason: that is, by following a kind of sublime reason (as they think) they fall from reason, and lose themselves. Like the Philosopher, that so long conversed, about the mystery of the Sun, that at the last he made a question, whether ever there were a Sun or no? he knew not whether the light came from the Sun, or from any super-illuminating cause, or no. The Lord blinds men that are too quick sighted, to search into things that he hath not provided for them. Such things there be indeed, as Saint Austin saith, Aug. there are certain idle delicacies and dainties: but they are not for us; they are for no man to know, that would work out his salvation with fear and trembling. Phil. 2.12. Lastly, in that he calls him fool or mad man; we see how lawful and how necessary it is, sometimes to use the authority of the Spirit: to use the majesty of the Spirit in the Gospel; to call them fools, that speak foolish things. And although Christ forbidden us to do it, in our particular and private talk; and he that calls his brother fool, Mat. 5.22. is in danger of hell fire: yet it is one thing what a common Christian may do, upon a little sleight cause; and it is another thing, what the Magistrate, or what the Minister of the Word may do; upon an urgent occasion. Gal. 3.1. We see Saint Paul calls the Galathians mad men, and foolish men: and this questionist, here, he calls him fool. Luk. 12.20. Yea our Lord Christ calls the rich man fool: Thou fool, this night shall they take away thy soul. Mat. 3.7. And Saint john Baptist; Oh generation of vipers. So that there is left in the Church, a power, and authority, which must be used when there is occasion, to draw the sword against contumacious rebels, which will not be reclaimed by other means. As Saint Ambrose Ambrose. saith, the preacher of the Word must be like unto the Bee: he must have both a sting, and honey. And Saint chrysostom upon this place, saith he, Chrysost. he gives him a sharp term; but he passeth by him quickly: he gives him, indeed, a poor title, but yet it is a fit one. He was afraid, lest he should cut him too deep; therefore he would not stand too long upon him: lest he should make him run away. For as a wise man will easily endure such a word as this, from the mouth of a wiser: so a man when he is followed, and baited too fare, he will kick against the pricks, and be ready altogether to cast off the reprehension. Now we come to the demonstration. That which thou sowest, etc. 2 The demonstration. Here is the substance of the Answer to the first question: the answer to the second, follows in the next verse. The Lord of his great goodness, and mercy, hath made the possibility of his own truth apparent unto us, in all the common actions of nature. What more usual? what more ordinary? what more necessary, than the sowing of seed? Now the seeds man, if he do but mark what he doth, when he employs himself; he shall easily perceive that God teacheth him, out of his own trade, what he is to think of this great mystery. To sow the corn in the ground, we know that to flesh, and blood, and common sense, it is a mere loss of it: and if we had not seen it done before, we should conclude so. Therefore, there are some men, that are celebrated as famous in the Poets, for inventing this, the casting of the seed into the ground: from whence people thought there was no returning. Indeed that conceit might be, in barbarous rude Nations; but it is certain, that this doctrine was taught unto Adam in Paradise: and hath been transmitted to all his posterity. Yet there are some Nations, that to this day do not know the common necessity of sowing; nor use it not: they understand not the mystery, the Lord hath so fare blinded them. So it is in this sowing of the body. In all judgement of flesh and blood, when the body is put down into the grave (into the coffin, into the earth) it seems to be gone for ever: and it goes from worse to worse, till it come to dust and ashes, the prime principles of our creation. We ought to compare therefore, these things together: and we shall see how wondrous God is in the one; and learn thereby how glorious he will be in the other. The seed that is sown, it is quickened, and hath life (that vegetable life, th' t things of like nature have) to grow again, and to be greater; to feed it self, and to feed us also. For God hath made the seed, of a singular piercing quality: that the lesser it is, the more power it hath. Therefore the mustardseed (which is the least grain) wh●n it comes up, it grows to be a great tree. For in these small things, God sets forth his power (oft times) more gloriously, then in greater matters. And the corn grows thus: because it hath a double end For (as you know) it is made after a kind of a long fashion, with two ends: out of which co es the moisture, and juice, which is the life and soul of the seed. For if those ends should be cut or bitten off, the seed could never rise again. Therefore the Aunts and pismires (those creatures that hoard up corn against the Winter when they carry it into their holes, where they lay it; they are careful to bite off both ends of the corn, to snap them off. For they understand by nature, that if they should let them alone; the corn would sprout, and so they could not live on it. God hath given them this instinct, to know that out of the two ends, comes the soul, and life, and juice: as being in those ends brought to a point, out of which the life worketh. This, now, the husbandman easily understands. But the mystery concerning the body, he doth not understand so well: but yet he must make the argument from his field, to God's field; from his hand, to God's hand, from the blessing upon the corn, to the blessing upon the body: and then he shall see, that the argument will follow clearly. Is it possible that the Lord should have such a care and providence of a poor dead corn that falls into the earth; that he should raise it again, with a new colour, and in great abundance: and multiply it that it grows from one state to another: from a blade, to an ear; and from thence, to full corn in the ear? Is it possible the Lord shall thus proportion and suit his power, to a grain of corn that falls into the ground; and will he neglect the temples of the holy Ghost? will he neglect the image of God? the body, upon which he hath drawn the lineaments of Christ; and for which he hath made a promise, that he will conform it unto his body? If God be careful for the fowls of heaven, and for the lilies of the field; Mat 6.30. much more will he be careful for us, oh we of little faith: Therefore the bodies of the Saint: are so precious in God's sight; that all the corn in the world doth not amount to that sum, as one of those bodies. For God gave the body of his Son, to redeem the body of the meanest of his: and shall we doubt, but that he that is so rich in glory, upon the weak dead body of the corn, will be much more glorious, and powerful in raising up these roots of life again? which though they seem to be dead, are breeding of immortality, by the power of him that is able by his mighty power, to subdue all things to himself. Saint chrysostom asks the question, saith he, why did not the Apostle rather run to the same argument, that he allegeth to the Philippians? to the omnipotency of God, Phil. 3.21. rather than to take this argument: For when he treats there, with the Philosophers, Phil. 3. concerning this argument, he proves it from that main point, because God can do all things, therefore he will do this. From whence we look for the Saviour, who shall change our vile bodies, and make them like his glorious body: according to his mighty power, etc. But (saith he) the Apostle here to these, thought this the best teaching. Hence we may learn, Use. that it is a singular kind of teaching; when a man can instruct his scholar by the trade that he is frequently exercised in; which he is most familiar with. That teaching is most operative and working, the most impressive teaching that can be. So our Lord jesus teacheth his disciples that were fishermen, out of their own trade: Come, Mat. 4.19. and I will make you fishers of men. So when he speaks to the common people, to the multitude; he teacheth the ploughman by a ploughman. Matth. 13.3. A sour went forth to sow seed, and some fell on the high way, and some fell on thorny ground: and some on good ground. So Saint Paul, Act. 17. he teacheth the Athenians (which is a strange doctrine) by their own idols, Act. 7.23. Ye men of Athens, I see ye are too much given to superstition, and idolatry: for as I came by one of your altars, I see it written there, To the unknown God. So our Saviour Christ teacheth men to make them friends of the unrighteous mammon: Luk. 16.9. by the common lucre and gain which was gotten among the Publicans. And in S. john Baptist, every man hath a lesson out of his own trade: he said to the soldiers, do thus; and to the Publicans, Luk. 3. do thus: still he teacheth them out of their own particular calling, and actions. To teach us, to labour, and desire in this manner: every one to be taught out of those things, that are common and obvious daily to us; for therein, is the greatest power of persuasion. He that is conversant about the fire, in fireworks, and especially such as work in glasse-houses: where if he cannot see a clear picture of hell, he is a very senseless man, and very brutish in his understanding. Psal. 107.23. He that goes down to the sea in ships, and exerciseth his business in great waters: if he cannot see a wondrous act of God's providence, in his preservation; he understandeth nothing. He that is a Student, and doth not see in his books, and the difficulties of learning and remembering: if he do not see the infinite and admirable blessing of the Almighty, in saving his wits and memory; and in raising him from one degree of learning to another: he understands nothing. In our ordinary meats and drinks, he that seethe not God, seethe nothing: he hath his feeding and preservation from him; and therein he hath a sign of his everlasting refreshment and preservation. Let us therefore scorn no Art; nor think basely of any kind of labour and good exercise: because there is matter of good doctrine lieth, in the poorest profession that can be. That which thou sowest, I will prove out of thine own actions, out of thy own trade; this doctrine that I teach. Thou that propoundest this question, thou art not more simple than a ploughman: and I will prove it unto thee from thence, by the poorest labour in the earth; for the man that tills the ground, he is of less account, than an Artisan: yet even the very ploughman shall prove and make good, that this doctrine that I teach, is probable, and possible. And why? because That which thou sowest, is first dead: and then it is quickened again. Concerning the dying of the corn, the Philosophers make a distinction: because they knew not this doctrine of the Resurrection. They thought when the habit was gone, when the privation had put out the habit: that it could never come back again. Therefore they thought that the corn had ever life in it. But the Scripture tells us, that it is dead: that is, it is dead to us, which are the judges of life and death. For who can tell what is dead, and what is alive in the creature; but he that is Lord of the creature? Therefore, though it have a kind of action, though it have a kind of life, lurking in it; yet to our sense, it is to no purpose: it is of no use, it is a mere jelly, that is good neither for man nor beast. Therefore it is dead. So our Lord Christ saith, joh. 12.24. Verily (saith he, comparing himself to the wheat-corne) the corn of wheat (saith he) except it fall into the ground and dye, it remains alone, and brings forth nothing, but is single still; but when it falls into the ground, when it is buried, and dies in the earth; than it brings forth much fruit. So the Son of Man, if he should live still in the world, and not dye; he should remain alone; he should do no good; he should be a single Christ; no man could be saved by him: but if he die, and rise again, he shall raise a mighty harvest unto God. So we see the truth of this doctrine manifested, against the Philosophers. That the corn is simply dead; it is demonstrated hence: because the corn of God, which is fare better than the common corn; it dies; the bodies of men are truly dead: yea the body of that wheat corn, the Son of God himself, was dead. It is idle, therefore, for them to imagine, that it hath a perfection to itself, though it be corrupted to us. For it is certain, that all these things dye, the corn dyeth; man dyeth; the Son of God died; according to that part of his humane nature, which was mortal. Therefore he compares himself to a wheat corn: to show the great and sweet convenience between him which is the head, and we that are his members; how it is figured in these parcels of nature. First, the Lord hath made the corn of the earth, to feed man; and hath given a gracious abundance unto it, that it comes forth in a goodly beauty, and with strange variety. And then he teacheth us, that the bodies of men shall rise so too; which are much more dear than corn. And lastly, he hath given us a pattern in his own body, being cast into the earth; which else should have remained single: but being once interred, and rising again, brings forth abundance of fruit. This we may see in the bread of this life; and in the bread of heaven, how they both work to give us an assurance of the Resurrection. The bread of this life, is corn; the bread of heaven, is Christ: he is the Mannah that came down from heaven: Job. 6.58. and these breads (the bread of the body, and the bread of the soul) make up the conclusion as a certain thing; that that which is nourished by both these breads, shall follow the quality of them. The body of man, is nourished with the one; and the soul of man, with the other. Therefore the substance of the man must rise, because the bodily bread riseth; and the spiritual bread riseth; and we feed of them; and according to that which a man feeds on, he is conformed. As the Philosopher saith, man is nourished of that thing, whereof he consists: and he consists of that, whereby he is nourished. And further we may observe in the phrase, he doth not say, that the corn liveth, but it is enlivened: as Saint chrysostom, Chrysost. and Saint Basil Basil. observe. Because he would give us to note, that all is in the power of God, that worketh all in all. Therefore he saith, It is quickened. It signifieth a passion or suffering, and to be wrought upon, from a higher cause. It is quickened, it is enlivened from a higher superior power. So that the growing of the corn, is not merely from the influence of the Sun, or of the Moon: no nor from the goodness of the soil, nor from the diligence of the husbandman; nor from any natural inherent quality: but God gives it a body; God gives it life. And if his eye of providence be so watchful, in these particular cases; in things of this small quality: much more will he be watchful, in that great work, wherein he hath bound himself by a promise; and if that be too little, he hath sworn it; we have his oath, that it shall be so. He hath given us to know in his Word, 1. Cor 3.6. that it is not in Paul that plants, nor in Apollo that waters, but God that gives the increase: that is, there is nothing that can bring forth fruit, no not a tree, except the Lord give the increase. All the second causes are nothing; it is God that works all, as the Psalmist saith. Psal. 127.1, 2. It is to no purpose for men to rise early, or to go to bed late, and to eat the bread of carefulness. It is in vain for the watchmen to watch the City, except the Lord keep it. The Apostle doth not say, It doth not live, except it die: but he saith, It is not quickened, it is not enlivened: still he reflects upon God; and yields unto him the praise and glory of all things: for from him only comes the blessing and increase. And lastly, to conclude with the time, he saith that after the corn is dead, it is quickened again; it is enlivened again: so it shall be with the bodies of men after they be dead; but he saith, except it first be dead, it cannot be alive: so that dying is the necessary reason of living. It is a condition absolute: if we must live, we must of necessity dye first. Use. This must teach us, that there is no exemption and privilege from death: if we look to be of their number, that shall come to life. Men cannot possibly be clad over this body, with glory: this body is not capable of the garment of glory, except either it be brought to a change, as they shall be that live at the coming of Christ: or else it die, and be raised again: It is impossible that the robe of glory, should cover this body of ours, as it is. Use. This should comfort us against death, that because we shall dye first, therefore we shall be quickened again: it hath the force of a cause or condition in it: it cannot be otherwise. Because the corn dies, therefore it lives: and the reason that it lives, is because it first dies. There is no hope of recovery of life, except first there be a passage through death. Hence we have exceeding comfort, against the sorrows of death. Those things that seem to argue clean contrary against us, they make most for us. For because there be such unlikelihoods of the Resurrection, therefore we shall rise: because we shall be dead, therefore we shall be alive: because we shall be closed within the grave as in a prison, therefore we shall be enlarged: because we are brought to dust and ashes, therefore we shall be brought to glory, and to a heavenly condition: because we are brought to stink and putrefaction, therefore we shall come to be a sweet smelling savour unto God: because the corn is brought unto a jelly, therefore it comes to be a goodly blade to an ear; and to bring forth in some thirty, in some sixty, in some an hundred fold, according to the mighty working of God. So likewise, Use. it serves in the troubles and miseries of this life, which are the presages and forerunners of this death. For the heavier the hand of God is in any sort upon a man, the more occasion is given him, to work himself to a certainty of God's favour. Because therefore the Saints of God groan, and labour, and travail under pressures, and burdens; therefore they shall have a certain redemption, and a speedy and glorious deliverance. For as the Apostle saith, we are not only content to suffer persecution, and affliction; but we rejoice in them. For God so sweetens them, and takes off the edge of all our afflictions in this world: he so tempers and mitigates them; that when we think they strike most against us, they make most for us. This is the sweet blessing of God Almighty; because the corn dyeth first, therefore it shall live: because the body is brought to baseness, and terms of putrefaction; therefore the voice of God shall raise it. For the mercy of God useth to take a hint of our misery: that as our miseries abound, so his mercy towards us might abound much more. 1 COR. 15.36. That which thou sowest, is not that body that shall be; but bare corn; as perhaps of wheat, or some other of the rest: but God giveth it a body, according as he pleaseth: and to every seed his own proper body. Thus another copy reads it. And what sowest thou? thou sowest not that body that shall be, but a bare grain; as perhaps of wheat, or some thing like: but God giveth unto it a body, according as he pleaseth; and to every seed his own proper body. I Am sorry that I shall trouble you with this inarticulate voice, this poor creaking sound * He was hoarse with a cold. especially in this great audience, and in regard of this weighty argument. And chief it grieves me, because I would fain have spoken a word, in the furtherance and helping forward of the suit for * There was a Brief for a collection, for a monastery at jerusalem. jerusalem, and for the priesthood in Golgotha. It is certain, there is no Christian man that can seriously remember the state of jerusalem; without tears, and much compassion: and whatsoever may be pretended and said against it; the very love to the place where Christ wrought our Redemption, will overquell all that can be said or surmised. As Saint chrysostom Chrysost. saith, concerning Rome, because Saint Paul, and Saint Peter suffered there: and at Rome there was kept Saint Peter's chair, and Saint Paul's chair, saith Saint chrysostom. If I had health and opportunity, to go from my charge at Antioch; I would travel by sea and land, to view those noble Relics, of Saint Peter, and Saint Paul: I would fall down before them; I would embrace them, I would kiss those holy chairs. Thus was Saint chrysostom wrapped in the consideration of the poor chairs of the two Apostles, Saint Peter, and Saint Paul. Now if the chairs of Saint Peter, and Saint Paul were thus amiable, as to draw a man above a thousand miles out of his own country; in great reverence to see, and to worship before them: what should the monument of the grave and sepulchre of our blessed Lord Christ? how should it affect us? It may be thought, now, to be superstition: for we are grown now so fare from all sensible and visible things, we are grown so spiritual; that we account any outward apparent glory, a part of superstition. But certainly, those Christians that lived long before us; many thousand great Princes and Nobles (the worthies of the world) if they were alive at this day, to see what great thraldom and slavery that noble place is brought unto: If they could not regain it with their swords, they would weep out their eyes for grief and anger. Therefore, to give a little alms to such a glorious place: if it be but for the names sake; if it be but for the mention sake: the very name jerusalem is enough, to draw an understanding Christian to some mercy. For the Lord hath drowned it in his deep anger; Jer. 19.8. Isa. 13.14. and hath made it a hissing unto all Nations, and a place for zijms and I●●ms, a walk for Owls and Ostriches: and yet notwithstanding there shall come a glory upon it in the end of the world that shall make it ten times greater than ever it was. I cannot tell, whether it shall be by a worldly transplantation, but I am sure it shall be by the apparition of the Son of God, when he shall come to judgement. Therefore, 1. Cor. 16.3. as Saint Paul desires them for the Saints of jerusalem; so the very love of the place, aught to raise up an affection in all those, Joel 3.2. that look for Christ's appearing in that noble valley; where the persons of men must be doomed in the day of the Lord. I leave it to your Christian consideration, and press it no further. The Text read unto you, is the Answer to the second question made before, in the person of an unskilful man: which was either one that was a caviller, or else one that was a learner; and would gladly be resolved in that particular, and therefore he asks, With what kind of bodies men should rise? Whereunto the Apostle now answereth: retaining his former similitude taken from corn, and things that grow upon the earth. And this is the most fit and commodious, for the illustration of this great mystery of the Resurrection. In sum, he saith thus much: That the bodies of the Saints that shall rise again at the last day, they shall be so much different from the bodies that the same Saints have now; as we see the difference in those things that sprout and grow out of the earth, from that which is cast into it. As there is infinite difference between a small kernel, and a great tree; as there is infinite difference between a small corn, and a goodly stem or stalk of corn: or (perhaps) two or three upon one root; as there is great difference in these; so there shall be between our bodies now, and at the Resurrection. As Tertullian Tertull. saith, they shall be changed, not by abolition, and destruction, to come to nothing: nor by alteration, so as that they shall not be the same bodies, but another instead of this body: not by substitution, but by ampliation, by enlarging, by being made greater, and more glorious. And saith Saint chrysostom, Chrysost. they shall be made more brightsome, and fair, more excellent, and perfect in every kind of perfection. Origen Origen. had this for one of his gross heresies, for which he is said to deny the Resurrection: notwithstanding he denied it not; but he had a conceit, that the bodies of men and women should rise; and then after that they should dye again: and another Resurrection should come after that; and another after that: and in every Resurrection they should be less and less, until they were brought to nothing. Thus in effect he denied it. But the truth is, by the doctrine of the Scriptures, and of the Apostles, that the Resurrection shall make our bodies nothing lesser; but greater: and it is certain, that the stature and proportion of those that shall be raised to glory in the life to come: shall be infinitely more great, then that which they have now, Numb. 13.33. they shall be like giants in respect of grassehoppers: according to their speech, that went to spy out the land of Promise. We see now in this small stature that we have in this world, what a goodly sight it is to see a tall proper man: they be as it were the giants of the earth, the glory of the world: they be the chief copies of Gods great and wondrous power, and there is that state and majesty in their bodies, which is not to be found in the persons of little men. As also we see, that those countries which naturally bring forth such tall and mighty men; they have great privileges and precedents of honour given unto them: that God hath done by them mighty and marvellous works in the world. Therefore, the glory of manhood consists now, in a straight, and tall procerity, in a goodly proportion of limbs, and bigness of body. In which regard Saul was commended, that he was higher than all the people by the head and shoulders. And so in Homer, 1. Sam. 9.1. Homer. great men have still this commendation, they are men that are eminent above their fellows, that are of such a proportion. I say then, if it be the glory of humanity; if it be the glory of manhood, not to be dwarfish and small; but to be of a goodly stature in this world: we must imagine that God will bring us to all perfection, in the other world: he will bring all his Saints to a goodly bigness, to a comely tallness, and proportion; as a little corn of wheat, brings a goodly tall and beautiful ear of corn, out of a small grain that is cast into the ground. Therefore there is no diminution to be imagined; as if the body should grow less and less; till it come to nothing; but there shall be a great ampliation: the Lord extending and driving out the body, drawing it to the full lineaments, and to the perfect length. So the Apostles similitude infers, against Origen; and those that maintained his opinion. Now these things are very plain, in the open experience of nature, but because we see not the things signified by them, which we are to believe; therefore they are held to flesh and blood incredible: to a man that is not acquainted with the field, that is not seen and experimented in this kind: he would think it impossible that out of such a poor principle as a grain of corn, there should come such a deal of grace and beauty, as that verdure of colour: and such a flower and leaf of grass, as the flag of it: that there should come so much straw to support it; and that there should be such a structure in the knops of it: that there should be such abundance in the treasure of it. We should think these things merely impossible, but that common use, and experience makes us cease to wonder. And if we could see that which is spiritual, as we do this that is outward; we should as well be induced to subscribe, and consent to it. But in the outward thing in the world, we see the sowing, and the mowing: we see the sowing, and the reaping; the seed time, and the harvest: Therefore by much experience, we are taught to believe it without doubting. But for that which is spiritual (for the Resurrection) we see only the time of sowing; but we cannot live to see the time of mowing in this world. For the bodies are sown, and the seed lies rotting in the ground; some five thousand years, some less, but all a long time: yet it pleaseth God to bring as it were the dew of heaven upon them, to raise them from their graves unto the harvest. Then that truth which we now believe, shall appear as plainly; as that which we apprehend by sense. The thing which the Apostle would teach us here, I will but summarily touch at (because all this speech except it were better uttered; is merely unprofitable, * In regard of his extreme cold. and unpleasant also) I will therefore cut off all superfluity: and only touch that which is merely necessary, and elementarily pointed at. First, the Apostle tells us, what is man's part. And then, what is God's part, in the matter of sowing: and so we must apply it to the Resurrection. For that is the Apostles purpose; as being a parabolical doctrine, from a similitude, and therefore he rests not in the outward letter, but refers and reduceth us to the purpose and intent of it: which is to prove the truth of the Resurrection. Now the part that man doth, he speaks of it, Division into 1. Man's Part. 2. God's Part. first negatively, what he doth not sow. And then affirmatively, what is sown. Negatively, what he doth not sow: he soweth not that that shall be. And then he shows affirmatively, what he doth sow: a bare grain, a bare corn, devoid of such ornaments as God afterwards gives unto it. Then in the next part what God doth: he gives it a body, to every seed the same body. The same body in essence and substance: but so changed, and bettered, and altered, that a man would think it were impossible to bring out of such a foundation, such a kind of conclusion. And because the Lord is wondrous in all his works; therefore he gives to every seed it's own peculiar body: although there be many changes and differences, yet it comes to it self again, to that it was before; and it runs (as it were) in a kind of a circle: he gives it its own body. And the way, and manner, and reason of all this, is, As he pleaseth. For he doth whatsoever it pleaseth him, in all the works of nature, and in all the works of grace. 1. Part. Man's part handled, first negatively 2. Affirmatively. Concerning the first point, it is said, the sour soweth not that body that shall be. Which we know to be true: for he soweth neither an ear; nor he soweth not a flag; neither soweth he a hawne, nor a straw; nor a knot in the straw; he soweth none of these; 1 Negatively: what man sows not. Not that body that shall be. yet notwithstanding he soweth that which hath all these in it potentially; in the power of it (by the blessing of God) it is able to bring forth all these. This is the wondrous act of God's hand, that out of a black bean, or out of a brown corn of wheat; that the Lord should bring a new flower, a green livery, the next Spring: and that he should give it such a dew in the earth, that it should come with such leaves and flags about it: that in many places, they are fain to let their cattles eat it twice or thrice over, for fear of too much rankness. Not that the corn is endangered, but only they take away the superfluity of it: so that still there remains a profit, out of that poor dry thing, that seemed unsufficient to afford any moisture. This is the wondrous hand of God. Use. And it teacheth us, that it hath pleased him to hide for his chosen children, such treasures of heavenly furniture; and such possibility of bringing forth rare abundance; that although the hungerbitten beast of death, or sickness, or affliction, or trouble, or persecution, in the world; bite upon it, and eat it several times: yet the corn grows still. According to the conceit of the Greek Poet, of the goat that was eating and gnawing the vine: he brings in the vine thus speaking to the goat: Apud Sueton. Although thou eat me to the root, yet I will rise again, and bring forth so much fruit as shall make wine to cast upon thy carcase, when thou shalt be offered in sacrifice. This is that glorious work of the Lord which he calls corpus futurum the body that shall be: which the Lord shall bring from diverse changes. As from putrifying in the earth, to sprout and to take root downward: & then to shoot upward. For so the Lord guides the thing, as the blessed Prophet Isaiah saith, Isa. 28. the Lord gives the ploughman wisdom in his heart, to do these things; the Lord contrives the work by his own blessing; that first it takes root downward, and lays a foundation: and as Saint chrysostom saith, Chrysost. look what the foundation is in houses which men build, the same is the root in vegetable things, that grow upon the earth: they work themselves a foundation to stand on. The diverse branches that we see a tree to have, it hath roots answerable; it is a tree beneath the ground, as well as above ground: or else it could not stand against those blasts and storms that come from the air. So it is in the corn: it hath an extensive variety, a great number of little branches, and roots, that stretch themselves in the earth, to make it firm, and solid beneath; it were impossible else, but it should be broken in pieces, with every wind, and storm, and rain. And then when God hath given it power to work that way, to make the foundation downward; than it shoots upward, and gins like a tender green grass, that peeps out of the earth. And that grass is soon after covered with such a deal of grassy substance of flags and leaves, and in the midst of that flaggie part, there ariseth that that must be the care: the choice of all, which God builds up by a strange Art, and makes it consist (because it is to rise to some height) of certain knots; that every knot may be as it were a post or pillar to support the ear of corn: and therefore as they be nearer the earth, so the thicker, and greater they be. That the flags that are about it, should come in to feed it; and make the substance of the fruit: that there should come of one corn, thirty or forty: it is the wondrous act of God, called Corpus futurum, The body that is to come. 2 Man's part affirmatively. What he soweth The next thing on man's part is affirmatively, what he soweth: bare corn, that hath none of these things to see too; saith Tertullian, it hath not any garment of itself; it hath not any leaves to cloth is about: it hath not a foundation of any root; it hath not any fence of a hawne, or husk, to defend it from the fowls of the air; or to keep off the injury of the adversaries, the beasts of the field: it hath no tall and comely proportion; but is as a dead forlorn: thing, that is given for lost in nature. But when it riseth again, it comes up with the greatest interest that can be. There is no usury in the world, no interest in the earth, comparable to that that comes of the earth. Though men's gains (oft times) be cruel, and bloody: yet notwithstanding it never makes such a noble in come as this, that a man should find an hundred for one. For so we read in the Scriptures, of Isaac, that the Lord gave him in one year an hundred fold, Gen. 26.12. he received an hundred for one, that he sowed that year; whereby he was made admirable, and honoured of all the country. This is now, that glorious hand, that is called the body that shall be. And so it is, in the rising of the bodies of men. For it is to no purpose for us to stand in the straw of the similitude; but we must rise up to the corn; to the thing that is purposed: the doctrine of the Resurrection. The best man in the world, when he dies, he must be sown in the ground: his body is sown as a bare seed, as a bare grain: it is divested of all the goodliness it had before, when it lived, and flourished in this world. It had then many fair blossoms, it had a goodly ear, a tall stately position, and positure, above many of his fellows. It was endued as the highest topped corn in the field of God; with riches, with honour, with strength, and beauty, and wisdom: and moreover, with spiritual graces. But what are all these, when a man must come to lie down in the grave? when he must be cast into the furrows of the earth? when all these flowers and feathers must be plucked off? then he must forget his own honour, he must depose, and lay aside his riches being not able to carry them with him. job 1.21. For naked we came into this world, and naked we shall return. It is the common sentence of all the grain of the earth, and as the Apostle saith, certainly, 1. Tim. 6.7. as we brought nothing into the world, so we shall carry nothing out of it: for bare corn, naked corn, must be sowed. This must humble us, and teach us; Use. that all the while men live in pomp, and glory, and are compassed about with variety of plenty, and apparel; now the corn is in the flourish; now the tree is in the spring; or rather in the goodliest time of the year: but there will a Winter come, that will dash down the leaves of the tree, and make the fruit to fall off: and will bring it to a dry stick again, and make it as bare, as ever it was goodly and flourishing before, bare corn. Secondly, observe what this fruit is: not the spirit, but the body. This is the great mercy, and blessing of God; that although the body be never so naked, yet the promise of the Resurrection is made unto that. For the spirit needs no Resurrection, the spirit cannot rise: for it never falleth. And as Saint chrysostom saith, the Resurrection must be, of that which falls but the spirit never fell otherwise then by sin: and it is not otherwise raised, then by repentance, a spiritual kind of resurrection. But the Apostle meddles not with that here; but he calls it the resurrection of the body: and he shows that this comfort the body hath, that although it be never so poor, and never so bare, though it be cast into the furrows of the earth, never so forlorn, and forsaken, and be stripped of all the glorious weeds that it had before: yet it hath a promise, that it shall resume unto it its former glory: nay, a fare greater glory: a glory that shall endure for ever. Indeed the corn when it comes out of the earth again, it flourisheth for a time; and then afterward is resolved into the old corn again, and becomes like itself: all the greenness, and goodliness of it, with two or three months drying Sun, fades away: or with the blast of a tempest, it perisheth. But these bodies when they shall be raised again, God shall give them that singular beauty that he intends to bring them to: he shall give them that durability, that duration, that no wind shall weather-beat them; no Sun shall scorch them: the Sun shall not hurt them by day, Psal. 121.6. nor the Moon by night: for the Lord is their protection, and their candle for evermore. 2. Part. God's part. I come now to the second part of the Text, which is God's part. He denies it to man, and saith, that he doth not sow that which shall be; but he saith, God gives it a body: that is, that body that God means to give it, man doth not sow actually. How comes it then? By the hand of him that guides, and governs all things: he gives to every seed a body, as he pleaseth: and to every seed, his own proper body. Where first the Apostle would reduce the glory of all the action of this creation, to God: all the operation in this great work, it is of God. And to make us to settle only in that, he useth a phrase, that is most sweet and gentle: when he saith, God gives it a body. He doth not say, God creates, and makes it a body, for those are works of labour: we understand and conceive always by those works, something that is painful, and hard to be gotten. And although God take no pains in the work of creation; yet it is so propounded to us, as a matter of great difficulty. Therefore he took six days to make the world in, to raise our intentions to understand the greatness of the work, and the order that God took: it was not a confusion; therefore he did not all things at once, as he might have done; but in succession of time. But (I say) those words when they are used in Scripture, they are spoken still in the sense, and notion of labour. But the word giving, is always taken in another sense; as a matter of facility, and easiness: to show both the quickness, and facility, and also the goodness of the giver. So in this, that he saith that God gives it a body, he shows, that it is a customary thing, for him out of his hidden treasures; still to draw forth, and to pour down his benefits upon mankind, with cheerfulness, and good will: his mind is set to do it; not only to his friends, but to his enemies; Mat. 5.45. for he makes his Sun to shine, and his rain to fall upon the just, and unjust: and he makes that corn to grow; even the corn of Infidels, as well as Christians. So great is his goodness to mankind! Use. And withal, in that he saith, God gives it a body: It should teach us, always to receive these creatures, as gifts from God: as earnests of God's love unto us. A man that useth these temporal things, either he must make them assurances of things eternal: or else he must abuse them. And being the gifts of God, of whom we receive every thing: therefore they must be used to the honour of God, which is the donour. Our bread, and food, and all the parts of our maintenance, as they spring and issue from him, so they should be returned to him with a retribution of thankfulness, and a gracious conversation. God gives it a body, and to every seed his own body. This is the main point, with which the Apostle intends to comfort the present body, that is afflicted in this world. For there were certain Heretics, that said there was one body, that fell, and another body, that rose: that there was one body, that rotten, and corrupted in the grave: and instead of that, God gave another body. And so there was a kind of mutation or substitution: to let one body dye, but another to be raised out of the ashes: as the Phoenix is said to rise out of the ashes of her mother. But it is not so, saith the Apostle. There is no substitution; there is only (by the blessing of God) a restitution of the same thing, unto a higher, and a better, and a more beautiful estate. There is not one body that dies, and another body that is raised: for then there could be no resurrection; For what kind of victory can this be said to be, over death; if the same thing that was foiled and conquered, be not conqueror again, by the powerful hand of God? Therefore Christ is so careful to prove this point unto us; that it was the same body of Christ that rose, that suffered upon the cross: he was so careful (I say) that we should know this, that he ordained it so; that Thomas should be so distrustful, that he should gauge his wounds, Joh. 20.27. and find the print of the nails: that he might look on them, that he might touch them, and handle them: that he might see that it was the same identical body, that he had before he went to the grave. For he foresaw, that there would such a doctrine of devils arise, in the latter end of the world: to say that Christ both in his body personal, and in his body mystical, that there was a mutation of bodies, that one body should dye, and another rise in the place of it. But against this, the Apostle saith, He gives to every seed his own body. In the body of nature, the corn doth oftentimes so degenerate; that wheat will turn to barley, and barley to oats: the better corn, will turn to worse; by reason of the badness, and hungrinesse of the ground: or by reason of the weakness of the seed, or the unseasonableness of the times: or the indiligence of the husbandman. These things oft times cause these mutations. But in this seed (our bodies) it is impossible: for the body shall never grow worse and worse, by degeneration; but it shall be brought by the power of God, to that high perfection, that it shall still be infinitely better, and yet still it self: it shall still be the self same in essence, though not in qualities. It shall be the same in substance, and nature, but not the same in eminency of grace and glory. It shall be the same in being, but not the same in seeming, or in circumstance. And so Saint chrysostom saith, It is the same, and not the same: it is the same, as touching the fundamental essence of it, and it is not the same concerning the augmentation, and the rare qualities, that God shall impose upon it, and invest it withal, And so I say, it is that comfortable doctrine to this flesh of ours, that there shall not be any other flesh glorified for it: but that this flesh, that hath suffered martyrdom, this flesh, that hath suffered hunger, and thirst, sickness, and persecution in the world: this flesh, that hath suffered for Christ: this flesh, and no other but this; shall receive the crown of glory, according to the manifold evil it hath endured. Otherwise, there could be no true consolation in this life: seeing the spirit also shall have larger endowments. The soul of man, the wit shall be greater; and the memory greater; and all the parts and faculties shall be more excellent in the soul. Now these being not visible parts; therefore they are not that which shall rise. For it is that which is visible, which belongs to the Resurrection: the glory of the soul, cannot be manifest; it is still hidden, and inherent in the inner-man. But this glory that shall be at the Resurrection, it shall be manifest: and there is no manifestation made, but to the eye, and the outward senses. Therefore here comes the comfort, to every poor distressed body, that the same that suffers, and is miserable, afflicted, and tormented in this world: the very same body, shall receive abundance of joy, and comfort, and glory, and beauty, in the day of the Lord. The poor cripple, that goes double; that moves every man's heart to pity, to see him in the streets; he shall rise with a glorious, and goodly body: being incorporate into Christ by faith, he shall receive a body full of ample compliments, and blessed perfections. To every seed his own body. If it be the same body, how then is it a new body? Ob. and how then in the Scripture is it called a glorious body; which makes it different? This (I told you) shall be by addition of certain accidents of glory, that shall accrue unto it: Ans. which cannot be separated (as accidents may be from their subject) but they endure with it continually. And that consists: 1. Partly, in that goodly proportion, that I spoke of before; wherein all men shall be raised in one size: Not as they are now, where there is great difference; but all shall be of one stature, and perfection. And therein they shall more resemble the Image of God, then if they should be made in greater variety. 2. Secondly, another quality wherewith they shall be endowed, is the clearness and brightness of those bodies. For although they shall not be transparent, and translucent (which is no property of a true body) yet they shall be so full of light, and gloriousness, as the Lord jesus his body were, when he was transfigured in mount Tabor: his garments did so shine, that no Dyer or Fuller in the earth was able to make such a tincture, or to give such a colour, and gloss, Mat. 17. as the garments of our Lord had. Much more than was his countenance glorious and shining. And if in the old Law, Exod. 34.30.33 the glory of Moses face were so great, that the jews could not endure to look upon him, but he was fain to take a veil and cover his face, when he read the Law; that so they might hear what he spoke without astonishment: much more shall the glory of the bodies of the Saints be, at that day. They shall be all lightsome, they shall shine like the stars in the firmament: they being often compared in the Scriptures, to the stars which cannot be numbered. Thirdly, another quality wherein they shall be like unto the corn. The corn, that seemed to be a dead grain; yet after comes to have an excellent green colour, and live: so these bodies shall exceed in proportion of beauty. There is great difference, now: some are fair, and some are foul creatures: and those that are the fair ones of the world, they think themselves only happy: and those that are deformed, they think they had better been unborn, then to live in the world: Indeed it is a matter of great dejection, and scorn to a natural man; to have a poor deformed body. Therefore the Lord shall so alter all things in that day, that every man shall have equal beauty. The glorious Saints in heaven, their perfection is one and the same perfection: they shall have a common perfection, like the Angels that wait before the Lord: and the Seraphins, that have the self same perfection and beauty, shining upon them all: although it be not sensible to us, but is seen only among themselves. Fourthly, all this gloss, stature, and goodliness that they shall have, except it have also strength and vigour, it is little worth: Therefore God shall give them that too. That as the corn riseth with an high stalk, to a goodly stem, and hath knops to underproppe, and support and keep it up; whereupon it is built: so the Lord saith, Rev. 3.12. he that hears the word of God, he will make him a pillar in the house of his Father; that is, he shall have the strength, and glory, and the fortitude of the great men of God: that he shall be able to do any thing, that God shall assign him to, with great dexterity. And all this, with a further grace of incorruption; for the seed that is sown, although it come up with a fair gloss for a time; yet it presently corrupts, and is brought unto a dry straw and stubble: and that which is green now, to morrow it is cast into the fire. But the Lord shall give unto this glorious gloss, whereunto he shall bring the bodies of his Saints, he shall give them an incorruptible crown. 1. Pet. 1.18. It is a crown that is incorruptible, an inheritance immortal; that never hath any change. The best beauty in this worldly glory, a fit of an Ague will change it; and long sickness will turn the fairest rose into an ashy coal: there is nothing so subject to change, and alteration, as the gloss of beauty. But that strength and beauty, and goodliness of the creature, after the resurrection, shall be supported by that ever mighty power of Almighty God; so that there shall be no old age, to draw wrinkles in the face of his Saints: there shall be no sickness, to make them whither; there shall be no grief of heart, no discontent of mind, to make an alteration in the outward man, there shall be nothing to make a change, because God shall crown them in heaven, with incorruption. And lastly, the Lord shall give them another quality, which shall be the rarest of all the rest. And that is, a strange agility and nimbleness of body: that they shall be able to move upward or downward, as it shall please them. While we are here in this life, we have heavy bodies: a man must walk upon his own foundation, he must have the scaffold of the earth under him. But if he presume any further, and offer to go any higher; with Daedalus, and with Icarus, he shall be cast into the sea: he exposeth himself unto danger, and his waxed wings will be fired by the beams of the Sun. But then at that day, though our bodies (in all things substantial) shall be like these, and shall still be true bodies: yet the glory of them shall be so great, and the strength and power that the spirit shall have over this flesh, shall be so absolute; as to command it which way it pleaseth. When we move now; either we go forward or backward, or sideways or else downward; but upward we cannot: but then, the Lord shall give us ability to move upward too. And this is that the Apostle saith: we shall be taken, we shall be snatched up, to meet the Lord in the clouds: 1. Thes. 4.17. there shall be such a mighty power and prevalency, in the spirit of man, to rule and command the body. The Lord hath given us instances of it, in some things in the Gospel. Mat. 14 26.29 Our Lord himself, walked upon the water: and not only he himself, but he gave Peter power to walk with him. And this was a sign of that he means to do; at the day of the Resurrection. As their bodies then walked, and were sustained by the power of God in the air, and was able to make that which is fluent, and soft, and yielding in itself, to make it a solid pavement like unto the stones to walk upon: the same power shall also work in our bodies that agility, which is in the Eagle. So the Prophet speaks, yea our Lord compares us where he saith, Where the body is, Mat. 24.28. thither will the eagle's resort; which is meant not only of a spiritual flight by faith; but also of the body's assumption. And this our Lord confirmed by the Ascension of his own body: job. 14.2. for he went before to prepare a place for us, that believe in him. Now we know that his body ascended to heaven: it had the power to move upward, as well as any other way. We have examples of it also, in Henoch and Elias, which were both translated: Elias carried in a fiery Car to heaven. 2. King. 2.11. And all this with eternity and immortality; that there shall not any thing of it pass away: there shall be no expectation of death; there shall be no fear of change. This is the greatest thing of all, when God shall give fullness of glory, to have also full security. For whatsoever glory men have in this world; so long as they know that there is a worme ●hat can gnaw it; or that it is possible for them to be outed; this glory is nothing: because it is glory, that may be no glory. Such is the state of these worldly things: that there is nothing so great, but it is subject to be brought from that greatness. But the Lord shall give this glory for ever and ever, as himself is: he that is eternal in himself, he is eternal to all those that he shall make his followers and companions, in that blessed kingdom. For they also shall receive that part of eternity, as fare as they are capable. It is this safety and security, that makes this blessing amiable: and for that the Lord hath given us an example for security, in Scripture: where for forty years together in the wilderness the Lord so provided; that there was no man's that were rend, or worn: not so much as the sole of his shoe impaired by that long and tedious travel. We see also they had security of food continually: it never ceased to follow them; but in convenient time, was still administered to them. Therefore it follows, that God that can do these things for garments, for these rags that we wear upon our bodies: he means much more to do it, to the bodies themselves. As Christ saith, Is not the body better than raiment? Mat. 6.25. then garments? Seeing therefore, that he did it unto garments, that are of fare less worth; will he not do it unto the bodies themselves? He that kept their garments 40. years without wearing (and yet what wears so soon as a garment) he was able to have done it for eternity, if it had pleased him. But God gave them that for an instance; to show that these things belong in a higher nature, and degree, and measure to the setting forth of the lif●●ternall: and were to foreshow, and to be an earnest of that infinite glory, which God hath reposed for them that wait for the coming of his Son. Which the Lord work for us all. etc. 1 COR. 15.39. All flesh is not the same flesh; but there is one flesh of man, there is another flesh of beasts; another of fishes, and another of fowls. THere is nothing more plain and easy, than the sense of these words; they are known to every man by experience. And yet it is very hard to find out the intent and reason, why they were uttered. Divers men have diversely commented upon them. For some think (as Tertullian, Tertull. & others that follow him) that the Apostle speaks not as he seemeth to do, of the flesh of beasts, and of the flesh of men, and of fishes, and birds: but by an allegory comprehends some other thing, concerning the diversity and degrees of men. And so he interprets. The flesh of men, that is, of holy, and just, and good men. There is one flesh of men, that is, of holy men: for they are properly to be called men. A man so fare forth as he is unholy, so fare forth he comes short of a man: and those are only truly and really men, that be good. And then by the flesh of beasts, he saith the Apostle means the flesh of beastly heathen men: the flesh of Ethnics; of those that do not believe in God; those that do not believe in Christ the Saviour of the world. He saith, such are beasts, for they differ not world. He saith, such are beasts, for they differ not from beasts: neither in their sense, nor in their conversation. Then for the third, there is another flesh of fishes; he saith by fishes are meant those that are baptised, and regenerate by water: the fishes of our Lord jesus Christ, Mat. 4.19. whereof he said to his disciples, I will make you fishers of men. And in many places in Scripture, men are compared to fishes; by reason of the laver of regeneration. Lastly, he saith there is another flesh of fowls or birds: and he saith by those are meant the bodies of the Martyrs, that have died for the testimony of Christ. Those are like unto birds, that fly from this world; Psal. 55.6. that take unto themselves the wings of a dove and fly away to be at rest: that separate themselves from the world, and worldly things; that forsake father, and mother, and country, and land, and goods, and life itself, to be for Christ, and for his profession. So Tertullian Tertull. makes the sense to be this: that in the Resurrection, some shall rise as good and perfect men; and some shall be as beasts: that is, in great ugliness and deformity: and some shall rise as fishes: that is, with the benefit of their baptism: and some with their glory and crown of martyrdom, as the birds and fowls of the air. But in this exposition, there is a great deal more wit than soundness: for we must not endure, to expound Scripture in this manner. It is a dangerous thing for a man to build allegories: to ground upon idle conceits; to destroy the letter withal. For the letter of the Scripture must stand: and if there be any possible construction to keep it, it must be kept and maintained. If not, we are to abhor niceties: and then to expound it by way of simile and allegory; but never till then. Others expound it, as if the Apostle meant it of the different degrees of joy in heaven: whereof we shall have more occasion to speak (if God permit) when we come to speak of the difference of stars, One star differeth from another in glory. Divers men have diversely distracted the sense of this Scripture; while they think the Apostle speaks of the different flesh of men: because that beasts, and fishes, and fowls; they are things that belong not to the Resurrection: and what then, should they do in this argument? But I take it the best and true sense is, that the Apostle takes it according to the letter; and out of that, he draws an argument, to persuade us of the glorious bodies that shall be in the Resurrection. For in the similitude that went immediately before, he teacheth us how we shall find the doctrine of the Resurrection, in our gardens, in our fields, in the things that we sow, and admit into the ground. Now he riseth to a higher argument; and teacheth us how we should find it in our flesh; in this flesh that we carry about us: for that is the principal thing that is here spoken of. It is the flesh, that must rise again: and if we can find an argument so near home, in this our flesh; it is certainly a plausible and delightful argument: and the Apostle tells us, that if we come from our fields, and our gardens; if we come home to ourselves, and look upon this flesh of ours; we shall see in that a most lively representation of the glorious Resurrection. And whereas all the whole body of living creatures, is nothing else but flesh; although it be diversely, and with a strange variety distinguished: the same God that can make such variety in the self same thing; that can make one flesh to be washy and waterish, as the flesh of fish: another to be airy, and spiritly, as the flesh of birds: another to be sullen, and drowsy, as the flesh of beasts: another to be temperate and mean, as the flesh of men: the Lord that works this difference, in this frail subject; much more in the Resurrection, can he work a diversity in the form and shape, and in the colour, and representation in the flesh, that shall be then glorified. To proceed in order. Division into 3. parts. 1 The Resurrection proved from flesh. 2 A fourfold diversity of that flesh. 3 How this persuades the Resurrection. First, he would have us to consider, that the flesh itself affords an argument of the Resurrection; and he riseth from things sown in the earth, to flesh, that moves in the world: and that in what part soever they are; whether in the air, or in the water, or upon the earth. And then he tells us, that that flesh is not all one; but there is a diversity. And he makes the diversity four fold; as the flesh of men, the flesh of beasts, the flesh of fishes; and the flesh of birds. Thirdly, we are to consider the use of this argument; how it infers and persuades the souls of men, that there is a likelihood, and certainty of the resurrection. 1. Part. Argument of the Resurrection raised from flesh: and raised higher and higher Concerning the first, the Apostles method is most singular and excellent: he proceeds in his arguments from things that are less perfect, to those that are of greater perfection. All the seeds that be abundant in the earth, they argue (indeed) the mighty hand of God, in their power and variety; and in their growth, and success: but yet flesh is a fare more constant body than they be. Now if the Resurrection do appear in things that grow upon the earth; much more doth it appear in things sensible; in things that have life. For the vegetables, although they argue somewhat; yet the argument is obscure, as their life is obscure: but the sensibles, those things that stir, and move; they are fare more clear preachers of the Resurrection, than the other can be. The flesh (as Methodius Methodius; saith) it is nothing but the middle way, between incorruption and corruption: the flesh is neither corruption nor incorruption of itself; but the middle way between both. For the flesh was so created at the first, by the hand of God; that if man had not purchased corruption by sin, if he had not brought in the sting of sin, to rot it, it had never putrified: but had continued in that goodliness and beauty wherein the Lord created it. But now by reason of the sin of man, there is entered a worm into the flesh (which is a necessity of dying) which is always gnawing upon it; and decreasing and abating of it, till it bring it to the terms of corruption. And yet the Lord suspends the action for a time, and gives the flesh a certain flourish in this world; in some, to twenty years; in some to forty; in some to a great many more: but the flower cannot last long; the flesh may live when the gloss is gone. So this body of flesh, wherein God hath set his glory more a great deal, then in plants and trees, and things that grow out of the ground: it doth afford us a stronger, and more forcible argument, that the bodies shall rise in a glorious quality, when the day of judgement shall come. There, where God hath now taken more pains, and hath showed his hand most glorious; there he intends hereafter to be more glorious. Now the resurrection of the flesh, is that which we believe; the resurrection of this flesh that is of men: and chief of them that believe in jesus Christ, how the Lord hath set his hand upon this flesh; his workmanship appears to be wonderful. How he hath laid the foundation of it in the bones. How he hath brought the flesh over it, to be a covering and veil for the soul. How he hath inlivened it, that wheresoever there is flesh, there is life: and hath put the soul in it to dwell in the cabinet of the flesh. How he hath divided and distinguished the parts, in their several joints: in their several uses, and proportions. How he hath watered it with blood and veins; and with juice and moisture, every where. How he hath inflamed it with arteries. How he hath made it sensible with sinews. How he hath extended and stretched it out, with muscles. How he hath covered all, with a fair and beautiful skin. How he hath fenced some parts with hair; as in men: and with diverse other fences more thick and solid: as in the diversity of beasts: with feathers, as in fowls: with scales, as in fishes: and yet all to live after one manner, that there is none of these can live but they have veins, and arteries, and sinews, and a brain, which is the place of sense; and a heart, which is the place of life; and a liver, which is the place of concoction: and they have blood, whereby they live. That the Lord (I say) should set such a wondrous hand upon flesh now; it argues he will do greater matters for it hereafter. For he would not be so liberal of his grace and providence upon it here; except he intended further glory for it hereafter. Indeed, in the trees, and plants, and fruits, that grow upon the earth; there is a glorious and sweet lustre, and great variety: but being compared unto flesh, it is nothing. And therefore in the Scriptures, the flesh is made the subject of the promises; and manhood itself, is termed by the name of flesh: as being that habitation or house, that God means to raise again, when it is fallen down; to rebuild it up, better than ever it was before. For the flesh must fall, as the flower of the field; although it continue longer than the flower of the field: but the Lord shall rail it unto everlasting glory. So then, this must teach us in the general; Use. that as oft as we look upon our flesh, or upon the flesh of others: we ought still to possess our minds with holy meditations, of the glory that shall be revealed upon that flesh: to think of the resurrection of that flesh. As the Lord hath built it wondrously, and beautified it to singular purpose in this world; so when it is ruinated, he shall rebuild it to a fare greater beauty; that shall never fade away; but shall have a constant being, as he himself is for ever. It should teach us also, to have a care of this flesh, Use. that God hath so graced; and that we do not disgrace it, and betray it to the devil: that we do not subject it to damnable purposes; that we do not swell it with drunkenness; that we do not spoil it, with filthiness; that we do not distract it, with worldly cares; that we do not any way abuse, and embezzle that substance that God means to grace; that he hath set his image, and stamp upon here; and that hereafter means to better this his workmanship: let not us profane that, which God hath made holy. So much for the first point; that the Apostles argument goes greater and higher: the further we go in nature, still the more insight we have, in the work of the Lord, and in the certainty of the promises. Therefore the Apostle riseth from things that grow in the earth; from vegetables, to things that live, and move: and there he shows the resurrection more clearly. 2. Part. The fourfold diversity of flesh. Then the second thing to be considered is this, that the Apostle saith, that all flesh is not one flesh: For there is diversity of it. It is true, all flesh agrees in the general; they all live with a soul: all men, and beasts, and fishes, and birds, they all have a soul, and live in one manner by their blood, and by digestion of meat, which turns into blood and nourishment. So in the general, all flesh is one; but in their several kinds they are so varied, that there is scarce any proportion one with another, when we go to the particular differences of them. For (saith he) although they be one in the main; yet they be different in their specialties. The first, and chiefest that he names, is the flesh of men: And then after that, the flesh of beasts: Thirdly, the flesh of fishes: Fourthly, of birds and fowls of the heaven. For indeed, according to their different motion, the diversity of their flesh may be conceived. That the motion of men should be upon the earth; and yet by reason of an heavenly aspect his countenance should be erected unto heaven: where his thoughts ought to be continually. That the beasts should have a prone dejected motion, looking always toward the earth: and as it were grovelling there. That the fishes should glide in the watery element: being as it were not of our world, but of another country. That the fowls should mount up in that spirit, and vigour, that God hath given them, by reason of a wing, and a feather: whereby they leave the seat wherein we must live, and betake themselves unto the upper region. By this variety of their motion, we may necessarily gather this: that there is a great variety in their natures. For there is nothing more argueth the variety of a thing, than the ordinary motion of it, to observe how it is moved. The Apostle puts no other difference, that might be conceived (as the flesh of serpents, etc.) because that may be referred to some of these; it may be referred unto beasts, or unto fishes: but he contents himself with these four, as comprehending in them all the world of flesh, which God created. And in the first rank, in the prime place, he saith there is one flesh of men, whereon the Lord hath stamped his own image, and hath made it the goodliest of all flesh: setting such an admirable beauty in it, and indowing some flesh with such excellent wisdom and judgement, and that which is the chief of all, setting the stamp of holiness upon it, which is the only ornament of the flesh, and of the spirit also: that there is nothing that can compare with man. I mean no visible thing in the world, can enter into any terms of comparison, with that glorious image of God. Such a goodly aspect to heaven. Such a majesty and power in behaviour. Such an erect upright and tall stature. Such a goodly complexion, and proportion, in the parts of the body. Such an admirable dexterity, in all his actions. Such valour, such wisdom, such constancy, that in the flesh of men there dwells the strength of God. But above this, there is nothing in the world that makes this flesh so glorious, as that the only Son of God hath married himself unto it: to grace this flesh, and to bring it to the highest perfection; the second person in the Trinity was incarnate: and the Word became flesh, and dwelled amongst us. This is the means, whereby our flesh hath attained this great perfection. And although the Angels do fare surpass us, in some kind of abilities, (as they have more understanding, and better experience, and are stronger, and swifter, and more nimble in their motion) yet notwithstanding, because they are not sensible but intellectual creatures; and are only to be perceived by the eye of reason, and of argument, and not by the eye of the body; which is the most delightful kind of apprehension. Therefore the Angels themselves cannot compare with the flesh of men: since it is now graced, and beautified by the Son of God, which was incarnate, and took our flesh upon him. There is one flesh of men. And this flesh of men although it be one, yet it differs in the several individuals. To see how wondrously God hath set variety upon this flesh, that there is one kind of colour in one, and another kind of colour in another. There is the flesh of Moors and Maroccoes; and the flesh of those that are fair, and well coloured: such infinite variety, as would astonish a man to consider of it: yea even of those that be of the best, of the most likeliest and goodly beauty: there is variety in them too. There is one kind of flesh in children, and another kind of flesh in strong men: and another kind of flesh in old folk: the flesh of children, is puffed up and swelled; and is not brought to the proportion: by reason of the abundance of juice, and humours, in their bodies. The flesh of young men is brought to some perfection, and hath that grace and flower that it can attain to possibly, in this life. The flesh of old age is so withered and decayed, that a man cannot almost tell, that this was ever that babe, or that young man. Thus the Lord worketh wondrously, in one, and the self same flesh: and not only in a distance of time, that altereth and worketh such a change, in these things: but in a very instant almost. So that take the goodliest body in the world, that is now flourishing and healthy, and let it fall into a desperate sickness: it will alter and change the flesh so wonderfully; it will so mortalize it, as we may say that there is no man, almost, can know it to be the same. The finger of God works admirably, in the self same flesh. This infers the argument of the Apostle: that that God that can work his own will in such a strange difference, in the same flesh here in this life, he will much more work a gracious, and glorious difference when this life is ended, upon that flesh, which he determines to crown with glory. For the second sort of flesh here spoken of, the flesh of beasts: the word signifieth not all beasts; but those beasts that are for use to men. The word signifieth helping: because they are helpful to the life of man. It is true the argument goeth along, as well unto wild beasts, and those that have no help in them, as to the other: but the Apostle properly insists upon these, because the mercy of God is most wonderful in these: the Lord hath given variety of flesh among the beasts, infinitely too. That those beasts that are for the sustentation of man, should have the sweetest flesh, the sweetest humours and breathing; and be wholesome and good: so fare differing from the other, that those beasts that be not for our use, for the help of our life; many of them are very noisome, so extremely noisome, that a man cannot abide to be with them: many of them being so abominable, that a man runs, and flies at the very smell, a great way off: which is no small blessing of God, nor no little wonder; neither should it be in our eyes, a matter of small moment: but we should consider it duly, that the Lord hath given to those creatures that we stand in most need of, the most temperate, and the most sweetly composed flesh: and because we are to feed upon that which is clean, and not on that which is unclean; he hath made therefore, the difference of cleanness and uncleanness, according to the nature and constitution of the beasts. Some, he hath made for the feeding of man; some, for variety, and some (perhaps) to exercise his patience, and courage, in the rooting them out. And the flesh of beasts that is fit for the use of man, to see in what a wondrous difference the Lord hath made it! So that one should have one relish, and taste, and another another; notwithstanding they feed all upon grass, upon the same food: even because he would have us to have choice, that we should not always feed upon the same thing. We see the taste of the creatures that we have about us at home; and the taste of those that we hunt for abroad in the field; they are all pleasant: but yet marvellous different. This the good God doth, in the flesh of the creature, working there the foundation of use, and of life, and nourishment, according as he is purposed to help mankind by the means of it. And how marvellously hath he set forth his glory, even in that, to give them all a prone aspect looking to the ground; and in covering some of them with most profitable wools, for the benefit, and clothing of mankind: some of them, he hath covered with skins, of most singular benefit; sweet and operative: as in outlandish parts. To see how he hath garnished them, in the diversity of their munition! what fences they have! that some of them defend themselves with their heels; some with their horns, some with their teeth! How the blessed God hath wrought these wondrous things, it is not to be slightly regarded; but to be deeply considered. For, in truth, a man that looks upon them, shall be forced to say with the Prophet, When I see the work of thy fingers, sheep and oxen, and all cattles: I am fain to say, Oh Lord God how wondrous is thy name, throughout all the world! The third kind of flesh that he speaks of here, is that which seems least of all to be flesh: that is fishes. And herein God is more infinite then in all the rest. For set all men together, even all birds, and beasts; and they cannot make the half number of fishes, which are in the vast and wide Ocean: and if we compare their quantities, the difference, there, is wonderful. That the fishes should mount, and rise in quantity, from the least drop, to a great whale; which is the mightiest of all the creatures. The Lord saith to job (as it were boasting of his work) Didst thou ever see the Whale? job 41. Didst thou ever see the goodly proportion that he hath? and the carelessness and contempt that he hath of thee, and of all the weapons that thou canst bring against him? I say in that vast element the wonders of God appear more, then upon the face of the earth. What shoals, what millions; what mighty armies of fishes; every year pass, and repass the sea, and keep their seasons and times! that rather than men shall want, they come and offer themselves in their seasons, to be meat for man: that as some kind of birds fly unto us, at certain times in the year; so also at certain seasons, the fishes of the Sea do swim unto us. For God hath given the Sea that quality, that invites them, he makes the South sea so hot, that the fishes are fain to come and refresh themselves in the North: and every where where they come, they fill the shores with plenty. And to this kind of creature, God hath given a flesh that is waterish; like to the element where it lives. And withal, he hath given it the blessing, to be fit for the use, and food of man: and that in admirable delicacy, and great variety. For whereas there is not of all the beasts and birds upon the earth (set them all together) not forty kind of several dishes (for there are but fourteen kind of beasts that are fit for meat, and but twenty five or twenty six of birds, and no more) there are of several kinds of fishes, very near two hundred, that are wholesome, and good for the food and use of man. And this food it is not ordinary; but to some bodies, and in some- Countries, it is a great deal more nourishing, and faemiliar, and good, then either that of beasts or birds. Therefore the Lord hath glorified himself in this creature, wondrously: by the miracle of the two fishes, he wrought that upon the fish; that we do not read in the Gospel, he wrought upon flesh. Luk 9.16. For in that Country, as their fish was most delicate, so their meat most ordinarily was fish. His Apostles were fishermen; and his last apparition to them, was in giving them a dish of broiled fish upon the shore, where a fire was kindled: and the fish was laid upon it, no man knew how. It was a dish, which the Lord gave them: they found the fire, & the broiled fish upon it, by a miraculous act of Christ's hand: that as he commanded the fish to have money in its mouth; so he commanded preparation to be made, by the ministry of Angels, for his Apostles dinner in that place. The last flesh he speaks of, is the flesh of fowls or birds: and that is another wonder indeed, and of great variety. For the water and the air, they differ but in their thickness, and thinness: the air, is a thin water; and the water, is a thick air; and so the motion of the fishes, and the motion of the birds, do differ accordingly. For the fishes do move with that speed, that they may be said to fly in the water: and the birds do fly with that facility, that they may be said to swim in the air: they are wondrous things, that the Lord hath wrought in these two elements. But there is nothing that comes to that height of excellency (for natural motion) as the birds: which can be in any place. They can rest upon the waters, as many of them do: they can rest upon the land, and yet they can travel in the air: and in a short space of time, they can overcome a great journey. To see that a massy heavy body, should be carried up with the help of a feather, of a wing, and hang in the air! that if a man should see them, that had never seen it before; he would think they should all break their necks: and that it were impossible for them to be free from danger. And yet the Lord hath given them such a poise, and such a measure, that though they be made with round bodies, yet their spirits are so thin, and fiery, and nimble; that they can sustain themselves even in the clouds, and soar aloft for many hours together. This argueth, also, the power that shall be in the bodies, that shall be raised from the dead. For they shall have that ability, and power, to soar about Christ; Mat. 24.28. to flock about him, as the Eagles about the body. And this flesh of birds, to see in what a wondrous variety it is, is strange! For the cleanness, and uncleanness of them. For their several kinds. For their form, and figure, and proportion. For their quantity. For their colours. For their feathers, in some goodly, and glorious: in others for necessity: in others their feathers are like the streams of a flag, rather than feathers. Of those (I mean) that are heavier bodies, and cannot mount aloft. The great God is wondrous, in all these things; and we ought not to look upon them, with an idle eye: but to make it a Sabbath day's exercise, to instruct ourselves in these varieties, and to praise, and bless God, where we see any step of his greatness. I will conclude in a word. 3. Part. How this variety of flesh's, proves the resurrection. Now we come to the use of all this. It is true, there is one kind of flesh of men, another of beasts, another of fishes; and another of birds: but what is that to the purpose? how doth this prove, that there shall be a resurrection? The Lord hath made all these things, that be in the world; to be types and patterns of better things, that are reserved for another world: therefore, if he have set a glorious variety here, much more will he do it there: even those things that we account here, to be the best of things; they shall be so fare short, of that which shall be then revealed, as that the best things that are now, shall come short (by fare) of the worst that shall be then. We can distinguish among the beasts, which are best, and which are worst: and among the fishes and fowls, and in the parts of our bodies; all are not so beautiful, as the eye: there are some parts of less, and worse respect: and in the beauty, and colour, and complexion, of the faces of men, and women, there are better, and worse. Some are exceeding goodly; some are extremely deformed: and we make a difference always, between that which is worst, and that which is best, in every kind. So the Apostle argues thus. God shall so alter and change the things that remain for a better life; he shall so alter them to a betterment, and perfection, that the best things that are here, shall not compare with the worst thing that shall be there. Look how fare the most excellent beauty excels them that are most deformed in face: look how fare the best body excels the worst, the most crooked, and impotent body: look how fare the best wit, and the best sense, and judgement, excels the natural fool: look how fare the strongest man, excels the weakest child: so fare the bodies that shall be raised up in that glorious day, shall excel the best, and the brightest bodies, that are here in this world. For (saith he) as God hath made several sorts of flesh, now; and hath given a bestnesse, and a worstnesse in them; that there is great difference (and it is well known to us how they differ) so in the Resurrection, there shall be nothing there, the worst shall be more glorious than the best, and most noble perfections that are here. And so I think it to be true, as the Fathers imagine; that it is spoken of the difference that shall be: but it cannot be directly proved by Scripture, as Peter Martyr Peter Mart. saith. Although it be true, that there shall be some inferior unto others, there; yet we must not rest upon it, nor make comparisons of it. There is nothing that shall be so bad, in that kingdom; but it exceeds all the best things that are in this. There is nothing that shall be so mean, in that life; but it shall exceed the most glorious things, in this life. This I take to be the purpose and meaning of the Apostle, in bringing in this difference: to show, that if there be a difference here; much more shall there be there. There is as much difference, between the body that dies here; and the body that shall rise then (being compared together) as there is between fish and flesh; as much difference, as is between one part and member, and another. All of them are indeed flesh; but yet there is one kind of vigour, and one kind of use, and life, and motion in the one; and another kind in the other: and so it shall be at the Resurrection. To conclude, the sum of all is this, Use. that we prepare ourselves in a continual expectation: with blessed job, looking for our change: job 14.14. to depend upon the Lord God; to trust in him, that is able to set his Image, in a fare more glorious stamp, than he did before: that can renew his broad seal; and out of one piece of elementary dust, can raise such wondrous matters, as are here spoken of. What is the most beautiful body in the world? what is the goodliest flesh? what is the fairest colour, in comparison, but a bag of dust? and yet how marvellously hath God wrought upon this dust! out of a poor mean ground, to draw such a lively colour; such an excellent picture, upon nothing but dust? It is a strange thing, so to fortify it with comely bones; to fill it every where (every concavity of it) with a fair beauty of flesh; to adorn it with such a goodly gloss, and colour, like the flourishing flowers of the field; to continue it thus for twenty or thirty years, in this fair gloss, and goodly composure: this is the most wondrous act of God Teaching us, Use. that there is a further matter that remains: that he that hath wrought upon dust in this manner now; his hand is not shortened, but he can work upon the dust that shall be raised out of the grave again; he can draw the lines upon it, and breathe upon it, as he saith by his holy Prophet: Hear the word of the Lord ye dry bones: Ezek. 37.4.8.10 and it is said, the bones gathered together, and the Lord breathed into them the breath of life, and they stood up. The Lord is able to do these things; and certainly, these colours, and this flesh, that we carry in this world; they are as earnest penies of that glorious flesh, that shall be collated and confirmed upon us, when this life shall be ended. Only, as we look for these things; so let us sanctify ourselves to the Lord God: let us keep ourselves unblameable in the ways of the Lord: let us reconcile ourselves by true and unfeigned repentance; jam. 1.27. let us keep ourselves unspotted of the world: that this flesh may not be tainted, with the pollutions of sin; but that it may be preserved for that use, which it was appointed for: even to be a temple and tabernacle for the Holy Ghost: for so it shall be sure, to have this blessed change put upon it. There is as much difference between that which is now, and that which shall be; as there is difference between any parts of the body natural: as much difference, as there is between unsensible and sensible creatures: as there is between men, and beasts: as much difference as there is between the flyer and the swimmer, between fish and fowls. Yet still the same flesh shall be the same flesh shall rise, that died; but the Lord shall add unto it, Ambr. he shall ampliate it (saith S. Ambrose) he shall make it better; he shall not destroy the substance, but he shall add a new quality, a new glorious quality, which shall endure for ever. 1 COR. 40.41. And bodies heavenly, and bodies earthly: but one is the glory of the heavenly, and another that of the earthly: one glory of the Sun, another glory of the Moon; and another glory of the Stars: for one star differeth from another in glory. So also is the Resurrection of the body. THis noble and divine order, which the Apostle hath taken for the assurance of our faith, in this grand point of the Resurrection, is noted by all Interpreters, to be the glory of that spirit within him; that he could not possible show a greater evidence of the holy Ghost, then in this manner of proceeding. Therefore Tertullian Tertull. saith, that Saint Paul did with all the strength of the holy Ghost bend, and employ himself in this Argument. His meaning is, with all the strength of the holy Ghost that Saint Paul was capable of. For otherwise, it cannot be said of any man, that he can use all the strength of the holy Ghost: for the strength and power of the holy Ghost, is more than any man can comprehend. But the order (I say) is so excellent, and divine, that he leaves no part of nature unransacked, and unpierced, for the finding of some argument, and some evidence, of the Resurrection. First, he taught us to find it in our gardens, in our fields, in the things that are sown: in those things that are under our feet. Then afterward, he riseth somewhat higher: and teacheth us to find it in our flesh, that we carry about us: in the flesh of men, in the flesh of beasts; in the flesh of birds, in the flesh of fishes: in which, as there is great variety; so all this present variety, serves to show and portend a variety in the world to come, in the bodies that shall rise. And now he riseth higher: and teacheth us to find the Resurrection, and the variety of the bodies that shall be in the Resurrection, from a comparison that he takes from heaven, and heavenly things: that we may see it also above our heads, Psal. 104.1. God hath drawn out the heavens as a curtain, that it might be full of glorious stars: and every star, gives a certain document and lesson of this that he treats of; the certainty of the Resurrection. So that there is no part of nature void, but all proclaim this doctrine of the Resurrection. And he proves, that look what difference there is between the bodies that be in heaven, and those bodies that be here in earth: the same difference there shall be between the bodies that shall be then, and the bodies that are now. And although there be in some bodies that are in this world (as in the bodies of Princes, and the bodies of beautiful men and women) a rare lustre and a goodly glory; a marvellous feature, and a stamp of God's Image incomparable: yet in comparison of that which shall be, it is nothing. That body that shall be in the world to come, doth as fare surpass this whatsoever it be (suppose it the fairest and most delicate body in the world) as the lightsome stars, do pass the poorest stones on the earth: or any common form, and figure in the earth, is not so much transcended by the glory of the stars, as the bodies in the Resurrection do transcend and surmount the glory of any thing that is seen here below: This is the sum of the words. Now that we may proceed in order. First we are to consider, Division into 2. comparisons. how he draws this Argument from heavenly bodies; and compares them with earthly bodies (wherein he gives the preferment to the heavenly bodies) in these words: where he saith, There is not the same glory to the one, as to the other; There is one glory of the heavenly, and another of the earthly: That is, there is a fare inferior glory of the earthly, in comparison of that which is heavenly. Then, secondly, he makes a comparison of the heavenly bodies among themselves: that as there is great difference between the stars of heaven, and the stones upon the earth; so there is great difference between the stars of heaven, one with another: not only being referred to the earth, which can make no comparison with them: but in comparison one with another, as they are in heaven; some of them being of one magnitude, and some of another: some of them being of one lustre, and some of another; there is great difference there also. Some of the Fathers have understood this, of the different state of glory that shall be in heaven. In the first similitude, they say, the glory that shall be revealed upon the sons of God, shall be as infinitely beyond all the glory that is now; as the glory of the stars in heaven, excels the glory here on earth. And for the other point of difference in the stars themselves; thereby is signified, that the just shall all shine in heaven, as stars, but in a different manner; as the stars do now: One star differeth from another in glory. And so he concludes all this parable and similitude, So is the resurrection of the dead: That is, even as we see these earthly things, to be fare exceeded by the heavenly, in all kind of beauty, in all kind of glory; in all kind of durability; and in all kind of qualities which are commendable: so the Resurrection shall be. That is, the bodies that shall rise then, shall fare exceed these that are now: as fare as heavenly things exceed earthly things. And even as now, there is a difference between stars, that all are not alike in glory; and all have not a like lustre, nor like power and influence: so then in the Resurrection there shall be difference and degrees, every man shall have enough; yet notwithstanding, every man shall not have the same. Of these things briefly, and in order: as it shall please the Lord to give assistance. And first concerning the nature of the Apostles Argument: 1. Part, or comparison. he takes it now from heavenly bodies. The higher a man goes in the body of Nature, the more he learns, and the better he seethe the work of him that is the Author of nature, the Creator himself. There is a great mystery, great power of instruction, in the works of God, Rom. 1. The wisdom and majesty of God, is seen in his works. But than is he best seen, when a man doth ascend and rise up the scale: and proceed from lower works, to higher. For even as he that climbeth to the highest top of an hill, may see the furthest off: so he that ascends in the works of God, in the disposing of the world; the more he advanceth, the more clearly he seethe; and the greater revelation is made unto him. All the works of God, they are great masters and teachers unto us: if we will learn any thing. There is nothing so dull, there is nothing so poor, but it is able to teach us. But yet among the rest, there is nothing comparable to the heavens: being the fairest book, and the goodliest volume; wherein the glory of God is expressed, above all other things. As the Psalmist saith, Psal. 19.3. The heavens declare the glory of God, and the firmament show his handy work. There is no voice nor language, in the earth, wherein the speech of heaven is not heard. As there is no angle nor corner, that is hid from the light of the Sun, Vers. 6. and from the heat and power of the Sun; but he searcheth it out: so there is no man that is endued with any sense, but he is taught by that heat, and light, the greatness of the Almighty, which these earthly things cannot attain unto. For they be restive, and they be dull; they be contained in their places: they have not that diffused power, and operation, that the Sun and the stars have to work every where. Therefore there is no work of God, more teaching, and instructing, than the book of the heavens. And therefore Saint Paul now makes his argument from the stronger, that if our gardens could teach us: and if our seeds could teach us; if our fields could teach us; and if our flesh can teach us (even this flesh that we carry about us) if these could teach us, (these things that are elementary and sublunary) if these have a power of instruction: no doubt then, that golden book, that rare-volumne that is above, that is written with so many stars (as so many golden letters) and so fairly written, Hab. 2.2. that he that runs may read it: no doubt (I say) but this is fuller of discipline; and can much more easily draw the Scholar; as containing in it more familiar precepts, and more moving examples to win us unto God. His comparison here, is taken in the name of bodies: heavenly bodies, and earthly bodies. By heavenly bodies, is meant the stars: because they are created substances, and not imaginary things, as the Philosophers would have them in their flattery and foolery: they thought that the great men that deserved well in this world, were turned into stars: and so they imagined Hercules, and Antonius, and Arctophilax; and a great number of toys, and trifles that they devised: as though the stars were the bodies of men, or that they were persons of a spiritual substance. But the Lord teacheth us, that they are no earthly bodies; they are things that were created in the first beginning: and they are bodies, which notwithstanding seem to be nothing less than bodies: they seem to be spiritual things; to be spirits, rather than bodies: being of such a swiftness, and of that rare operation, and brightness. Yet the Lord tells us that they are bodies: that is, that they have a kind of earthliness in them, they have a kind of matter in them. For although they be fare different from these inferior things, from these inferior bodies: yet in respect of the first Creator, they are but bodies. For there is but one spirit, there is but one pure Spirit: which is God himself. All things else, have a kind of dreggie matter in them, which makes them bodies: the bodies which are heavenly, (that is, the stars) are bodies; because they are visible, because they are circumscribed, because they have figure, and proportion: and they are bodies, because they are kept within a certain compass and limit. Whence it follows, that seeing they are bodies; therefore they are not to be worshipped: as the Heathens used to do, and as the Indian people at this day worship them: but hence we see they ought not to be worshipped. Why? even because they are but bodies: nay, they are insensible bodies, they have not sense to guide them. So that for all their purity, and the use they are of to the world; yet in the perfection of life, they are not comparable unto the beasts of the field: for the beasts of the field, that have sense, are more perfect in their kind, than the Sun in the firmament: Eatenus. because to have life and sense, is a better kind of being, then to be without it. The stars are bodies without sense; they are bodies without souls; and they are overruled by other things: or else, as they be bodies, they could not possible rule themselves. Now these goodly bodies, how they should be carried up and down every 24. hours: after what manner? whether they fly, as the birds in the air: so they in their spheres and orbs: or whether they swim as the fishes in the sea; as diverse men have imagined: a man would think, that one of those ways they must needs be moved: but it is certain, they do neither of them. For they have a mighty power that God hath given them: and the Angels execute this power: and they turn the whole globe over, Psal. 104.2. as the Psalmist saith, where he calls it the curtain of heaven, which is bespangled with stars: and the whole curtain is turned over together, as an Ancient or Flag displayed, that is embossed with gold, all the whole compass and circumference is moved together: or as a woman, when she turns the rimme of a wheel about; both the circle and the centre are moved together, and so all the wheel moveth round together: so the power of the Angels move the celestial bodies, by the appointment of God; that in twenty four hours they compass the whole earth, which is as much in effect, as if a bird should fly fifty times the space of the world in half a quarter of an hour. The rareness therefore of this motion, and the strangeness of it, argueth, that God hath set over them some spiritual mover, which we call their standings, and their Intelligences; which move them to and fro, in an unspeakable manner. And for the manner of it, that it should be in such a contrary course, that never a star should rise to morrow, in the same manner as it doth to day: and that the Sun should never rise at one and the same point, twice in the year; but still : and by varying, make the compass of the year, as the Moon makes the compass of the month. For the Sun hath one motion, whereby he makes the day: and the Moon another motion, whereby she makes the night. Again, there is another motion of the Sun, whereby he makes the year: and the Moon hath another motion, whereby she makes a month. And so for the rest of these heavenly bodies, some of them fulfil their course, and period, in twelve years: some, in five years; some, in thirty, some, in a hundred years: the Lord having set such a rare guidance in these things, that there is nothing but a man may know it before hand: a man may tell fifty years, yea an hundred years before hand; when there shall be an eclipse: and the presages of these things are certainly known. This argues, that these bodies celestial, are moved by spirits celestial. For of themselves being but bodies, they could not possible do thus; they could not keep this exact and swift motion: nor they could not roll over of themselves, it is impossible being but bodies, that they should do these things. Now I come to the second point, 2. Part, or comparison. wherein the Apostle compares these bodies together, in respect of their glory. There is a great glory indeed, in terrestrial bodies; there is a great glory in gold and silver: and many men esteem them more than the stars of heaven. There is a great glory and lustre in jewels, and precious stones; there is a goodly transparent beauty in them, in the lustre that they give. There is a great glory in the beauteous faces of God's Saints, and in the gorgeous and pompous out-settings of Kings and Princes, in their Courts of state. There is great glory in every part of humane felicity: but being compared to this glory of the heavenly bodies, they are mere foils to that. For, saith the Apostle, there is one glory of the heavenly, and another glory of the earthly. That is, there is a fare greater glory of the heavenly, then can be supposed to be in the earthly. For first of all, the glory in the heavenly bodies, is pure; but the glory in the earthly, is mixed: the purer the glory is, and the more it is separate, the more singular and excellent it is. Now the glory which is in the stars above, is pure in comparison of these earthly things. And although they be speckled, and spotted in respect of God, and be full of dregges, in comparison with the Angels: yet in relation to earthly things, they are most pure: even purity itself. All these inferior things, in their glory, they have a mixture. They are mingled of four things: there is nothing so glorious, but it is composed of the four elements, even of Earth, Water, Fire, and Air, and these elements are never so well glued together, but they will work themselves asunder i● time: whereas that celestial beauty is pure without mixture, it is an Essence that is elaborate to the full. God hath brought it to that high perfection, that there is in it no contradiction. In these things that are here below, one Element fighteth against another, until they all come to destruction: the best beauty in the world, at the last, the earth works all the other elements out, and by a melancholy adust humour, it brings the highest spirits, the mightiest strength, and noblest resolution, it dissolves it, and so brings it to its foot, that earth it must be. It turns all to earth, and ashes: yea the very gold, that seems to outvie time, and to last always: yet it comes at last to be consumed by rust. As one said of him that made his gold his god; what a miserable God (saith he) is that which cannot defend himself from rust? and although it wear long, and is the most compact thing in nature: and though it can endure the fire, and be never the worse; yet it is subject to something, which in time will consume and devour it, by reason of the mixture of it. For it is made of the four Elements, and they have that discordance among themselves, that at the last one works out another. But in the stars, and the glory that is above, there is no enemy, no adversary: but it is a pure glory of itself, without any mixture, so fare it doth transcend and exceed all the glory that is in the earth. Again, it is more excellent in respect of duration. For the glory that is in the earth, is but a blast: but the glory of heavenly things, is the same always. In these earthly things, there is a change; God changeth them as a garment: but the heavenly things, they continue still: and although they also shall be changed, and the Lord shall fold them up, Heb. 1.12. because he only remains forever; Yet for any thing that we see, there is no change in them, but they are still as they were before. For in precious stones and pearls, (which I think the Apostle hath some reference unto in this place) he compares the stars to precious stones, which are the most goodly things in the earth: and those things, wherein God hath set an emblem of the stars, and drawn the picture of heaven: although there be much glory in them; yet some of them are so dark of themselves, that their glory comes unto them by accident; as the Diamond, which of itself is black: and except by cutting the angles, the lines reflect one upon another, and be multiplied; there is no glory in it. So the light and glory of the Diamond is not of itself, but from the light that is above: and is only by accident, because of the cutting and proportion of one part with another. And so in the rest of these precious jewels, and orient pearls in the world, their light is from that light which is above: and only in reflection of that light. And for their duration, they cannot hold and keep time with that glory which is in the heavenly bodies. For the light and brightness which is in jewels, hath an old age; a time of fading: therefore the Philosopher speaks of an old age of jewels and pearls, and the reason is, because the natural power is exhaled by a certain force: or else (rather I think) because that the outward air brings a kind of slough upon it, that dulls the jewel, and makes it that it cannot show so bright as it was before. And chief, because the virtue and power of it (as in other things) grows to the Centre. As we see in an apple, which is full when it is green; but when it is kept long, than the pulp or the flesh of it goes to the core, and leaves the skin withered, and wrinkled, and destitute. So it is in gems and jewels, the power of it inclines inward. As Scaliger Scaliger. saith, that he had a loadstone, and other stones, that had so lost the power attractive, that it could not draw, until he broke it in the midst, and then that part which was inward, had the attractive power which it had before, but the outside was dulled. But now the glory that is above in the stars, that is not dulled by any of these contraries or adversaries, but it still shines in its own brightness and clearness: it is not the worse for wearing. Therefore this glory, it is more excellent, because it is more durable: it is more transcendent; There is one glory of the heavenly, and another of the earthly. And lastly, the glory of things that are in heaven, is that they are full of action, full of life and operation: but these earthly things are nothing but very idleness (as it were) a non-agency: they do nothing, but are merely restive, not having power to stir. The glory of men and women, if they stir and move, they move to their own destruction: and they are every day more subject to decadency. As for the glory of pearls and jewels, it must rest in a place, unless it be carried, it cannot carry and help itself, nor work its operation, therefore men must carry them. As the Prophet saith of Idols, that they cannot stir till the Idolaters carry them: so those Idolaters that worship their gold, they must carry it, or else it cannot stir of itself. But the glorious bodies that are above, they move in an infinite strange variety, and are of wondrous operation, so that when they meet together, in some points, they govern the whole world. It is a strange and terrible thing to imagine, what may be prognosticated and truly foretold, by the meeting, and by the constellation of the stars. There is no great meeting in the world; no great war; no deluge or inundation of waters, but a wise man may (without any meddling with the devil) by the meeting and constellation of the stars, tell when it shall be. So the Lord hath set an infinite glory in these heavenly bodies; he hath given them a perpetual motion, that they never rest, but they whirl about the earth, in an indefatigable course: they are always quiet, and yet they never rest: their circular motion being their joy; and all their rest being in their moving and stirring. So that in these regards, the Apostle saith, There is one glory of the heavenly, and another glory of the earthly. And now he comes and expresseth himself what he means by this: and speaks to our capacity more plainly than he did before. For (saith he) there is one glory of the Sun, and another glory of the Moon, and another glory of the Stars: For one Star differeth from another in glory. This now is the second part of the comparison: wherein he leaves the earthly things, and meddleth no more with them: every man knows what infinite difference there is there: but now he wisheth us to consider, what great difference there is in the heavenly things, that seeing God hath made every where a variety, therefore we should not think it much, that God should do so also at the Resurrection. For we must not imagine, that those bodies that died crooked, shall rise crooked; nor that those bodies that died weak, and lame, and young; shall rise so: but God shall make a great variety there, because he hath made a wondrous variety here. There is one glory of the Sun. I will not show my infancy, in discoursing of these things: but only give a touch, and so pass to the hypothesis, where the Apostle saith, so is the resurrection. The glory of the Sun, is the greatest of all the glories in heaven: all the created bodies we see are nothing comparable: he is that great Giant that God hath set in his chamber, which is always ready to run his course. Psal. 19.5. The great messenger of the world, which searcheth and vieweth, and giveth intelligence of all nations: and reports of them to God: from whose heat, there is no nation, nor latitude of people can be hid: his glory is this; That he is both the chief, of all the heavenly bodies, and that this glory is his own too. First, he is the chief: you know (as the Philosopher said well) if it were not for the sun, whatsoever the Moon, and Stars, could do, we should have a continual night. For that is that great and mighty lamp of the world, wherein God hath recollected and bound up all the body and bulk of light; and it is of that unspeakable beauty, and of that rare excellency, that all the stars in heaven, borrow their light from thence, so that it is the chiefest and the greatest. And his own light it is also: he doth not take it from other stars, as the rest do derive their light from him: but God took that light which he made the fourth day before, (for the light was the first thing that God made for a work of distinction: it was a chaos and confusion before, but when the light was made the distinction, did appear) and as a man cannot work without light, so God describes himself unto us: and therefore he made light for himself to work by, although indeed he be light itself, 1 Tim. 6.16. and dwelleth in that light that none can attain unto; The Lord (I say) gathered that light which was in the creature before, and put it into the body of the sun: and so made that light proper and peculiar to the sun, that he should have a power to diffuse and communicate his light to all the stars in heaven. There is no star that shines in his own light; but all the light they have, they borrow it from the sun: because that God would bring all the light to one head and principle; as all things do depend and have their being in one God. And this very beauty of the sun, (which we know is the greatest and the goodliest) yet it is not always alike: but there is a difference in that too. The sun shines not so bright in the winter, as he doth in the summer: because his beams in the winter, be not so direct as in the summer, and in the southern parts of the world, where the sun is directly over the vertical point, directly over their heads: as they have more heat, so they have a far greater light than we, that have but an obliqne or slant, or side way beam, their light is fare more. For according to the nature of the beam, so is the proportion of the light and heat, in the winter less: because the sun is in a lower circle, and though he be nearer the earth, by his bodily presence, yet he is further off by his power and operation: and in summer, when he seems to be near, yet he is furthest off in body, but is nearer by his operation: because of the directness of his beam. I say the Lord hath made a difference in the beat and light that is in the body of the sun; that there is one kind of heat and light in summer, and another kind in winter. So wondrous is God, in making of difference, and planting variety in every thing. The second is the glory of the Moon. There is another glory of the Moon. The glory of the Moon, we know how fare it comes short of the first, of the glory of the sun: for it is neither a full glory, neither is it her own glory: but that which it hath, is derived from the body of the sun: and in the day time, when the sun is in his strength, the Moon is like a cloud, if it be then above our horizon: and when there is any shadow, by the interposition of the earth: the shadow of the earth doth so drown her, and so deprive her of the light of the sun (for the time) that either totally, or in so many parts, she is utterly darkened. And evermore one side of the Moon is black, because of the distance of the sun. For that side which is next to the sun, is light: and that side which is from the sun, is as a black cloud, and according as it goeth further from the sun, or comes nearer to him, because her motion is swifter than the suns, (for she doth that in a month, which the sun doth in a whole year, because he is further off from the earth) accordingly I say, as she comes nearer to him, or goeth further off, so is her light: sometimes she appears to be half light; sometimes full Moon: and sometime again, nothing at all: because the beams of our eye cannot discern her, when there is a meeting of the sun and her body. And yet we may observe, what a wondrous variety GOD hath given her: that this which is the lowest and the meanest planet in the heavens, the meanest star, and the least of all others: although it be the least, and the blackest and most unlightsome of all the rest, yet the LORD doth by it as wondrous things, as he doth by all the stars of heaven: nay he doth something more by it, than he doth by the sun itself. For all the rising of waters, all the ebbing and flowing of the sea; all the motion of the blood in the creatures; all the guydance of the brain of man; all the distemper of lunatics and franticks: and whatsoever thing almost is in the trees in the vegetables, or in the sensible things, to be guided and governed: they are dependent (directly) upon the regency of the Moon: so that although it have a lesser light, yet because it is nearer, it hath a more wondrous operation. Use. It teacheth us this lesson, that although God have given lesser gifts to some men; that although they be like the Moon, in comparison of others, that are like the sun: yet because they are nearer home, because they look to their charge; because they keep their flock, because they look to their families that God hath put unto them: even these men that have a weaker light, they do more good than those that are greater men, that are further off; that are careless and negligent: therefore the Moon hath a greater operation, being nearer the earth: although in other respects, it be the weakest and poorest of all the planets. Lastly, there is another glory of the Stars. The stars are not comparable, either to the Sun, or to the Moon: Gen. 1.16. therefore it is said, God made two great lights, the one to rule the day, and the other to rule the night. The meaning is not, because the Moon is greater than any of the stars of heaven, for that it is not: but it is spoken according to the opinion of men, because it seems to be greater; to be the second to the sun, and almost as big as it; therefore it is called a great light, and because of the great office she hath in guiding the night; and likewise in respect of her use; the benefit of her in the growth of all things, being great; and her guydance also in the humours of men's bodies. The stars, therefore, are innumerably different: and for their number, numberless. And although the Mathematicians describe them to be no more, but a thousand thousand and two and twenty stars (according to the 48. Images, which they describe in the firmament) yet it is certain, that there be other stars that are not discerned, which pass all number. All these stars, are sorted out into six magnitudes, even into six differences: not to stand now upon them. In the first magnitude or difference, there are but fifteen stars: seven of them are in the South, and three of them in the North, and five in the Zodiaque. And these are goodly stars, that Navigators commend: and say, that the stars toward the South pole, are more glorious than these which we see; because of their double number. The sixth magnitude, is the least of all, and yet the least star that is in the heavens, is so great, that it exceeds the earth eighteen times over: yet is it a wondrous thing, that God hath made all these stars, to draw their light from the Sun. For although they have a proper light of their own, yet it is so rusty, that it hath no clear explication of itself; till it be enlivened by the light of the Sun. The stars, therefore, are never eclipsed; because they always see the Sun: the Moon is sometime eclipsed; it doth not always see the Sun: there is an interposition of the shadow of the earth, that comes between her and him; and that interposition, makes her eclipse and lose her light. But where the Apostle saith here, that one star differeth from another in glory; his meaning is, that one star is of one magnitude; and another, of another: and according to their bigness, is their glory, their shining, and their brightness. Use. To teach all men, that they should carry themselves according to their magnitude in the world. He that is in the first magnitude, to carry himself in a more glorious and brighter lustre, than he that is in the second; and the second, than the third: every man should keep his magnitude, here upon the earth; for God hath appointed, that the greatest magnitudes should serve for the greatest purposes in this world. One star differeth from another in glory: that is, as in bigness and greatness, so in use too. Thus much of the bodies, that he nameth. Now we come to the hypothesis. So is it in the resurrection of the dead. This is that which the Apostle intends to prove: first comparatively, with these earthly bodies. Secondly comparatively, with the bodies that are glorious among themselves. In the first sense, he means thus. As the Lord hath made several magnitudes, and great disproportion among the stars; so that one differeth from another in glory: even so, as they differ in their bignesses, so do the bodies at the Resurrection, as they shall be great and goodly; bigger than these, so they shall be fuller of glory and excellency. The Lord shall make this earth, to be heaven: he shall so translate the properties of things; he shall so amplify and augment things (fare surpassing the mind of man to imagine, or to comprehend that wondrous picture, that God shall draw upon this poor carcase, which now languisheth in this world) that look what difference there is between the creeping on the earth; look what difference there is between a worm and an Angel; between the pebble stones upon the earth, and the stars in heaven: the Lord shall make the same difference above our expectation, according to his promise in the bodies that he shall restore again at the Resurrection. Therefore his meaning is, do not ask, how they shall rise? do not ask, with what bodies they shall come? For still the Apostle answers that question. For they might object, If the body that shall be raised, shall be glorious; than it shall not be the same: and if it shall be of a spiritual nature; the body shall be destroyed, and shall not be the same. Yes (saith the Apostle) it is the same, even as all earthly bodies, are the same among themselves, in the general element: and the heavenly bodies (as the stars) are all celestial bodies; and yet there is a difference, and one is more glorious than another: So it shall be in the day of the Resurrection. And for that point which our Divines, and which the Fathers stand so much on; indeed it is not safe for us to venture too much into it. For although it be likely, and true (as Luther Luther. saith) that Saint Paul shall have more honour in heaven, than a thousand other Christians (he shall perhaps have more honour than all his persecutors, that were converted by him: he shall have more honour than all his scholars, that followed him) yet these things are spoken but by way of humane conjecture; and cannot be proved directly by the holy Scriptures. How be it, because it is the common tenant of the Fathers, we ought not to find fault with them, Pro. 22.28. nor to remove the ancient bounds and limits, but to follow them in the doctrine they have taught us. Therefore, these things may assure us; that as Saint Paul saith here, one star differs from another in glory, so we must extend it to this sense: That in the day of the Resurrection, the sons and daughters of God, shall shine in the firmament as stars; they shall all be stars: but yet not of the same magnitude; not of the same beauty and proportion: not of the same excellency. And to this purpose the School men have devised a distinction in the laurel crowns, that the Saints of God shall have: and they say, the joy in heaven is either substantial, or accidental. 1 Mat. 20 9 The substantial joy, that is all alike in every man: for when they went into the vineyard, the Lord gave unto every man a penny, and no more. The comfortable vision of God almighty, the fruition of Christ, and all his Saints: that is the substantial joy, that is the penny. There is another joy, which is accidental: which is according to the labours of men; according as they have employed themselves in this world. And there are diverse similitudes that set out this, in the Gospel. Mat. 25. As of him that received ten talents, and was made Lord of ten Cities. Mat. 19.29. Of him that sows plenteously, and reaps plenteously: whereas another soweth sparingly. Of him that offers his blood for the Lord jesus Christ, and receives an hundred-fold for it. Of the Disciples that shall be chief, and prime in the kingdom of heaven; Mat. 19.28. and sit upon twelve thrones to judge the twelve Tribes of Israel: Luk 6.23. and that promise that the Lord makes, Great shall your reward be in heaven: There shall be a great reward for you, therefore it seems there shall not be so great a reward for other men, as for the Apostles. This joy is accidental: it happens to them, because they have wrought in their callings; because they have been diligent in their places. So the Schools say, a man of learning (which is an accidental thing, for learning comes accidentally; it is not a thing that is substantial: a man is ●ot borne with learning) therefore they say, according to the wisdom which a man hath used well in this world, he shall be rewarded in heaven in a greater measure. In respect of the substantial joy, he shall have all one penny with the rest: but in respect of his accidental joy, honour for his wisdom and learning, and for his almsdeeds, (which is by way of accident) and so according to his works, he shall have a reward: according to a man's works, so shall his reward be. This I take to be very true: although I cannot well see, how it should be an infallible ground. But we follow the Father's direction. Saint Austin, speaking of the purity of virginity, Aug. of the professed virgins of his time: well, saith he, those that shall come to the common immortality hereafter, they shall have a great reward above the rest; because they had something in the flesh, which was not of the flesh: they had something in the flesh which had no use or benefit of the flesh. And in his 146. Epistle, saith he, If God have made all bodies visible; and these visible bodies be so different each from other, in distance of place, in operation, and power, and in evidence: much more must we think he will make a difference at the day of the Resurrection. And although all shall be as stars, that shall shine in the firmament, yet all shall not have one kind of glory, and of lustre. Tertull. And Tertullian. How shall there be many mansions in God's house? How doth Christ say, In my Father's house are many mansions; job. 14.2. except it be for the variety of men's merits. You must not be offended for this word merit; for the Fathers in old time, took it not in a proud sense: but for the deeds done in the flesh, whether good or evil. So men should be rewarded, according to their works, or fruits they had done: the Saints shall differ, as one hath had greater works than another, and greater deeds. And chrysostom brings this argument: that unless this be granted, that the Saints of God shall have a different portion of glory, in the world to come; and not be all alike: it would make men that believe the Resurrection, to be careless how they lived in good works: or at least, how they abounded in good works. Because, when a man once seethe salvation, that it is common; and that every man shall have as good a share in it, as he: he will not seek to be better than his fellow: and so, good works, and almsdeeds would grow faint. Therefore it is the best way, to encourage them; and to make them open and enlarge themselves: to make them as capable as they can, that God may fill them. To this purpose the Fathers have a comparison of diverse vessels, that are cast into the water, and all are filled; a pottle is filled, and a pint is filled; and yet there is great difference, every one hath as much as it can contain, but yet the pint hath not so much as the pottle: so the Saints of God, they shall all be full of joy, and full of glory, but according to their capacity, the Lord shall fill them. Therefore we should make ourselves large unto God, that God may fill us, to be large handed, and large minded, and large hearted to God, this brings largeness of glory, and beauty, and makes men principal stars in the firmament. Theophilact brings another reason, Theoph. which presseth better, and urgeth further than this, If we mark it (saith he) we see the damned in hell, have a different torment: therefore the Saints in heaven, shall have a different glory. The other is plain, by that saying, where our Lord saith, Matth. 11. It shall be easier for Sodom and Gommorrah, then for that City which would not receive the Apostles: and it should be easier for Tyre and Sydon, then for Chorazin and Bethsaida: they should have easier torment than those that despised the Gospel. And therefore, seeing there shall be an inequality of torment, and that those that are cast away from the sight of God, shall have a diverse deformity, they shall all be deformed, but some more than other: there is more unworthiness in some bodies, according to the quality of their sins. And so it follows, on the contrary, that the mercy of God shall be opened and manifested, in a greater measure upon one man, then upon another: according to the quality of their good conversation & repentance; and the good deeds that they have done in the flesh. Saint Ambrose Ambrose. also, discoursing upon this argument. Even as (saith he) out of one lump, out of one piece and clod of clay, God hath made all things: but yet in a wondrous variety. For out of the water, he hath taken all the brightness that is in this world, the stars of heaven are bright, because they are taken out of the water: and the brightness of gems, and pearls is out of the water mingled with earth; and out of the earth, comes all things that are obscure and dark: so the Lord shall make out of this body (out of one lump and mass) a wondrous variety. At that day he shall make some, as those that bring forth thirty fold; others, as those that bring forth sixty; and some, as those that bring forth an hundred fold; in an admirable difference: and yet all shall have glory sufficient, and in contentment, and be full of glory. The glory shall be full in itself: although it shall not be so great as others. And Saint Anselme Anselme. saith clearly, that there shall be one way for chastity and purity to shine, for them that have lived chaste in wedlock; and another way, for virginity: there shall be one way, for a man that gives little out of much: and another way, for him that like the poor widow, give as it were all that they have: there shall be one way, for him that gives his goods to the poor: and another way for him that gives his life for Christ's sake. These shall shine in a different manner. And as Ambrose Ambrose. again. Even as for the penies sake, there is no man that shall be driven out of God's kingdom; but he that can bring the penny, and show it unto God, and say, Here is thy Image, here is thy superscription, Cesar; know thy own, and take me for thine own: for here I bring thee the penny. As he that can bring the penny, shall have heaven; so there be some that have more than the penny: and those shall have variety of mansions, and goodly places in the paradise of God, they shall be the chief and principal. To conclude all. Let us desire the Lord, Use. that we may have some place: and if it be never so little, it shall be full enough. The Lord shall fill all those that follow him, as with a river in the pleasures of his house; and to be a doorkeeper in the house of God, in that blessed kingdom: is worth all the tents and riches in this world. Let us not dispute much about these things: but let us rest in that doctrine, which is delivered in the Scriptures; and let us know, that if God admit us to heaven; we can have no mean place; any thing there, is better than all the glory of this world: even the least, and poorest mansion that can be. And that we may have the greatest, and the best, and principal place there; there must be an holy ambition for heaven: and for the greatest place in heaven. As the sons of Zebede desired that one might sit on the right hand of Christ, Mat. 20.211 and another on the left: let us know how it is to be gotten, that so we may be made capable for it. For it is not attained without a high comprehension (there being no means for these straight vessels to keep and hold such a latitude of honour, they are too great for us) therefore God shall reward us according to our works; and according to the service that we do him. Not for any merit of ours (for that were nothing at all, but hell, and confusion) but for the merits of Christ: upon whom we layhold by faith. By which means his merits are made ours, and we make him ours: and shall be sure to find him ours, at that day. Which the Lord grant. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.42. So also in the Resurrection of the dead. It is sown in corruption, it is raised again in incorruption; It is sown in dishonour, it is raised again in honour. IN these words the holy Apostle describes unto us, those rare supernatural qualities, which God will deck the bodies of the Saints withal, in the great day of the Resurrection. He hath showed heretofore by certain parables and similes, that such a thing is likely to be, that it is possible: but now he tells us indeed what it is; And so after that pleasing doctrine that was uttered in similitudes, he comes to a more sad, and solemn, and sententious kind of doctrine, and sets it down in material propositions concerning the future state of God's children. It is true, that to prepare the minds of men, by familiar similes, and examples before their eyes, is a part of wondrous art, and great oratory: for so our Saviour used in the Gospel, still, to draw men by those things that were before them; to teach them, by their own trades, and by their proper callings: by that means, growing familiar with their understandings; making those things that were hidden, plain and open, by those things that they were most conversant in. But that kind of doctrine is not always to be followed: because, (as they say) similitudes illustrate, indeed, but they prove nothing; there is a kind of deeper divinity, then that which is from similitude; which our Saviour Christ mingleth with his similitudes, as the Apostle Paul doth here. For now he comes to tell us of those things which we could not have believed, except the similitudes before had prepared us: and had showed us that they are things possible, that the body that is so corrupt, that it should have a new quality; that it should receive incorruption, and never corrupt again; that the dead body which is so deformed, should have such a glory, and beauty, that there is no creature, no visible creature which God hath made, can compare with it; that the body that is so weak, and so full of infirmity, that it should have such a supernatural strength, whereby it shall exceed a thousand sampson's in strength and vigour; that the body that is a lump, a mere carnal mass, that it should come to that nimbleness, and agility, and swiftness, that it should become rather a spirit then a body, when it is raised. That these things should so happen, it were altogether incredible, if the Lord had not made it probable before, by the things that we familiarly use: by the corn in our fields; by the flowers in our gardens, by the flesh of the creatures; by the difference of celestial, and terrestrial bodies; and by the difference of heavenly bodies among themselves. Now he comes to the general hypothesis; and makes the reduction of all those similes that went before. So is it in the Resurrection of the dead. So, that is, in all those 4. comparisons which I named before: you may apply all these very well; & understand by them, the nature and the qualities of the bodies that shall be raised up. So is it in the Resurrection of the dead. So, as it is with the corn so, as it is with those diverse kinds of flesh; as it is in the difference of the heavenly bodies, compared with the earthly; & as the heavenly bodies are mutually different one from another. In the corn, as there is a strange variety in the growth of it, from that which was sown, it comes to an admirable plenty: so the glory that shall be revealed upon the bodies of the Saints, out of a rotten thing, which was nothing but as an ear of corn, putrified and corrupted: out of this, there comes a glorious stalk of incorruption and beauty, that shall remain for ever. And as it is in the flesh of beasts, and in the flesh of men, & the flesh of fouls, and of fishes: as there is great variety, and some are sweeter than other, and some more solid, and compact then other; so is it in the Resurrection of the dead, in comparison of this flesh that we have here. This flesh is like unto the flesh of fishes, in respect of that which shall be there. The Lord himself shall so perfume it with his glorious unction, that it shall be for ever steadfast, and strong, and able unto all purposes: that it shall be filled with all faculties, and prepared unto all the functions that God shall appoint unto it. So is the Resurrection of the dead. So, that is, in so great a variety, and difference, from the body that is here present; as the difference is great between heaven and earth; between the stars that are in heaven, and the stones that lie upon the earth. And so is it in the resurrection. So, as the particular differences are between the heavenly bodies; one star differeth from another in glory: they have not all one magnitude; they are not all of one brightness: but according to their several magnitud●s, so is their shining & brightness. So the Lord shall make the admirable difference, not only between the present bodies that we have here, and the bodies which shall be raised; but likewise between the bodies themselves: that although all shall be full, yet all shall not have a like measure; but every one shall receive, according to their capacity. So now to come to that part of the Text. You see the substance is thus much, He tells us, there shall be some rare qualities, which God shall pour upon this flesh; which it could never attain to in this life, for that it is still pestered with the contrary. It shall have honour; it shall have strength, it shall have nimbleness and subtlety: and all this shall be tied with a golden band of incorruption, which is that that makes all sweet, and full. For, to have good things, and to fall from them, is as good as never to have them: but this incorruption, is the glorious tie of all the rest, the crown of all, the rest: that the strength there, shall be without corruption, their beauty shall be incorrupt; their agility and subtlety of body shall be incorrupt; all these things shall be for ever; they shall be preserved by the perpetual influence of God's mercy, and love upon the creature. This is the height and depth of this Text. As if the Apostle had said, You wonder in yourselves to consider the great difference that shall be between the bodies that are raised, and the bodies which you have now in this life; I will show you plainly how it shall be. All the difference ariseth from certain qualities: for the substance, there is nothing different or contrary in it; but in the quality, is all the difference and contrariety: and I will show you it by such qualities, as are most contrary one to another. For what is more contrary than corruption and incorruption? what is more contrary, than honour and dishonour? what is more contrary, than weakness and power? what is more contrary, then natural and spiritual? and behold, God shall so turn the terms of this present state, in that blessed world; that whereas now, here is nothing but a mass of corruption, than there shall be a glorious piece of incorruption: whereas now, it is compassed about with shame and deformity; in death, and in sickness, in consumption, and in misery; then there shall be a vessel of honour, that shall be every way shining, and glorious in the sight of God; that whereas now this body is subject to weakness, (all the strongest lives in the world, being full of great weakness) then, it shall be a mirror of strength: it shall have an arm, able to break a bow of steel: that whereas now it is a lumpish creature: than it shall be swift as a soaring eagle; and like unto an Angel of God: for we shall be equal to the Angels of God, in heaven. So then, Division into two parts. 1. A description. 2. A condition. first we have here a Description of the state present, in a metaphorical word: & the promise of the state to come, in another metaphor like unto it. And then we have the condition, and several manner, how these shall be. In the first, two particulars 1. The state present. 2. The state in the life to come Concerning the first, for the state of the body present, the Apostle saith, It is sown. The metaphor for the life to come, is in this; that he saith, It is raised up again. It is sown in corruption, it is raised again in incorruption. Each of these estates, differenced by four essentials: and their contraries. And then for the essential parts of difference, he makes them four; wherein the body is sown, and there are four contraries, wherein it is raised. For the first, the body is sown in rottenness, It is sown in corruption. For the second, it is sown in deformity, and ugly vision, that this corruption cannot lie hid: for than it were more tolerable: but it must come unto the eye of the world; a man's friends must look upon him, and see the ghastly countenance in the dead corpse. This the Apostle calls dishonour, there is nothing in the world more dishonourable, that is, there is nothing in the world more hateful to look upon, than the dead body of a man. Thirdly, he saith, It is sown in weakness: that is, in such a miserable feebleness and desolation, and so deprived of all strength and power, that it is left as a trampling stock for men and beasts. And lastly, he saith, It is sown a natural body: that is, nothing but a mere elementary thing: nothing else to the sense of flesh and blood, and to look on. These are the woeful parts of this body, that we have in this present life. But on the contrary; God shall invest it, in stead of corruption, with incorruption, with impassibility, with immortality: and in stead of weakness, it shall have strength: and so of the rest. These are the branches of the Text; of these briefly, and in order, as it shall please God to give assistance. And first for the two metaphors that be used, 1 Part. Metaphor of the present life. Chrysost. It is sown. It is a good observation of St. Chrysostom that the holy Apostle is so confident in the matter, that he useth the terms interchangeably, between the sowing of the corn, and the burying of the dead body. For, (saith he) when he speaks of the sowing of the corn, he useth the phrase which properly belongs to the burying of the dead: and when he speaks of the burying of the dead, he useth that manner of speech which belongeth unto the corn. To teach us, that as there is nothing that could have been spoken more fitly; nor no comparison could have been more natural than this which he taketh from corn; so likewise, that there is nothing more sure and certain, then that the one shall come to pass as truly, as we daily see the other. For when he speaks of the corn which is cast into the ground, he saith, It is not quickened except it die. To die, belongs properly to that which hath life, which hath a sensible life, (although there be a kind of death to in other things) but yet this word is used most properly, to signify the life of man, when it passeth from the body. And again, when he saith, It is quickened; to be quickened, most properly belongs to the highest life, the life of man. So to die, and to be quickened again from death, are phrases, and terms, that properly belong to the life of man: yet the Apostle useth it here in speaking of the corn, to which it belongs not properly and significantly. And now when he comes to speak of the burying of the bodies, he useth a phrase which is proper to the corn: and saith, It is sown, and It is raised up: that is, it is brought forth in that variety as the corn is clothed with. And the reason, St. Chrysostom saith, is this, Because we are as sure of the one as of the other: and also to show the fitness of the comparing of these things. There is no comparison that could have been so fit, therefore he interchangeth the phrases of the one to the other; to show that it comes all to one, It is sown. The body of man hath two kinds of sowings in this world. One is, when he is sown into the esse, into the being of a man: and that is, in the womb of his mother, as St. Chrysostom saith: in which sense it is said, that such and such descended from the seed of Abraham, and from the seed of such progenitors. Another sowing is this which the Apostle speaks of here, which is in the womb of that great mother, the Earth: which is the common mother, and universal nurse of all mankind. Now of the first, St. Paul speaks not here: although it be true, indeed, that some Interpreters have turned it that way. For it is certain, that the prime principles of men are laid in corruption, and the first sation or sowing is a concealed and secret matter, a shameful action, and sometimes a dishonest thing, but the Apostle hath no intention to speak of that: for he speaks here by way of allusion: and saith, So is it in the resurrection of the dead. Therefore I cannot follow those extravagancies, but apply it to the Resurrection. It is certain the Apostle means of that sowing of God, when he sows the body in the ground: Earth to earth, ashes to ashes, as St. Chrysostom saith: Chrysost. that is the best sowing by far. For the first, is a sowing to misery, and weakness; to live in troubles, and crosses, and affliction in this world; even as job saith, Job 14.1. Man that is borne of a woman, hath but a short time to live, and is full of misery: but this sowing of God, of his children in the grave, (of which this Text, as also this Chapter must be understood) it is a sowing, not to a life of misery, but to a state of glory. There shall be no trouble after that, but a quiet, and perfect rest, and renovation, when the fullness of time shall appear. So then, It is sown. He useth this word upon purpose, to take from us the fear of death: the fear and trouble of that great monster, and bugg of the world. For as much as to die, is a hopeful thing: as the sowing of the seed is a hopeful action. Sowing, is a word of confidence and expectation: as we see 1 Cor. 9 1 Cor. 9.10, 11. that he that sows, may sow in hope; and he that reaps, may reap in hope; and he that ears, may ear in hope. All these are words of hope: words that are very full of contentment to the mind: for by that means, there is a certain expectation of gain and advantage. It is sown: That is, when a man dies, he is full of hope: there is a blessed hope, that waits and attends upon him, As job saith, the just man, the good man hath hope in his death: and the faithful, with faithful Abraham, they hope against hope: that when desperation assails him, than he is strongest, in his hope to God. It is sown: Therefore is is not cast away; it is not brought to nothing; it is not destroyed, but it is sown: it is laid up in a faithful hand; it is laid up, as a depositum: and not only so, but it is put forth to Interest, and hath a great Income again. It is sown. And it is sown in a due place; in the field of God, in God's acre: as in many places in Germany, the Churchyards are called God's acre. It is not cast into the water, it is not cast into the fire to be burned, nor to the thorns and weeds to choke it: it is not left to be picked by the fowls of heaven: but it is sown in that place, where God hath purposed it shall repose and rest. Yea, it is given upon tale, and the earth shall restore, and give up her dead: she shall surrender every body, which God hath committed unto her. It is sown with the diligent hand of the great husbandman, the Lord Almighty: he that casts his seed with judgement, and lays it up with knowledge and great wisdom: joh. 15. Joh. 15.1. saith Christ, I am the Vine, and my Father is the Husbandman. The Lord therefore takes this seed, and he so lays it up, where it may bring the most profit, and rise with the richest advantage. It is sown in the bosom of the great mother the earth, which is fruitful, and abounds in plenty: which receives the first and later rain, Deut 11.14. and sets the valleys thick with corn, Psal. 65.14. that it makes men rejoice and sing. In such a place is this semination, this sowing: it is sown by the hand of God, it is sown in the expectation of hope & profit. This word the Apostle useth, to allure us to familiarity with that, which of necessity we must undergo. Men must forgo this tabernacle, but it is grievous to them to think of it: they are perplexed, and distressed, when such melancholy thoughts come in their heads. Let us shake hands therefore with that, to the which we must needs bow at the last. And let us conceive the goodness of God, which follows us, even unto our death, and opens a gate of hope, and makes us prisoners of hope, and gives passage to the performance of those blessed promises wherein we are instructed, and whereto we are called by the lure of the glorious Gospel. So much for that metaphor. Now the other for the body to come, 2. The metaphor for the life to come. Chrysost. it is very significant. It is raised up. Saith St. Chrysostom, the Apostle doth not say it grows up of itself, but it is raised up, as being done by another: so indeed, our redemption, it is not wrought by any thing that is inherent in us; but it is an external action that comes from God: it is the hand of God that works on us, and raiseth us up. It is raised, therefore, by the power of him, that raised Christ from the dead: Rom. 8.11. It is raised by him that raised for us a horn of salvation in the house of his servant David. Luke 1.69. John 11.17. It is raised as Lazarus was raised after he had been four days in the grave. It is raised, as a house is raised from the foundation. It is raised, as the Temple of the Lord, out of the prime materials, and beginnings. It is raised, never to fall down again. It is raised, not to relapse again, but to stand as a goodly monument for ever. It is raised by the mighty hand of him, that raiseth the poor out of the dust and mire, Psal. 113.7, 8. and makes them equal to the Princes of his people. Therefore in this word, the Apostle would teach us also wherein our hope consists. It is sown, that is a hopeful action: but after it is sown, it must be raised again: that is a dependant action, which is not in ourselves, but from the Lord. Therefore we must raise our hearts unto God, and return our devotion, and best affections to him, while we live here; that he may raise these bodies of ours, when they have no power to raise themselves: but when they shall lie in the dust of confusion, he shall raise them up, that they may be living Temples for the holy Ghost, for ever to inhabit. It is necessary, before hand, to raise our spirits unto him, that he may make a requital unto us at the great day of his Visitation. So much for the metaphors. It is sown in corruption. Corruption, is the worst change that can be. It is a motion from a being, to a not-being. For as generation is a work of God, whereby something which was not, is brought to have a being; so corruption is a work which God permits to be done, whereby a thing is brought to fall from that being, either to no-being at all, to have no being in our sense; or else to such a base and naughty being, that a man can see no reason why it should ever have been so glorious and so goodly, to come to such a foul disgraceful downfall. Corruption therefore is the destruction of the thing that was made: as in all things we see in the world. In natural & artificial things, when a matter is corrupt once, it grows fit for nothing: and although there be some kind of liquors, that when they are corrupted, they serve for some use; (as wine when it is corrupt, it turns to vinegar: and although it be not fit to drink, yet it serves to raise the appetite in sauce) and so diverse other things do so corrupt, that notwithstanding they serve for some use: but yet the chiefest and greatest number of things, when they come once to be corrupted, they come as much as to say to nothing, to a kind of dissolution: for there is nothing that can be turned unto nothing simply, but because the use, and property, and substance is so disgraced, and a contrary thing succeeds a better: it is as if the thing were not at all. Now this corruption, is done two ways: It is effected either by separation of the matter: Or by removing of the form. The matter and the form, you know, are the chief things of which every body consists: and we see that in death, these things hold exactly. For the form of man, being his reasonable soul; as long as that is in the body, it is compact and free from corruption: and it keeps the beauty in the form and image of God, in its proper frame and figure. But when the soul is gone, than corruption works, and dissolves the matter to. Now when the matter is dissolved, or the element is dissolved and corrupted: this is that corruption which the Apostle speaks of here, when he saith, The body is sown in corruption; that is, the principles of the body, which consist of blood, and flesh, and skin, and bones, and colour, and complexion, and proportion, and figure, and frame: all these go away presently after the soul is gone. And though some hold longer than other, (as being of more solid parts) yet they continue not long, even but a few years: and in some grounds, a few days destroy the whole man. This corruption began, when we began. God ('tis true) made the body of man uncorrupt, had he persisted in obedience: but as soon as man by his prevarication, by transgression of God's command, was drawn into sin; he brought upon him this worm of corruption: which never ceaseth to work upon the powers and faculties of flesh and blood, and upon every part, till at the last it work it to an utter nothing, to a very desolation. And this corruption, if it could be contained, it were well: if it could consist within some terms. For corruption is proper to the body; but yet through the infection of sin, the gangrene hath so poisoned and possessed the whole man, that corruption (by a metaphor) is brought into the soul to: which is the special part of man. And when the best things are corrupted, the corruption is most woeful of all. Matth 6.23. If the light that is in thee be darkness, how great is that darkness? saith the Lord jesus. Men in this world are corrupt in body: they are corrupt in soul: they are corrupt in their understandings, in their speeches: they are corrupt in their ways, Psal. 53.1. as the Prophet saith, Corrupt they are, and become abominable in their doings, there is none that doth good, no not one. They are corrupt in their consciences: the consciences of wicked men, are defiled with hypocrisy, that they stink in the nostrils of God, and men. And to this corruption, every man is subject more or less. But the chief corruption, intended here, is corruptibility: that is, the rottenness of the parts of the body, when they are once dissolved, and melted, and fall from one another. To conclude this point: because we know it by experience, and we bear about us these corrupt bodies: and we are troubled with the signs of corruption every day, if we understand any thing, Use 1 It should teach us, therefore, not to triumph in any of these worldly things, that puff up the flesh, and fill the mind with vain conceits of its own sufficiency: but rather let us study mortification, such as becomes the children of God: let us weep for our own corruptions: for they grow so fast upon us, that they make us odious, even unto our own selves, when we come to have a sense of ourselves. Again, it teacheth us this, to take heed how we Use 2 patch over this corruptibility as we use to do. What a deal of cost, what a deal of painting, and art, and labour, and time, is spent now adays to conceal this corruption? Corrupt bodies will not seem to be corrupt, but they will be immortal, and eternal: and those offensive things that be in nature, and that grossness and loathsomeness that lurks in these bodies, we seek by perfumes, and by orient colours, and singular diet, to suppress them, and obscure them, that they may not appear. But now the Lord hath put a worm in this flesh: see it, and acknowledge it, and wail over it: make not thyself better then thou art: deceive not thyself: thou art nothing but dust and ashes, a corrupt creature, a mass of corruption. Why then art thou proud, thou dust and ashes? which art nothing else, but a mass and lump of poor rottenness and putrefaction. Take heed lest as thy outward man corrupts daily, that the inward man be not corrupted to. For there is no corruption like that: when a man hath a rotten heart, that is the most woeful putrefaction. Take heed, therefore, to thy soul, that though thy outward man be (like itself) corrupt, 2 Cor. 4.16. yet thy inward-man may be renewed daily in holiness and righteousness, to serve the living God: that thou mayst procure peace to thine own soul. It is sown in corruption: It is raised again in Incorruption. Blessed be the God of Incorruption! that although our bodies of themselves be subject to fade and molder away; yet it is but for a season: for that the Lord hath promised them another state, which is incorrupt. And although we cannot understand how it shall be, by looking upon these earthly bodies, (for we see every thing comes to nothing, and is dissolved) yet the Lord hath given us a sign of it, in the stars of heaven, which are incorrupt. They are uncorrupt, even in our common sense and experience: for they be not mixed, as these elementary bodies be; they are not of such a gross composition: and therefore they stand in the firmament in their state and place, as they have done from the beginning. We have also a sign of it in the Angels, which are uncorrupt also: and in the soul of man that he carries within him, which is likewise uncorrupt, These are emblems of that incorruption, that God will work upon our bodies also. It is true, the body that is tainted with sin, & it cannot be otherwise; it must be a slave to corruption, it is bound over to corruption; it is full of putrefaction, and it must needs say as job, Job 17.14. I will say unto rottenness, thou art my mother, and to the worm, ye are my sisters, and my daughters, and my kinsfolk. Yet the Lord hath made in these, spirits, and he will waken these bodies, wher● he clears and frees them from sin: he will make in them an eternal vigour; and the everlasting influence of his goodness and grace, shall keep that sweetness for ever, after that it is once infused into it. And this incorruption shall come to the bodies of the Saints, three ways. First, by the goodness of the matter. Secondly, by the singularity of the form. Thirdly, by the gracious assistance of the efficient cause. First, for the goodness of the matter. The Lord shall make that a solid, lively, and vigorous matter, that shall never again be subject to frailty, as the body was before by sin: that as the Indian or China dishes; the earth and clay that they are made of, is buried certain years in the ground: that so it may ripen, and be brought to that colour, which after it comes to be capable of. So the blessed God will bury these corrupt bodies under the ground, to bring them to be a matter fit for his stamp, and image to be set on: which shall not be corrupt, as the former was; but shall remain full of strength and vigour, and full of life and sweetness, to endure for ever. And then secondly, for the form. The form of man shall be all one, as it is now, and the matter to: only it shall be refined: but the soul than shall be of such absolute power over the body, that it shall command it every where. The body shall yield a full obedience, and the soul shall command with a full authority, and it shall be so furnished with new abilities, with new knowledge, with new desires, with new Zeal; that it is impossible for any temptations to pass as they do now. Now, sometimes the soul tempts the body; and sometimes the body tempts the soul: and they do mutually work each others subversion: but there shall be no such contrariety, then: but the body shall be for the soul, and the soul for the spirit, and the spirit for God, that God may be all in all. Therefore, I say, in that blessed world, they cannot sin: men that live in this flesh, cannot but sin: but God shall restore that blessed life, that it shall not possibly sin, nor conceive of sin: that is, with any inclination to sin. For it is impossible, for any man that is well in his wits, that he should desire to be murdered: it is impossible, for a man that loves his wealth and riches, to desire that a man should rob him: it is impossible, that such thoughts should come into the mind of a man that is well advised, so it is impossible for the soul and body in that new world, that ever they should have any delight to go from God: For than it were possible for a man to desire to be murdered, or for a man to desire to be rob of his wealth: for to go from God, is for a man to lose his treasure, to lose his life, to lose his wealth, to lose all his quiet and contentment: and there is no man that would lose these. Therefore, as these earthly things do so affect us, that we cannot abide to be bereft of them: much more than shall God so affect us, that we shall not endure to think of any separation, or going from him. As the Apostle saith, Rom. 8.38, 39 What shall separate us from the love of God which is in Christ jesus? Shall fire, or sword, or hunger, or cold, or nakedness, or life, or death? nothing shall be able to separate us from the love of God, i● Christ jesus. Thirdly, and lastly, this incorruption shall be in respect of the gracious assistance of the efficient cause. This, indeed, is the cause of causes: this is all in all. For though God make a glorious matter, and habilitate it with an excellent form: yet, notwithstanding, if it were not for the continual influence, and pouring in of that glorious life: every thing that is made, may be marred again. As St. Basil St. Basil. saith, Everything created, is convertible, and may be turncal. The Angels themselves, they live not upon themselves; nor they live not upon necessity, but by the will, and grace of God: therefore they are immortal. Nothing hath immortality, properly in itself, but God alone, as the Apostle saith, 1 Tim. 6. To God, 1 Tim. 6.16. who only hath immortality. That is, who only hath immortality of himself; and of necessity hath it, and cannot but have it. All others have immortality, by a dependant grace. Here is the chief reason of our incorruption, because God shall fill us with the sweet water of his river of incorruption: which shall continually keep us in our youth, and in our glory and strength, and in that state that he hath bestowed on us, and the work that he hath begun, he will finish, and follow it with his continual assistance. This is the reason, why we shall be incorrupt. For because of sinful flesh, the Lord permits it here, to fall to its own condition: and so it comes from better to worse; and from thence, to nothing at all, to dust and ashes. But there, by reason that the Lord shall show his mercy, and by reason of the infinite delight that man shall take in God again: there shall be a continual application of God to man, by a continual influence, (as the Schools speak.) So as it is impossible, to think of any entrance of corruption: as that place where the Sun shines continually can never be dark: and that plot of ground, which hath a sweet well ever pouring into it, can never be dry nor thirsty. So it must needs be, where God is always slowing in his light, and love, and grace: it is impossible there should be any pressing in, or any suspicion of corruption to come again. Therefore concerning these things, the Scripture tells us, Psal. 36. Psal. 36 9 With thee (saith the Prophet) is the well of life. As if he should have said, thy waters run always sweet, Psal 87.7. and abundantly: all fresh springs are in thee, Psal 23.1. therefore we shall not lack, nor die for thirst, because we shall have the well of life. Psal. 36.8. And Psal. 36. Thou feedest them with the fullness of thy house, and thou givest them pleasures as out of a river. And for this purpose also, even for that we should be assured of this, the Scripture tells us that we shall have, in stead of sorrow, fullness of joy: in stead of darkness in this life, we shall have eternal light: in stead of sickness, we shall have his saving health: in stead of death, we shall have life everlasting. And so we see what this incorruptibility is: it consists in impassibility, that the body shall not be able to suffer from any thing: because God shall be always flowing into it his goodness, and love in Christ jesus. It shall not be able to suffer from a tempting devil: it shall not suffer from it self, nor from any other created nature: it shall not suffer from sickness, nor from time: the teeth of time which devoureth all things, shall not be able to set its fangs upon the bodies of the children of God. They shall not suffer from hell, nor from death: there shall be no matter of fear in any thing: they shall not suffer from the flames of fire, it shall not be able to consume those glorious bodies; nor the sharpest sword shall not pierce the least hair of them, but as we see God preserved the three children in the fiery furnace, Dan. 3.27. when it was extraordinary hot, that there was not so much as the smell of the singeing of the fire upon their garments. The blessed God that is able to do this, in these corrupt bodies; much more will he do it, in that incorruptible condition: when he shall advance them to that glory, which himself will give them, who is the prime author, and pattern of impassibility. And if the Lions were not able with their teeth, when they were so famished, Dan. 6. to seize upon the body of Daniel, when he was cast into the dungeon: much less shall infirmities have power, or any other violence be able to touch the bodies of those that shallbe glorified in the day of jesus Christ. It shall rise in incorruption. I see the time is past, I will but touch the next point, and leave the rest. It is sown in dishonour, it is raised again in honour. The greatest grief that a man conceives in his death, is the dishonourable condition that doth accompany him: that though he were never so beautiful and beloved before, yet his best and dearest friends will be ready to quit him now: yea they cannot endure his company: so that he must be removed out of sight, as being an odious spectacle to look upon: as an intolerable neighbour, that is not to be come near: as one that will infect all the society where he is: as a pestilent creature that must be shunned and avoided, that must be shut up close within the ground, where he may do no harm, nor be noisome and offensive to those that are above ground. This is the strange dishonour to our nature: that the great Lords and Ladies which have slept before upon their beds of Ivory; Amos 6.4. which had their goodly Curtains, and Canopies, and singular arts to give them pleasure and contentment: now being dead, they must be outted from their palaces, and their goodly-roomes, and be thrust in the bowels of the earth: they must be accounted such kind of creatures, as with whom there is no cohabitation. Even Abraham himself, although he loved Sarah dearly as his own heart; yet he could not endure her when she was dead: but after a certain season when he had mourned for her, he was fain to be a suitor to the sons of Heth, to sell him as much ground as to bury his dead in, Gen. 23.4. to remove her out of his sight. The best, and the mightiest Monarches in the world, cannot secure themselves from this dishonour. If they die on the sea, they must be cast overboard: or if they die on land, they must suffer themselves to enter into this common misfortune: and although art, and embalming, and curiosity may do much; yet diverse parts of them, must of necessity be taken & committed to the ground, lest all about them be pestered by them: This is the woeful stroke of nature, the dishonour and deformity, the beastly-figure of death, which makes a man terrible to all the beholders: so that that goodly countenance should be turned to a ghastly skeleton; that those fair cheeks should come to be pale ashes, or as a black charcoal: that those sparkling blazing eyes should become nothing, but as a dim and dark pebble: and that which is the most fragrant piece of all, (the mouth) to become the most ugly, and odious of all. The Lord hath drawn the pattern of sin in the face of a dead man: and hath made it more sinful, and more ugly in that one spectacle, then in any thing in the world beside. Thus he that would not rest in the beauty of his creation, that would not maintain the glory of his countenance, and the image of God that he had imprinted upon him: he shall now undergo the most foul image, and figure that could be devised. There being no beast, no creature that is half so ugly: nothing falling so from itself, nothing so unlike itself, there being nothing traversed with such contrary passions, and with such figures, and lines of misery, as the face of a dead man. It is so with all men: and although it appear less in some, then in others, yet leave them a certain time, and they all at the last become so ghastly, that a man that hath a constant mind, and can endure many things; yet he loathes to behold a dead man. This is the dishonour of sinful flesh: such a baseness and contempt, that a man's best friends shall run away from him: yea and his dearest beloved, shall stop their noses at him. This should teach us to humble ourselves in this disconsolation: Use. and to add this to all the honours we have in the world, if we have any, or do yet look for any. This dishonour of death, is a cooling card that should make a man moderate in all his proceed: It should make him fearful in all his doings: It should make him understand, that he ought not to be puffed up with conceits and pretences of honour: but to qualify himself with this, comparing his dishonour, which the Lord will lay upon sinful flesh. There is nothing so honourable, but it shall be covered with shame and dishonour at the hour of death, when we shall departed this world. It is sown in dishonour. Well! although it be thus, yet the Lord hath a help for this again: it shall be raised after another manner. It shall be raised in honour, in great glory. As disgrace and dishonour is the worst of punishments: so honour and grace, and glory again, is the best of preferments. There is nothing so sweet unto us, as that, to be above others, to be beloved of others, to be admired of others, and to be served of others: this is that sweet breath of life, and that sweet contentment, that shall fill us with marrow and fatness. And this, God purposeth to pour upon these dishonourable bodies, that die so beastly and deformed, that they are trampled on by the feet of beasts, if they lie abroad: and if it be in the Church, where we usually bury, the poorest and basest of men tread upon them. I say the Lord shall raise it at that day in such honour, that it shall be like the stars of heaven, it shall be like the Sun in glory, it shall be like the Angels of God, it shall be like the Son of God: Phil. 3.21. for he shall change these vile bodies, and make them like his glorious body, according to his mighty power, whereby he is able to subdue all things to himself. Phil. 3.21. Now by the contrary dishonour, we may see that the honour of the Saints shall consist, 1. In a goodly stature. 2. In a perfect beauty. 3. In a gracious fragrancy. In the stature of the body, there shall be no uncomeliness, there shall be no crookedness, there shall be nothing wanting that can be required: as we use to say of images that are drawn in wax, that they are complete; so, likewise, God shall so paint his image in the bodies of his Saints, when they shall rise; that it is not possible to find it so in any thing, but in the Exemplar, in the masterpiece, the body of Christ: there is nothing else that shall be more glorious. As in those happy Countries, where the leaves are always green, and the earth is always budding, and bringing forth: so the bodies of God's Saints (as St. Austin saith) shall have that greenness and vigorousness of incorruption possess them totally. St. Augustine. And lastly, that it shall be of a gracious fragrancy, it is certain: that that also may be opposed to the stench of these carcases. The dead body is dishonoured in nothing more; then by a caryon-like smell: for thereby it differs nothing from a beast: nay it is far worse than a beast: for there is nothing so putrifies, as the body of a man: there is nothing brings forth such ugly things, as that. For out of the brain, comes scorpions and snakes: and out of the flesh, toads and serpents: which is not usual among the beasts. For some of them bring forth bees, and some wasps: but of Ages, and Eumines, and diverse others it is reported, that scorpions and snakes came out of their heads after they were dead, and wreathed about their faces. And we know by woeful experience (of late time) of diverse gentlemen that were troubled with such a woeful thing, that they had worms in their brains, and in their entrailes. I say, therefore, answerable to this: as the misery is great, to which the body of man is subject, (greater than other creatures, because he is the only sinner) so at that day, God shall make an abundant recompense, by pouring upon it the spring of beauty, and sweetness, and fragrancy, that they shall be as a garden of spices, in the nostrils of God and of his Saints. Every Saint shall also be as a glass to each other; and every one shall see his fellow's beauty; and they shall reflect one upon another, in the joy and gladness of the Holy Ghost, to see the wondrous work which God hath wrought upon this piece of frailty. And even as jacob was as the smell of a field, when he came near his Father; Behold, saith Isaac, I smell the smell of my son as the smell of a field, Gen. 27.27. which the Lord hath blessed. There being nothing more delightful to the sense then a blooming field of new corn, and of sweet grass, and flowers that rise out of the earth. And therefore the holy man compares his son to a field which the Lord hath blessed. Much more shall these be fragrant fields, the Lord blessing them with infinite variety of goodness, and of grace and sweetness, that the field of God shall be more pleasant than the fields and gardens of men, and then all the paradises in this world. And as the head of this company is described, Cant. 1. Cant. 1.3, 4. Draw me, and I will run after thee, in the odour of thine anointments: noting unto us the sweetness that is incorporated in the body of Christ. And as we read also of St. Paul, Acts 19.12. that by the blessing of God he had napkins and handkerchiefs brought from his body, that were of such sweetness, that they were able to cure diseases: so also we may understand, what shall be the variety there, from the sweetness that is now in the body, arising from the mixture of the blood in the veins, which makes a perfect sympathy and harmony. The Lord, at that day, shall make all things much more abundant. As the Church also is described by the sweetness of her , in the Canticles, Cant. 1.14. My Spouse (saith Christ) is as a garden of myrrh or of spices: and her breasts are like the clusters of grapes, and like the fruit of Engedi: So every man and woman shall be: although here, they be sickly and subject to never so many infirmities and diseases in this life; yet the Lord shall so alter the bodies of those that serve him here, in that blessed estate, there: that they shall be sure to find a singular proportion of beauty, of strength, and of fragrancy, that all the just shall be termed the field and paradise, which God hath blessed. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.43. It is sown in weakness, it is raised in power. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. So it is also written, the first Adam was made a living soul, and the last Adam was made a quickening spirit. [It is sown in weakness, it is raised in power.] THe earth is God's store-house, whereinto he commits his treasure: even the bodies of his Saints, the Temples of his holy Spirit, saith Tertullian. Tertull. God hath made the earth to be as a warehouse, therein to lay his commodities: and from thence, to require, & fetch them forth again. The sowing of these earthly bodies, is manifest to us all: but the raising of the seed that is sown, and the coming in of the harvest, that is locked up, and hid in the chambers of eternity, in the omnipotency of God. And there is no way for us to have access, and to look into it, but by the eye of faith; whereby while we live in this flesh; we have a little peeping (as it were) through the keyhole, to see a glimmering of the happiness, and of the gracious promises, consigned unto us in jesus Christ. The things that here are spoken of, (the sowing of the body) are so commonly known, as that there is no man that calls that in question. It is sown in dishonour, it is sown in weakness, It is sown in misery and mortality: and the Apostle concludes all, It is sown a natural body: but it is raised again a spiritual body. And because he might seem to offend some ears, that never heard of that distinction, that there was such a thing as a spiritual body, (for if it be a spirit, than it is no body: and if it be a body, than it is not spiritual: these things imply a contradiction.) Therefore the Apostle proves that which he had said; he makes good his distinction, and tells them, There is a natural body, and a spiritual body. And this he proves out of the heads of them both, out of the two main Fountains of mankind, the two adam's. The one, working to misery, to sin, and to corruption, and destruction: and the other, working to grace, to obedience, and to eternal glory. And he saith, The first of these was made a living soul, but the second was made and ordained a quickening Spirit. The first, was made to live, to have life himself; but he could not give life to another: yea and that life that he had, was but mortal and frail. But the second Adam, was made to have another kind of life, and to be all spirit, intending spiritual things: and he was not only able to live in himself, but to give life to all his followers, & to quicken all them that belong unto him. Yea although they be dead in their graves, although they be dead in sins, or dead in the damps of conscience: yet he is made a quickening Spirit, to rouse and to raise them to the happiness of the children of God. This is the sum of the words read unto you. To proceed in order. There needs no great distribution or division of the Text: because the words are nothing else but the probate of that which the Apostle had spoken before. He proves it by the Scriptures, that there is such a difference, as a natural body and a spiritual body. The Scripture he brings is in Gen. 2.7. Gen. 2 7. where it is said, The Lord breathed into Adam the breath of life: and so Adam (or man) became a living soul, or a living substance. In the order of the words, there are two miserable properties, that remain to be spoken of touching the bodies of the Saints. Division into two miserable Properties. That they are sown in weakness. That they are sown merely natural. But the glory that God shall put upon them, shall be in the highest contrary. They shall rise in great strength, and they shall be raised in a spiritual nature in a spiritual quality, and condition. 1 Property. Sown in weakness. Concerning the first, that the body of man is sown in weakness: every man seethe, there is nothing more weak and despicable than that: all the whole life of man being nothing but a world of weakness: as it is the prerogative of God to be Almighty, so it is the miserable quality of man to be all weakness. When he comes first into the world, there is nothing more weak than he: when he grows in the world, the least fit of disease, of an ague, any kind of opposition whatsoever, will defeat him and bring him on his knees, to such a degree of weakness and infirmity, that he shall scarce support, and sustain himself. And even those that are the strongest of men, that are strong to pour in strong drink, Esay 5.22. (as the blessed Prophet I say saith) that spend their time in riot: those men do soon bring upon them this fatal weakness, and none end so foul as they; because though they seem to struggle with the infirmities of nature, and to overcome, and transcend them for a time; yet that inherent weakness which is in the flesh, rebounds upon them, and works them at last to nothing, to the foulest expiration that can be. Nay, those noble spirits, which as Tiberius was wont to say, that there were some spirits in the world, that account their business to be their solace; their business and labour, they account it comfort and consolation to them: yet these men pluck, and call upon themselves a greater weakness than other men: so that the life of man, (whether it be base and degenerous, or whether it be noble and sprightly) is nothing else but weakness. If a man will do nothing but sleep out his time, he shall be surprised at length with base weakness. If he be vigilant, and use the time that God hath given him to the highest and best purpose, he is still overtaken with weakness: and especially, when the conscience of sin works upon a man; there is nothing so weakens him as that doth. Psal. 39.11. When thou chastisest man for sin, thou makest him like a garment that is motheaten. And as the Prophet David saith, by reason of my sins, my bones are rotten and corrupted, and all my ulcers stink; there is no health in my body, Psal. 22.14, 15. by reason of the sins of my soul. My heart within me is like melting wax, I am broken like a pitcher, like a broken vessel, I am like a bottle in the smoke. The conscience that God hath left in man to be his factor, brings a weakness incomparable: there is nothing that can be equal unto it. But chief, when all these meet together, (as in some they do) and when old age gins to riule the face, and to draw the complexion into furrows, which was largely extended unto beauty: and when the tresles, and powers of the body begin to fail, and the last term and period is at hand, than there is a woeful spectacle of weakness. Even when a man cannot go, nor stand upon his supporters, but he reels, and falls: when he cannot taste his food, nor smell, nor find the least relish of it: when his eyes wax dim, when he can retain nothing in his stomach, but he casts it up again: when he can hardly speak a word, nor know his best friends; but all the organs of life and sense, are drowned in death. This is that poor weakness which the Apostle speaks of. It is sown in weakness. When he is cashiered and deprived of all sense, of all power and motion, and nothing remains, but a base and desperate imbecility: and such a kind of infirmity, as that there is no hope in flesh and blood, that ever there shall be made any recovery. This is the state of all men. Use. And it must teach us (beloved) to weep over our weakness: to think of it, in the degrees and parts of it. The Lord hath given us many prognosticants of it: every sickness, and every qualm, and every distress of conscience, and whatsoever troubleth us in this world: they be nothing but so many Calendars of that great weakness, that once shall come, and make an end of us. And therefore, as it is said, Man hath not one death alone, but a number of deaths: and that which takes him away, is called the last death: for he hath many before that. This is the state of sowing the body. But now behold the promise of the great God he will raise it up in power: the weaker it is sown, the stronger it shall rise: and this weakness that we have, it is no argument of discomfort, nor a mean to make us distrust; but it is a surer tie to bind God to performance: and a sure evidence of our deliverance: that as our weakness is great, so our strength shall be much more infinite, which shall be wrought by the mighty power of God, whereby he is able to subdue all things to himself. It is raised again in power, or in strength. For it is raised by him, that is the strong God: by him that is El, Eli, Elohim, the God of strength, of might, and of majesty. By that God that loves to make his strength seen in our weakness, and to make his glory perfect in our infirmity: by that God that delights to work in contraries, and to bring fire and water out of the same principle: that God hath undertaken to raise up this weak body. Therefore the Apostle saith, It is raised: speaking in the present tense, as of a thing done: not in the future tense, It shall be. To bring us acquainted with the truth, before it be done; and to make us assured of it, as if it were performed already. We are as sure, indeed, to be raised to that glorious strength which God hath promised, as if the deed were done: for it is in the counsel of the great God; in which, those things that he hath promised, be as if they were already performed: because he is true that hath promised, and because he is able to keep his promise: he is able to keep his word; for it is his only prerogative to keep his word and his promise for ever. And this is that wondrous comfort that he hath given unto us; that if it were possible for the body to have more weakness than it hath: if it were possible to be debased worse by infirmity than it is: yet than we had a stronger argument to prove the strength to come, to which the body shall be restored. For the weakness which we have, and carry about us, the greater it is, the stronger proof it makes for God's infinite mercy, in the deliverance of us. For as we see by experience, that vessels, and barrels of gunpowder laid up in vaults and cells; the more weight is laid upon them, the greater piles, and mass of building there is over them; the more furiously and strongly they break forth, at the touch and train of the least fire. So likewise it is certain, that the bodies that are turned into powder & to dust, these powder-bodies, of ours (for at last they must all, all come to pulverell, to dust & powder) these bodies the more weight is upon them, the more earth, the more difficulty, and the greater weakness they have, whereby they are compassed and surrounded: it makes way for the more strength to burst out, when the fire of God shall light, and touch upon it; when there shall be a reunion of the spirit, a deduction of the soul; when that fire shall light upon it, that comes from heaven: then they shall rise in a glorious strength, for the more they have been held down by weakness, the more they shall be rescued, and ransomed, and restored to a greater vigour. It is raised in power and strength; and in a strength, that is answerable to the weakness: that where the weakness is the greatest, there the strength shall transcend in greatness. And what is this strength? It is reduced by the Fathers into four particulars. First, St. Austin, and St. Chrysostom (and generally all the Fathers) think, Aug. Chrysost. that the strength that shall be most eminent in the body when it riseth, shall be in the power of motion: which because I have before spoken of, I will but now touch it. As the top of the flame that is in a dry reed, it runs upon the reed; and you know when such platts of ground are on fire, they set all a fire about them: so the body of man, it shall be able to fly, to run, and to move, as swiftly as the flame doth upon the top of any combustible matter. And as the Sun, and the Stars, and the Angels, and spirits of men do never sleep; and yet are still in motion, and are never weary of their motion: so the body that shall be raised, and fitted again unto the soul, shall be without labour and pain, without weakness and weariness, and shall never fail nor faint, but shall be able to hold out in an everlasting motion, as the Sun and the Stars do in the firmament. In which sense (as Luther Luther. saith) they shall be able to go ten thousand furlongs in the twinkling of an eye. I name that as a matter of recreation: because his spirit was wondrous cheerful and merry, in the Notes that he gives tending to that purpose. The second thing wherein this strength shall consist, shall be in the efficacy and power of their working. So that those that be the weakest things in the world now; that one devil (if he were permitted) were able to writhe the necks of ten thousand people about: then at that day, God shall give them that strength of body, that they shall be able to encounter a whole legion of devils, which shall then have no power over the bodies of men (as now they have) nor shall not be able to possess them, and to rule them at their pleasure, nor to make monsters of them: but the body of one Saint shall put to flight and fright a whole legion of satans complices. And this mighty power whereby they work, (that I may a little still proceed in Luther's explication) Saith he, the bodies of the Saints shall be so strong at that day, that they shall be able to remove Churches out of their places, with their finger: they shall be able to play with mighty mountains, as children play with tennis-balls. His meaning is, that they shall have a mighty and infinite power, to work upon any thing that God shall set them about: or that shall be expedient for them. But these kind of speeches and discourses are explanatorie: and are rather for recreation, then for men to subscribe unto: and yet it is most sure, that their working power shall be great and admirable: and although it shall not be infinite, yet it shall be as near to infinite as can be devised. For whatsoever it shall please God to put in their minds to effect, they shall be able to do it, and nothing shall make resistance. Thirdly, some other of the Fathers, and of the later Writers, Beza. Calvin. as Beza and Calvin, expound it thus: It is raised again in power: that is, it is freed from the necessities of nature, which is weakness. For the life of man here in this world, must be sustained by men's: it must have meat, and drink, and sleep, and rest, and an intercourse and change of things: there must be physic and medicines to cure his diseases. Now at that day, the Lord shall so temper the body, that it shall be able to live without meat and drink: and it shall always watch without any necessity of sleep. As St. Austin saith in his 5. Tom, the 13. Book, Chap. 23. Although the bodies of the Saints shall have power to eat and drink in that world, yet they shall not stand in need of it: they may do it if they will, but they shall have no dependency upon meat and drink, as now they have in this world. So it shall rise a strong body. That little strength that men have now, is maintained by meat and drink (under God,) they have no way else to preserve it: and if a man fast six or seven days, he must needs die presently; because nature can endure no further abstinence: and besides that old age is coming upon him, although his meat be most delicate; yet notwithstanding the power of digestion so far fails him, that he is notable to concoct it, and transmit it into blood and nature, as he was wont to do: and especially if his meat grow course, or his fare be abated; then we know that the best and most singular strength in the world must fade and fails. For, commonly, according as the Commons are, so is the strength: so our life is a mere dependence upon second causes, next under God. God gives meat a power to nourish; and meat by a secondary means, nourisheth: whereby it comes to be assimilated, and made like unto the body: and so we live; and as meat grows worse, or is taken away; so the body impairs: and when for a long time it is not able to master the meat, and to digest it into the substance of the body: then likewise the life is impaired, and falls. But the strength that the bodies of the Saints shall then have, it shall be without these dependences: the children of God shall be able to live, and to keep their strength, and vigour, and fullness, and perfection, without any of these helps of second causes: and although they may stoop to them (when they will) for variety; yet they shall have no necessity of them. Aug. Lastly, (as St. Austin saith in his 3. Tom, 13. Book, Chap. 26.) this strength (saith he) that the Apostle speaks of, I take to be specially this: that whereas now of these earthly bodies of ours, Mat. 26.41. the Lord jesus saith, the spirit is willing, but the flesh is weak: and the Apostle saith, Rom. 7.19. The good things that I would do, that I do not: and the evil things that I would not do, that do I: Saith the holy Father, I take the meaning of that place of Scripture to be this: That whereas now the strongest part of man, (the spirit) is willing, but the flesh is weak, and as a dull ass, the Lord shall then prepare it so, that he shall proportion, and fit the horse to his rider: that to the soul, which is the rider and commander of the body, he shall give a horse of metal, that shall be able to carry it to all actions: whereas now it jades, and tires upon every good thing. The spirit (here) is willing, but the flesh is weak: but there shall be so perfect a concord and subjection of the flesh to the spirit, that it shall go hand in hand, and shall hold pace with the soul: the flesh shall be as willing to do God service, as the spirit: and there shall be that wondrous transmutation of qualities, that it shall seem rather a flesh made of spirit, than otherwise. For so it follows in the Text, It is sown a natural body, it is raised a spiritual body. It is sown a natural body, 2. Property. Sown in weakness. it is raised a spiritual body. This is the last difference of the 4. and in this is comprehended the sum of all: For he comprehends in the first word [natural] all defects, and all weaknesses and infirmities: and in the word [spiritual] he comprehends all perfection and augmentation, that God shall give in that day. Saint Austin saith, Aug. Beza. a natural body is a mortal body. Beza saith, it is a body subject to mutation: a changeable body. A body it is, compounded of elements, by a soluble composition; A body, that bows to the earth, that goes to the centre, according to its own natural inclination. A body that must at last be resolved into its principles: and as it is made of Elements, so it must go to Elements again. This is a natural body: and thus we know it is with every body in the world. For though there must be a change of them, that survive, when the Lord shall come; and that they shall not have this dissolution, that our bodies must have: yet that change that they shall have, shall be in stead of this dissolution, and who knows in what kind it shall be? and with what pains it shall be? No doubt it shall be no great prerogative above us; and although they shall not die, and go unto the earth as we do; yet they shall be full of pangs and horror, as the deaths of common men are. For it is the nature of this body, being animal, and having no better a principle, whereby it lives, than the soul, to dissolve, and come to its own principles: dust, to dust: to come to ashes and earth, according to God's decree, working upon this flesh of ours. It is sown, therefore, a natural body: that is, subject to change and corruption. But now see the hand of God on the other side: It is raised a spiritual body. This is that, wherein the Apostle comprehends all the rest; to persuade that there is a spiritual body, all the rest are included in this. It is sown in corruption, it is raised in incorruption. It is true, if it be spiritual, it must needs be incorrupt: so It is sown in dishonour, it is raised in honour; It is certain, if it be raised a spiritual body. And so for strength, if it be spiritual, it must needs be strong. Therefore the Apostle concludes all in this, It shall be raised a spiritual body. But how a spiritual body? Mark! he saith not that the flesh of God's Saints, the bodies that shall be raised, that they shall be spirits, but spiritual bodies. Still it shall be a body. So that there is no change in the substance, but only in the qualities and properties. Tertull. Saith Tertullian, the Apostle doth not speak of any change of the substance of nature, but of the glorious qualities that shall come unto it. Surely (saith he) there is nothing that riseth again, but that which was sown; and there is nothing sown, but that which is dissolved and rotten in the earth: and there is nothing lies rotting in the earth, but flesh: therefore nothing shall rise again, but the flesh. For there was nothing that the sentence of God went upon, but the flesh of Adam, Dust thou art, and to dust thou shalt return. So St. Austin expounding the words, In Tom. 5. Aug. Lib. 13. How shall they be spiritual? Not because they shall cease to be bodies: they are not therefore called spiritual, as though they were turned spirits, and ceased to be bodies; but because they shall subsist with a living and quickening spirit, and because they shall be made indwellers and inhabitants of heaven, which is the place of spirits: it shall then be the place for the bodies of men. For now it is a strange paradox, to say the body of a man should dwell in heaven: and though we know that Christ hath it, by a special privilege; yet there is no man can imagine, how the body of a man should dwell in heaven, in those pure skies, in those bright regions; and that the heaviness of the body should not praecipitate it down to the earth, and cast it into the fire, and to dismal events that should consume it. But when the Lord shall change this corruption into incorruption, the bodies of the Saints shall be the only fit inhabitants of heaven: therefore it is called spiritual, because it shall dwell in heaven which is the place of spirits: the body shall then be able to inhabit there: therefore it is called spiritual, as being fit to possess those mansions, that are destinated properly for spirits. But chrysostom makes a question here: Saith he, Chrysost. What is this that thou sayest here, blessed Apostle? Dost thou say, that the bodies of the children of God are not spiritual now? are they all merely animal, now? are they not spiritual? how is it said, that they are Temples of the holy Ghost? if the holy Ghost dwell in them, he makes them spiritual: they are called spiritual men, all the children of God: and if they be spiritual men, than they have spiritual bodies. But the Father answers himself again: It is true, these bodies we carry about us now, by the power of the holy Ghost, are after a sort spiritual: but that body which shall be then, (which he here speaks of) shall be infinitely far more spiritual. This is only in inchoation, in beginning, in the first fruits: that, shall be in the sum, and substance, and fullness of perfection. And St. Bernard, If thou sayest our bodies shall rise again, thy meaning is not to take away the being of the body; but to give it a new lustre, as the face of Moses, and as in the transfiguration of jesus. Exod. 34. For as Moses, when God put that brightness upon his face, that the people could not look upon it, but he was fain to haye a veil on his face: his face was still the same, but yet there was a change of glory, there was an accession of brightness, whereby it seemed a spirit, rather than a common ordinary visage: so the bodies of men that shall be raised, there shall be such an accession, and augmentation of glory, and beauty, and brightness, that it shall rather seem spiritual, then otherwise. And as it was in the Transfiguration of Christ, Mar. 17. his garments shone, that no Dier in the earth could make the like, and his face shone, as the sun in his strength: the face of Christ was all one, & his garments were the same: he had the same physiognomy, but only there was a new accession of glory that came unto it. So the bodies of the Saints, they shall be all one, the very same body shall be revived, which hath suffered misery here; and shall have a new glory put upon it: and that very body shall have strength, that here was weak, and subject to death. The Lord shall then clothe it with glory: and although it shall rise a spiritual body, it is not in respect of the change of the substance, but in regard of the augmentation of glory, which shall accrue unto it. It is raised a spiritual body. So much of those two Attributes: of the change from weakness to strength, and from natural to spiritual. Now in the words following, the Apostle comes to prove that such a thing there is as a natural body, and a spiritual body. And this he doth, to prevent objections: partly, lest men should think that he coined new distinctions and divisions, which is a thing faulty in the Church: and partly, lest men should be drowned in error, by misconceiving his doctrine. For the first. If a man should have said unto him, Where do you learn this? did you ever hear any man speak such a thing, that there is a spiritual body? Yes, (saith the Apostle) there is both: there is a natural body, and there is a spiritual body. I will make the distinction good, and prove it. This teacheth us, Use. that men ought to be careful what distinctions they bring into the Church of God: For as the Apostle saith to Timothy, 1 Tim. 6.21. and to Titus, Eat novelty of words, and inventions: shun them, they are not to be admitted: they destroy the faith, and puzzle the understandings of all God's children. Vincentius Lirinensis Vincentius Lirinensis. saith, That although men ought to speak many things in the Church of God, after a new fashion; yet they ought to speak no new thing at all. Therefore lest they should be offended with this distinction, as though the Apostle had brought it out of his own brain, as though it were a new device of his own hatching: he is forced to make it good, and to prove that there is such a thing, because he would not be thought an Inventor of new devices, and a maker of new distinctions: which is a plague in the Church of God, throughout all ages. Secondly, another reason was this: because he would not suffer them to fall into a gross error, which they might conceive by this doctrine of his. For if it shall be raised a spiritual body, (why then say the heretics, Apollinarius, Eunomius, and such like) than it is not the same. For it is now a mere natural body: and what is so contrary, as natural and spiritual? Animal and spiritual are clean contrary: therefore the Scripture still bids us live after the spirit, and distinguisheth between the sons of the flesh, and the sons of the spirit: there is nothing more contrary than these: now it is impossible, that a thing should be capable of that which is contrary. Therefore (they say) if it shall be a spiritual body, than it shall not be Idem corpus, the same body. Another crew say, If they shall be spiritual bodies, than they are not flesh, and blood, and bones, as these elementary bodies are, that die, and are committed to the ground: but it shall be another thing made by God, of a strange composure. Against this, the Apostle tells us, that there is such a distinction of a natural body, and a spiritual body: and yet none of these monsters follow neither. For it is the pleasure of the great God, to add such excellencies to that body which was before dust, and ashes, and mortal: and to draw such lines upon it, to give it such beauty, and perfection; that it shall seem rather a spirit, than a body: it shall be so full of quickness, and motion, and life, and dexterity, that it shall rather seem a spirit, than a body; To speak comparatively. Hence we learn, That seeing the Apostle proves his distinction; that it is not lawful for any man to make of his own head, of his own brain, any general principles, or definitions, or divisions, or distributions, concerning the doctrine of the Gospel: but he must show reason for it. Then, secondly, what reason doth the Apostle give for it? why, It is also written. He proves this his doctrine, by the Scriptures: and unless he could have proved it out of them, he must have been subject to the censure of all these heretics, (that all that they had passed upon him should have gone for good,) except he could have refuted them by the Scriptures. So he tells them that It is written. So that here we have a main conclusion of our faith to hold to always, and to stick to: that we must believe no man further than the Scriptures. If he will speak his own mind, he may do it for illustration, or for arguments sake: but to put the devices of his own head and brain, to go for points of religion, for matters of faith; it is a damnable thing: he must have no more credit, than the Scriptures will afford him: he must make no distinctions, and differences, except it be found in the written word. If this had been well observed, the Church of God had never come to that miserable distraction that it hath been in for the space of these thousand years: every Intruder still presuming to make his own devices fundamental: to avert the points of religion, & to make distinctions, such as man never saw in the Scriptures. As to talk of Purgatory, invocation of Saints, and of other errors, newly sprung up in these later times. Such things as these have no kind of being in the Scriptures: no nor any show of being; notwithstanding these proud imperious spirits will bring them upon the Church of God, and lay a heavy yoke upon the people of God to believe them, as if they were the very oracles of Almighty God himself. We must take heed of these things. Teach me as far as thou wilt out of God's book: but if thou teach me otherwise, thou art a liar, and no teacher, thou art a seducer, and an imposter, and no pastor; as St. Bernard Bernard. and also Gregory Gregory. saith. Therefore this blessed Apostle, he puts down his proof: he will have them believe him no further, than he brings Scripture for it. It is written (saith he.) As if he should say, I make not this distinction of a natural body, and a spiritual body; I have it made to my hand: for it is written. And where is it written? it is a hard thing to find that: all the whole sentence is not to be found any where: but the first part of it is written, that the first Adam was made a living soul: the other part is made up by the spirit of the Apostle, understanding the difference between the first and the second Adam: to make up the antithesis of that notable difference, between the one and the other. Some of the Fathers do take it thus: that the whole sentence may seem to be written: that (ofttimes) in the Scripture, things are said to be written, and to be done, which are not written, nor done: meaning not in their kind, but in their effects by some consequence. As St. Chrysostom saith of this: Chrysost. from the reason and event of the thing, it was written: because that men did see, every christian knows, that Christ jesus doth so fare pass and surmount the first Adam, as God surpasseth man; as the soul surpasseth the body: therefore the event and consequent of the thing, makes it as if it were written. For God hath made it good, and so hath set it as a sure writing in the world. And so he gives instance from diverse Scriptures in the like things. As in Heb. 12.21. Heb. 12.21. the Apostle saith, (speaking of the terror of Moses, when he was in the mount, when the Law was given) the terror was so great, that Moses said, I fear exceedingly. Now in the book of Exodus, Exod. 19 Chap. 19 where those things are related, there is no such thing mentioned, that Moses said any such words: but the Gloss expounds it, That it is certain upon the deed, upon the terror that Moses conceived, he trembled. It was a thing done, although it were not spoken: he did tremble. So here also, it may be said, Although there be no such words as the second part of this sentence, (that the second Adam was made a living spirit,) yet the facto it is true. For all the Church of God knows and subscribes, that there is a main difference between them. Such other places there are, as that in Isay 7.14. Isay 7.14. A virgin shall conceive and bring forth a son, and they shall call his name Emanuel. Now this was never done, de facto, (as St. Chrysostom observes, Chrysost. ) the people never called him so, they called him jesus, not Emmanuel. And although the Angel gave that name to the virgin, yet the people used it not: and yet (saith St. Chrysostom) though it were not done de facto, yet it was done de jure: it was done in right and reason: for that the things themselves do send forth such a voice and testimony, that he was Emmanuel, God with us. Therefore these Fathers think the meaning of the Apostle is this, That although it were not written in express words; yet by the Spirit of God, and by the demonstration God gave unto the world of Christ, the later part was written (as well) in the minds of men, by the finger of the Holy Ghost, as the former part was written in Gen. 2. But I take it, the best sense of it is this, (and so the later Divines hold, that the meaning of the Apostle is) to make a comparison: that as it is written, the first Adam was made a living soul; so I aver, that the last Adam was made a quickening spirit. So that the word, It is written, is to be understood of the first part only, and not of the later: but the other, I aver by the Spirit of God, and by the power of the Gospel. So that there is no man that need doubt of it hereafter, but that there is infinite difference, between the first and the second Adam. To come to the sense of the words: because I have been too troublesome in this, I will be brief. The first man was made a living soul. As if he should say, he was made in a mutable, changeable manner of perfection: and it was in his own free will, to have stood, and kept close to God, if he would have been constant. For than he should never have died. But because he would be trying conclusions, and fall from his Maker: therefore he was animal, a living soul, although God made him for another purpose, if he would have kept the place God set him in. Secondly, he was made such an animal, as stood in need of second causes: he stood in need of meat, and drink, of rest, and labour, and sleep, and such things as these. Thirdly, he was made a living soul, not a life-making soul: living in himself, but not giving life unto others. But the Son of God was made a quickening Spirit: not only to have life in himself, but to give life unto all his followers. So that Adam took life, but he could not give it. Christ took life, as being man, from the Deity: and he gives it as being God: not only the life of nature, but the life of grace and glory. And so he became in every thing, a quickening and glorious Spirit. The first Adam was made a living soul. That is, worldly, minding the world, looking to the earth: he was to dig the earth, to delve in the garden; he was made for that purpose, and for other worldly purposes. Toward the centre, was his aspect: but Christ was of another making: he was all for spirit, all for heaven, and heavenly affairs; for the business of his Father, for the reclaiming of souls, for the pardoning of sins, for the working of miracles, for the gracious concurrence of those sweet principal meetings of mercy and truth, which meet together in him. So that the difference (by this time) appears manifestly. It is said, Adam was made a living soul; that is, to have life in himself, but not to diffuse, and extend it to any other. Christ jesus was made the author of life, and of all that we all hope for and pray for: of life eternal, of happiness and glory. But here are diverse questions to be resolved: which I will but propound, and name unto you, and so pass them over. Quest. 1 First, it may be demanded, (because it is said that Adam was made a living soul, and that Christ was made a quickening spirit) whether Christ were not a living soul, as well as Adam? and whether Adam were not a quickening spirit, as well as Christ? And certainly, these things are true: if we take them in their kind, they be both true. For Christ was not only made a quickening spirit, but he had a body, as Adam had, and he was a living soul, as well as Adam. And Adam was not only made a dull, and dumpish thing, given unto worldly matters: but he was made a quick, although not a quickening spirit. Therefore for the first, we must understand that it is true, that the Lord Christ was made a living soul, as well as Adam. For there is a gross error of Eunomius, Eunomius. which thought that Christ had no reasonable soul: but that his Divinity was his soul; that it was in stead of a soul: and that he had no other soul but that. This is a monstrous abortion: for if Christ had not taken our whole nature, he had not saved our whole nature. Now the best and chief part of our nature, is the soul: and it was the soul (chief and principally) that Christ came to save. Therefore it is certain, that he took our soul, as well as he took our flesh: and so was made a living soul, as well as Adam. And it appears also by this, in that he had two wills in him, as he had two natures: the nature of God, and the nature of man, united in one person. So likewise he had two wills, the will of God, and the will of man: yet he subjected always the lower will, unto the higher: Not my will, but thy will be fulfilled: not as I will, but as thou wilt. But the will of his manhood appeared in this; t'has as he was a man, he was afraid of death: Mat. 26.42. he desired that the cup might pass from him, he would not have died at that instant: yet as he was always obedient to God the Father, he desires that the upper will might prevail; and saith, Not my will, but thine be fulfilled. Let the will of God prevail, and let the will of man be ruled, and overruled. Therefore, as Christ had two wills, so he had two natures: and by consequent, the full nature of God, and man. Or else, if he had not taken the soul of man, as well as the body, he could not have delivered the whole nature of man, the principal part whereof is the Soul. But here is the difference; although Christ were made a living soul, as Adam was; yet he was more than so: he was not made for that purpose, as an ordinary living soul; but he had an accession of the glory, and grace, and strength of the Deity, to make this living soul sublimate to perfection: to make it capable of unspeakable mysteries which Adam had but in a poor pittance, in a low condition: he had a living soul, indeed, well qualified and adorned with innocence and the power of original justice, and a power to have life, and grace, and immortality, if he had kept and continued in the commandment; but he had no higher matters, he had nothing in him, whereby of necessity he might abstain from sin; but that he might sinne, and be damned for it. But in Christ there was an absolute necessity of holiness and perfection, and of all the parts in him, which was not in Adam. Quest. 2 For the second Question: whereas it is said, He was a quickening spirit, Apollinarius Apollinarius. inferred upon this, that he had a fantastical body, and not a true body. This is as gross as the former: for if Christ must take upon him our nature, he must take that which stood in most need of redemption; which is the poor body, which is subject to all miseries and calamities. For how should he be called The son of man, if he had not a body? But as he is called The son of God, so he is also called The son of man; and he came to save both parts of man that were down by reason of sin: he came to take the flesh of man, to be incarnate; and that is it that we so rejoice and boast of, that Christ was become incarnate, & became man, and took our flesh upon him; and in that flesh he hungered, in that flesh he suffered, in that flesh he was buried, in that flesh he rose again, in that flesh he ascended into heaven, to make a way by the veil of his flesh into the Holy-of-holyes, Heb. 10.20. to all that constantly and truly believe in him. Quest. 3 Thirdly, another Question is moved here; How Adam is said to be corpus animale, seeing God gave him a power of immortality: for if it were corpus immortal, than it could not be corpus animale, as saith S. Austin, and that truly: but Adam had corpus immortal, therefore it was not corpus animale; and by consequent, he cannot be so different from Christ as the Apostle makes him here: For, the Apostle brings in the two roots and fountains of mankind; and he makes the one animal, and the other spiritual. Now (saith St. Austin) I demand if Adam had an immortal body, how was it an animal body? For an animal body is that that is frail and changeable: an immortal body is that which is unchangeable. And again, as the holy Father urgeth it further. Certainly (saith he) we recover in Christ, that which we lost in Adam; and one thing that we recover by Christ, is immortality; therefore we lost immortality in Adam: we lost it in the first Adam, and we recover it in the second. Now if we lost immortality in Adam, than he lost it for us; he lost it first, as being the foundation of our kind, and we lost it in him being his posterity. Then certainly, he had it if he lost it: for no man can lost that which he hath not; and therefore Adam having immortality, how should his body be frail, and mortal, and an animal body? These are things contrary each to other. The Father answers again. These quirks and devises, make the faith of many men to stagger; and it makes some men to answer it thus. That the body of man was changed in Paradise. God made his body a mortal body: but after this, he brought him to the Symbol of life, and gave him a commandment to abstain from the tree of knowledge of good and evil; which had he done, and had kept that commandment, then should the fruit of the tree of life have so preserved his life, that he should have lived for ever. So these men think that the Lord changed the condition and quality of his body in Paradise, in the giving of the command. Aug. But S. Austin answers it better afterwards, I think (saith he) that the most safe and proper answer is this; that although it be true, that we recover immortality by Christ; and that we lost this immortality in Adam: yet we have a fare greater advantage by Christ; we gain more by Christ, than we lost by Adam. Adam never had this certainty of immortality that we have; he had a kind of a possibility of it, but it was conditional. Now conditions make nothing to be, and so this stood upon an if: If thou keep the commandment thou shalt live; and if thou do not, thou shalt die; therefore a man cannot say that there was any immortality planted in the person of Adam; because it was uncertain, it was mutable, it was in the freedom of his will, which was changeable; he was not made in a certain necessity of obedience, therefore it was conditional. To conclude all; As the holy Father saith, the body of Adam, although it were merely natural, as ours is; yet it was in a fare better condition than ours are: that is, it had no necessity of dying, as ours hath, for our bodies must needs die, but the body of Adam might have been sublimate, and brought unto the heavenly joys, without death, which ours cannot be. For it is impossible for flesh and blood to enter into the Kingdom of God. 1 Cor. 15.50. Therefore we have no way to come to glory, but by suffering the common calamity of nature, which is by stooping to the burden of death. And again, Adam had in his very person, those seeds that might have prolonged, and continued his life, by the blessing of God, and the Sacrament of the tree of life; whereas we by his sin, have gotten nothing but the seeds of death and mortality; working us from one misery, and sickness to another, and from sickness to death. And (if the mercy of God intervene not) from the first to the second death; to eternal misery and perplexity. Therefore the difference is this; the Lord made him in a better estate than we; for he had no necessity of death, nor no principle of death; but what by his own will he contracted: but in us there is a necessity of death, we must die; and yet by the mercy of God in Christ, we are restored, and renewed; by his intercession and sacrifice, unto better things than we lost in Adam. The Lord make us assured of this blessed and glorious estate: that thereby we may be armed against death; against the fear of death, and that thereby we may grow more and more spiritual, that we may become partakers of that divine grace, which may make us while we live in this world, not to be of the world; but Citizens of that blessed and heavenly jerusalem, which is the mother of us all. Gal. 4.26. To the which the Lord bring us for his infinite goodness, and mercy's sake. Amen. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.46, 47. But that is not first which is spiritual, but that which is natural, and then that which is spiritual. The first man is of the earth, earthly; the second man is the Lord himself from heaven. As is the earthly, so are they that are earthly: and as is the heavenly, so are they also that are heavenly. IN the former part of this Treatise, the Apostle hath discoursed of the kinds, and degrees of our future happiness, in the glorious resurrection. Now he comes to tell us of the causes, and of the order. The substance of these words which I have read unto you, is to give satisfaction to that common curiosity that is in God's people: whereby they seek to prevent the time, and to enjoy their happiness before it be Gods will and pleasure. It is natural to man (as Cornelius Tacitus saith) to run before his fortunes: Corn. Tacit. And so it is among Christians themselves; there is a kind of harmless humour (although when it is too extreme and violent, it is full of sin; yet it is construed to a good sense that) they desire to be dissolved and to be with Christ, which is best of all: that is to say, not to be dissolved after the fashion of the common death (as S. Paul did) but to have a kind of light mutation, and change; and so to be translated unto glory. You see in 2 Cor. 5.4. 2 Cor. 5.4. where the Apostle tells us, We would not be spoiled of this body. that is, we would not die: but supervestiri, we would have a garment or vestment of glory and immortality to be put upon this body, without death. As if he should say, we would have corruption to enter into incorruption; and we would be made capable of heaven, with these bodies unchanged by death. To that the Apostle answers in these words. No (saith he) these things are contrary, (natural, and spiritual) and it is impossible for a natural body, to be capable of spiritual qualities; or a spiritual body, of natural qualities: we must needs leave off the one, before we can take the other; we must lay down the rags of this flesh, before we can take the garment or vestment of glory, and eternity, in that blessed life that follows. And although we have a great desire to go unto life, without death; yet we must mortify that desire: for it is as vain as nurse's wishes. As nurses that wish the most eminent and excellent things to their children; so we delight ourselves in this imagination. But the Apostle tells us, that we must take things in order, for that God hath made all things in order. First, we are to taste of the naturals, and then to be made partakers of the spirituals: so we cannot be borne into this world, but by nature; and we cannot be borne into our spiritual possession at the first: but first we must have a kind of natural life; and by the grace of God, that prepares us unto the life spiritual. So God hath appointed and ordained every thing to go by succession, that all things should not be done at once, but every thing in its time. For (saith he) that which is spiritual, is not first; but that which is natural, and then that which is spiritual. And to this purpose he brings in the two great fountains, and seminaries of mankind: the one for the life of nature; the other for the life of grace; a man, and a man: both of them being men, but yet being diversely qualified; and both leaving their qualities to those that be their followers. For (saith the Apostle) the causers of all this great difference of natural and spiritual, be the two adam's; the one was merely natural, and was no more but a man. The other, although he were natural, yet he was spiritual too; he was both God and man. The one wrought unto death, the other wrought unto life; the one was bend and inclined to sin, the other was full of all grace; the one left an inheritance of misery, the other left great demeans of glory to all those that are his followers. Now as these causes be contrary in themselves (there being as much difference between them, as there is between East and West) so we must imagine the effects to be different too. For if the one did work to hell and damnation, the other wrought to heaven a glorious redemption and salvation for all God's people; and if the wickedness of the one were derivable upon his posterity in the flesh, much more the goodness and righteousness of the other, is derived unto them that are true believers and followers of him. The first man was of the earth, earthly: the second man was the Lord from heaven. And as they be, so be their disciples: as is he that is earthly, so are they that are earthly: and as was the heavenly, so are they that are heavenly. They are to follow their master's cue, and to be of the same condition, as their Chieftain and Sovereign. The carnal man dies in Adam: the spiritual lives in Christ, even to life everlasting. This is the substance of the words read unto you. Now to proceed in order of the Text. First, Division, into 3. parts. 1. The order of the Proposition. 2. The comparison between the 2. Adam's. 3. The conformity of their members. we are to consider the verity and truth of the order of this proposition: how the Apostle intends that that which is spiritual is not first, but that which is natural: For it seems, that the best things should be first: and spiritual things, being best; therefore it seems they should be first: yea it seems to be a disparagement unto things spiritual and heavenly, to come in time after things natural. But the Apostle saith no: God hath appointed it so, and he gives no further reason, (as St. Chrysostom observes) that they may give themselves content in this, that it is Gods will it shall be so; that is a reason sufficient, they need seek no further. Secondly, we are to consider the comparison between the two heads, and roots, and fountains of mankind: the first man, and the latter man: and they are compared in four things. The first, is in respect of their order and succession: the first, and the last; or the first, and the second. The second, is in respect of the place of their nativity, whence they come: the first, from the earth: the second, from heaven. The third, is in the quantity of their difference and excellency: the first, came as a servant; the second, came as a Lord: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And though the word servant be not noted in the Text; yet it is to be understood by this, that he saith, The Lord himself Therefore the first came not as a Lord, but as a servant; but the second came as a Lord in all points: yea as the Lord himself, from heaven. Then lastly for their qualities; the one is earthly, the other is heavenly. The third part of the Text, is the conformity of the members that belong to these heads, with their heads. For as there are two great foundations of mankind, so likewise they have members answerable to them. Those that be of Adam (that is, natural men) they be as their father is; such as the earthly is, so they are that are earthly: and those that be of Christ's retinue, they be such as their Master is too. For as is the heavenly, so are they also that are heavenly: which is not meant of the manners and condition of men here in this world: (for the Apostle meddles not with that in all this Chapter) but it is spoken of the bodies that shall be raised at that day: th●t as all men be earthly by nature, (the best Saints of God here are in an earthly condition, and must be dissolved into earth:) and as we have that by means of the first Adam from whence we descend; so from the second Adam we have a hope, and shall have power to be heavenly in the Resurrection. And as sure as we are mortal here, so sure we shall be immortal, there. These are the branches of the Text: of these in order, as the Spirit of God shall give assistance. First, 1 Part. The Order natural before spiritual. Chrysost. concerning this that he saith about the Order of the thing that God hath ordained: which is natural before spiritual. Saith St. Chrysostom, he doth not show for what cause; he allegeth no cause of God's order: To teach us to be content with the dispensation of Almighty God: to show us, that it is the wisest course that he hath taken: and because also he would show us, that the Lord doth better our estate, and proceeds from that which is weak, to that which is more perfect. For as in nature, so also in grace, things grow from weak imperfection, unto a light and prime estate: and therefore first and last, do not always argue excellency and superiority: but oftentimes those things that be last, be better than those that be first. Although in Scripture we find (in some cases) that that which is first, is best: (as in the first borne of men, and the first borne of other creatures; in the first months, and the first feasts, and the first fruits, and the like) yet this holds not always: but oftentimes those things that be of a later tract, and rank in the world, are of greater perfection: For so doth both Art and nature proceed, and so doth the wisdom of God also. In the beginning of the world, the first thing was a rude matter, a thing without form: afterward, the Lord brought upon it forms, and bodies of distinction. In the first ages of the world, there was nothing but the law of nature, which men had corrupted. Then there came another light, the law of Moses: and in the later end of the world, there came the law of grace, the Gospel: which is as much more perfect, and exceeds Moses law, as Moses law renewed the law of nature. In the ages of man, the first is weak infancy, which is uncapable & unsensible: but ripeness is in the after age. In the discpline of Schools, to be a scholar and a learner, is a long time before to be a teacher: and to be a learner is a matter of imperfection: but to be a teacher, is a matter of growth and ripeness. In the discipline of Christ, first they were fishers, and afterwards fishers of men: and it is a weaker thing to take fish, then to take men: that came afterward. And so generally (almost) in all the whole body of nature, you shall see the Lord goeth from small beginnings, to great perfection: from the kernel, to the tree: from the seed, to the harvest: from the blade, to full corn in the ear. It is true (indeed) in some things it is contrary: for both the Angels at their first creation, were in their fullness, and they needed no increase, except you take that for increase, the grace of confirmation. And likewise, the creatures that were then made, were made in their fullness: for there was not a seed made to make a tree, or a kernel to make a tree: nor there was not an egg to bring forth an hen: but the things themselves were made in their full perfection. But God did not purpose to continue that course any longer: but the making of them once in their perfection, and being turned, & divolved by Adam's sin, into imperfection; it pleased him of his goodness and mercy, to raise these imperfections to rare qualities: and that it should come by degrees, in success of time: that things should not be done in a moment, but every thing in time: that so we might the better meditate and contemplate of his exceeding glory. Therefore (to conclude this point) seeing the Lord hath so ordained, that in all things the naturals be the first: that is, that which is worst: and afterwards comes the spirituals. It teacheth us, Use. to yield and submit ourselves to this blessed order, which God hath instituted; For indeed, it is the only blessed and gracious way, that we can devise: and therefore we are to magnify, and exalt it. For it is not fit for God's Majesty, to go from better to worse: that is a poor change: that is a change of weakness, of simplicity, and folly. But as St. Austin saith, it is a fair course, (a fair kind of change) when a man changeth for the better, and to be more excellent: when he grows still more singular, when he grows from grace to grace, and from strength to strength, till he come to appear before God in Zion. This is the course that best beseems the divine power of the heavenly Majesty: therefore he would not have men to imagine, that things spiritual are first, which is the best: and afterwards, natural, which is the worst: the power of God increaseth, the further it goes: it brings us first from elements and rudiments by further degrees, unto a state and height of perfection. This is the course that God only hath sanctified; therefore we must learn to make it our course, still to make our naturals first, and and then our spirituals. It is a shame (saith the Apostle) will you begin in the spirit, and end in the flesh? And saith Tertullian, Gal. 3 3. Tertullian. if a man will be mad, let him be mad in his youth: let him be mad in his first age, (which is the natural part) let him spend that in vanity, (although indeed there be no time that should be spent but to the glory of God,) but for the other part, when he grows spiritual, let him only intent the things of the Spirit of God. Use. Lastly (to conclude) it teacheth us not to be too much straight and rigorous against this order: for we would have our children merely spiritual, as soon as they be borne: and we would bring them to it by force and constraint: We know not the will of God; their naturals must be passed first; & although there be no time that ought to be natural, yet there must be a kind of generation, before there be any regeneration: a man must first be borne, before he be reborn: a man must first be simple, and ignorant, and after come to knowledge and holiness; as it pleaseth God to call men, some at the tenth hour, some at the eleventh, some in the morning, some in the evening of their lives. So the Father's discourse upon this. But I take it, that the proper meaning is, not to stretch it further than the body. God hath so appointed man, that first he should have a natural body, and then a spiritual. I take it, the Text hath no further extent. For as in all things in nature, the weaker go before the stronger, (God hath made that the foundation) and out of the weakness of things, he works his own strength and glory: so the Lord hath appointed these bodies that be natural, a life natural; to live in misery; to live in sickness; and at last, to be swallowed up of death: to come to rottenness and putrefaction, which is the natural conclusion of all bodies, that live in this world. This course, God hath appointed first; and then upon this, God will make his power glorious: to bring the body from dust, and filth, and rottenness, to be spiritual: to bring it to sweetness, and glory, and beauty: this is his order. Therefore, first, they are natural bodies; miserable, and weak, and obnoxious: and then the Lord will supervestire, he will invest them with that glory and incorruption which is promised to us in Christ. So much for that point, the truth of the proposition, and the order. Now for the comparison of the two heads and fountains: they are laid down, 2. Part. The comparison of the two adam's. as the causers of all this. Why is this so, that there is first the natural, and then the spiritual? because God would have Adam, the natural man, to come first; and Christ, the Spiritual man, to come last: that the one should be the first of men, the other the last: and that they two, should carry the keys of these closerts, and treasures; the one of corruption, the other of incorruption. Therefore from them depends all the reason of the former proposition. First, it is to be observed, that he saith, a man, First, in respect of their order and succession: first and last. and a man. It is spoken of Christ, that he is a man as well as of Adam: so that they were both men, of the same nature and substance: nay the second Adam was the son of the first. For we see St. Luke in his Genealogy, Luke 3. Luke 3. brings Christ from Adam. Which was the son of Adam, which was the son of God. So that Manicheus, and Valentinus, and Martianus, have taught us blasphemous doctrines in former times: and so have the Swenckfeldians, which have received their error of late. All these are from hence condemned. For as Tertullian Tertull. saith, Why is Christ called the second man, except he were as true a man as the first? therefore of the nature of Adam, was the Lord Christ made, even by deduction of nature, and by a line infallible, to the Virgin Mary. Although by reason of the sanctifying of the blood, of which his blessed body was to be made: and because that there was no intervention of the help of man, he is not to be ranked in the common generation of mankind: for he was not borne, as they that are borne of women; that is, after the natural ordinary course; but by the over-shadowing of the holy Ghost. Therefore in this regard, he is greater, and far above Adam: but concerning the material part of his body, which he took of the Virgin, he was the son of Adam, and so the second man, or the last Adam: not because he was the last of all men, (jesus Christ hath been many years since in the flesh) but because he was to put an end to the state of all things; that there should be no new state, after the coming of Christ expected. Before Christ, there was the state of nature, of the law, of the separation of the jews and Gentiles; there were diverse kinds and degrees: but now he is come, all the former states of nature, and the law, are no more to be recapitulated: and there is no difference between the jew and the Gentile, Colos 3.11. bond and free, male and female, but all are one in Christ jesus. Again, Christ is called the last Adam, because he saith of himself, Rev●l. 1.8. that he is Alpha and Omega: he is Alpha in respect of his Deity, and he is Omega in respect of his humanity: and he is both Alpha and Omega, (both first and last) in regard that he is coequal, and coeternal with God the Father. For as he is God, he is Alpha, the beginning of all things created; he is the first borne of all creatures: Colos. 1.15. and as he is Omega, he is the last conclusion, and end of the Alphabet: that there is no more state, no more sacrifice, no more law, no more new, to be expected in the world. But that which a Christian is to betake him to, he must have it in Christ, or not at all: and all other are deceived, that seek for any other name than that: Acts 4 24. for there is no other name under heaven whereby we may be saved. This is the first difference in their order. The second, 2. In respect of their places: earth & heaven. is in respect of the places from whence they were descended. The first man is from the earth, earthly: The second man is the Lord himself from heaven, heavenly. The places from whence they come, are earth and heaven: and there is no greater difference can be, in all the things in nature. We cannot say that there is any thing more distant, than these two: nor any thing more contrary, than these two: the one being the fountain of light, the other being the receptacle of darkness. The one being the spring of all actions, the other being a merely passive, and dull substance. The one being the cause impressive, the other being the cause receptive. The one being the original and fullness of every thing that is good; the other being participant, as much as it is capable of it. For so much as the supreme cause works upon it, so much it is prospered by it. The one being always moving, and stirring, and whirling about; the other being restive, and not able to stir out of its place. There is nothing more contrary than heaven and earth: and such is the deduction of these two prime causes. But how was Adam earthly more than Christ? Christ had a body of the Virgin, and so he was of the bowels of the earth, as well as Adam? And how was Christ more heavenly and spiritual than Adam? had not he a soul, and spirit, as well as Christ? how can these things consist? For the first, you must understand, that the Apostles meaning is, where he saith that Adam was from the earth: that is as much as to say, his chief powers and abilities were still inclined to the earth: that he was frail, that he was made in a condition to go back again to the earth: that was his destiny: and he had a law imposed upon him, to dig and delve the earth: and therefore he is said, to be of the earth. Not because he had not a soul from heaven, for he had a soul from heaven, as well as Christ had: but because he was drawn by his inferior part, by his body, which was his earthly part: because he was drawn by that, from the contemplation of heavenly things, and had rather to take an apple with his wife, than to follow the justice and uprightness of God: because he declined to the earth, and base things, and left the Creator for a poor creature: and because he left the unchangeable good, for that which is changeable; therefore he is said to be unconstant, base, and earthly: that is, a simple, poor, base creature: which made himself, according to his prime original; and studied, and gaped after the things of the earth, out of which he was extracted. He had, indeed, better things, if he would have used them: but he was so stupefied, and drawn back to his inferior part, that he was made like unto his first materials, the earth. But the other, was from heaven: not because he had not a body from the earth, but because to that body was added a glorious divinity: and that his body was not a person, as adam's was. For if the manhood of Christ had been a person, he must have been liable (as all persons that are borne) to condemnation: but his was not a person, but a nature united to the second person in the Trinity: so that although there be two natures in Christ; yet there is not two, but one person: and the actions that come from any man, they are the actions of his person, of the subject; and not the actions of his nature. For it is a man that speaks, and a man that works; and not the body of a man that speaks, or the soul of man. So, therefore, it comes to pass, that the actions that come from Christ, they are the actions of his person; not of his humane nature, but of his person: and so they be the actions of God and man. That is, of that person in the Godhead, that took the manhood unto it: and so they are made the actions of an infinite merit, and possibility. Herein, then, is the difference: that although Adam had a soul as well as Christ; yet he had only a living soul, that could enliven no body but himself: but the Lord had a Spirit, that is, the Deity itself; which is able to give life; which is the fountain of life to all the world. And although Christ had a body from the earth; yet that body was not left unto frailty; but was governed, and sanctified, and glorified by the beatifical vision of God, and by the presence of the incorporate union of the Son of God. So by this comes the difference between them: the one was a man, and nothing else but from the earth: the other was more than a man; God and man; and so he is the Lord from heaven. 3. In respect of their qualities. The third difference is in their quality and condition, which is noted in this word, he was a Lord. Therefore Adam came not as a Lord, he came as a servant: he was to serve in all purposes: he came to till the garden, to till the earth: he came to eat, and drink, to beget children: to be the father of a family. He came into the world to increase and multiply, as God commanded him; Gen. 1.28. to replenish the earth. These although they be fair courses, and God gave a blessing unto them; yet they be carnal and fleshly; there is no respect of excellency in these things: they are matters rather of necessity for the present solace in this world, then of glory. But Christ came not for this purpose. He came not to eat and drink, but his meat and drink was to do the will of his Father. john 4 34. He had no generation: all his generation, is a spiritual regeneration; he came to do God service: these were the things he was exercised in. Therefore he was the Lord from heaven. This is the high prerogative of Christ. There were many Angels that came from heaven, as well as Christ: but they came not as Lords, but as servants, as fellow servants, Rev. 22.9. as in Rev. 22. when john would have worshipped the Angel, See thou do it not, (saith he) I am thy fellow servant. Heb. 1.14. And in Heb. 1. they are ministering spirits, that serve for the salvation of those that are elect and chosen, for the inheritance. Therefore they came not down as Lords, but as servants. And although we read in Scripture of those that came down as Lords: as in the apparition to Abraham, Gen. 18. he called the Angel, Lord. Gen. 18.3. And the Captain of the Lords Army that appeared to joshua; though these came in the glory, joshuah 5.14. and might of the Lord; yet they were not that Lord, as here it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lord that came from heaven. For that Lord, is but one Lord, Heb. 1.2. which is the Son of God: to whom the Father hath given the inheritance of all things. Heb. 1.2. he is the heir of all things: and the jews themselves confess, Come, let us kill him, this is the heir, Mark 12.7. and the inheritance shall be ours. He, then, is the Lord from heaven. Adam came not as a Lord, nor yet from heaven; but one only part of him, his soul, without any conjunction of the divine nature; there came a changeable soul into a frail body: but Christ the Lord from heaven; that is, the Son of God, (as being Lord of hell and heaven) invested himself in a strange and wondrous manner, into the body and womb of a Virgin, and took that mass and lump of blood, whereof his blessed body should be compacted; and united it to himself, and exercised the power of miracles, and of gracious wonders, and all parts of perfection in that nature: and therefore he hath exalted our nature, high above the Angel's nature: for he took not upon him the nature of Angels, Heb. 2.16. but he took the seed of Abraham. Lastly, in their qualities they differ; that as the first man came from the earth, and is a servant; so he is earthly: There are two parts of man, as the Philosopher saith; there is the mind, and the understanding; that is, the subtle, and divine, and fiery part of man, whereby he is appropincate and draws near unto God, in the similitude of his Image. There is another, and that is the gross and material part, Chrysost. as St. Chrysostom expounds it; that this earthly man is one that is dull, and gross, and nailed, and tied to these things that are present: whereas the other, 2 Cor. 4.18. is heavenly, and altogether upon the things that are not seen: for the things that are seen, are temporal, but them that are not seen, are eternal. So then, the one by his condition, was still looking downward: the other was all spirit, and full of vigour, full of life; always looking upward, still unto heaven: his conversation was also heavenly, having given all his followers power, to have their conversations there. Phil. 3.20. Phil. 3. But our conversation is in heaven, from whence we look for the Lord Christ, who shall change our vile bodies, and make them like unto his glorious body. So this is the Comparison of these two heads: which (that I may conclude this point) we must observe very strictly. For by that means, we may be both able to keep out all contrary heresies, and also to raise ourselves to the imitation of our head, to be conformable to him. For this very Text of Scripture, that Christ came down the Lord from heaven, hath given occasion to a great number of lying spirits, to conclude, that the Lord had no true natural body, that he had no true flesh: but that he brought his body down from heaven, and that he passed as through a pipe, through the Virgin Mary. Because (say they) if Adam and Christ be opposed together, and that Adam brings his body from the earth; then Christ brings his from heaven. It follows, therefore, that they are not one kind of body: and by consequent, there must be a kind of celestial body appointed for Christ; because it must be directly opposite to Adam's. Now there is no consequence, or sense in this. For the Apostle opposeth not Christ unto Adam, in regard of the substance of his flesh: but in respect of the difference of his qualities. The quality that Adam put upon his flesh, was death, and sickness, misery, and deformity; but Christ hath put upon it another kind of quality, another robe, another garment and vestment of immortality, of grace, and perfection, and beauty, and strength, and all kind of abilities: another kind of quality. Therefore he saith not another substance of flesh: for Christ came of David, and David came of Adam; they were all one flesh: but because the one was the fountain of death, and the other the fountain of life, they must needs work contrary effects. Therefore according to the effects that they work, the Apostle proceeds, that the one works to baseness and misery; the other to glory, to excellency, to comfort and beauty. But these heretics will pretend a great number of places of Scripture, and a great many arguments, whereby they do (as the Apostle saith) deceive, 2 Pet. 2 14. and draw aside unstable people, and make them at their wit's end, when they are not able to resolve the places they allege. As first, they say this, that the Lord jesus did deny his Mother: therefore he had no true flesh. And they prove it out of St. Matthew 12. when he was teaching the people, they came and told him, that his Mother and his brethren were without, Mat. 12.47, 48, 49. desiring to speak with him; and he answers them, who is my mother? etc. therefore (say they) Christ denies his mother. This is false. Christ no where denied his mother. But that place shows, that he had more care of the business he had in hand; he had more care of his Father's commission: of the Kingdom, of the preaching of the Gospel, of forgiveness of sins, of curing diseases, and to do the rest of the works of our redemption: therefore he must not neglect them, and be distracted from them, to go to inferior things: so that his mother must give way to those things: he doth not deny his mother, but only prefers the practice of the other things. Again, they say, Christ cannot be adored if he have true flesh: or else he can be but half adored: But now whole Christ must be adored, therefore he had no true flesh. For if we adore that which is flesh, it is a creature, and so it is idolatry: for whatsoever is given to the creature that way, is Idolatry. Therefore Christ's body was not created, but was a supper celestial thing, above the order of mankind. Answ. It is true, the flesh of Christ was framed, and wrought above the order of mankind: and yet so, as that still it was true flesh. And although we ought to adore whole Christ, yet in the adoring of Christ we do it to the person. We use not to disjoin his natures, but we adore that God, that was pleased to take upon him man: we adore that blessed person in the Trinity, that for our sake, and for our salvation came down from heaven, and was incarnate by the holy Ghost in the womb of Mary. It is that person we adore. So that we go not about with the heretic Nestorius, to make a division of the natures; but we adore whole Christ, God and man: not man alone, but God: not God alone, but man. Many other shifts and sophisms they have, but these are the chiefest: and indeed they are scarce worth repeating: but we must labour to furnish ourselves, because we know not what kind of miscreant heresies are like to grow, now in the latter end of the world. Now the conformity follows, in these words, 3. Part. The conformity. As the earthly is, so are they that are earthly: and as is the heavenly, so are they that are heavenly. It must needs be, that as the principles are, so the things that are made, and framed of them, must be. All things in nature, are a resemblance of their original: and it cannot possibly be, that they should much swerve from them. For every effect, is in his cause: a thing can draw no other inclination, then that that is drawn from its cause. Therefore as the earthly man is, so must the earthly be. As Adam, (for I will not meddle with other interpretations of the Fathers, because they are not pertinent to this place) therefore, ruleth all in this present life; he makes all his followers earthly, and mortal: so Christ rules all in the blessed life to come, and makes all things contrary: that is, immortal and glorious, and powerful. For in Adam, all the world is ruled according to the censure of God upon sin, as God doomed sin; Earth thou art, Gen. 3.19. and to earth thou shalt return, (which was the sentence upon Adam, and upon all his posterity.) So we see daily, this sentence fulfilled upon us, and upon ours, upon all our progenitors and successors. It fails upon none: and those that shall be changed at the latter day, it shall be unto them as a kind of death: for dust thou art, and to dust thou shalt return: it is the common voice of God upon nature. Therefore in this life, we must look to be as Adam was; to have no other inheritance than he hath left us. In the life which is to come, we shall have an inheritance from the Lord of heaven. It is true, by the grace of the Gospel, and by the faith we have in Christ jesus, we have something more than Adam gave unto us; but of that we are not put into possession, to inherit, until the Lord shall appear from heaven. For when Christ our life shall appear, than we also shall appear with him in glory. Colos. 3.4. Colos. 3.4. As is the earthly, so are they that are earthly. Not in respect of their manners, (as some of the Fathers by way of digression have noted upon this place: and St. Chrysostom assents unto it, and St. Augustine also yields to it,) but to insist upon the strict terms: for we can go no further, nor we cannot make any better sense of it, that we are like Adam, in all things in this life. In our birth. In our life. In our inclination. In our declination. In our death. In our grave and sepulchre. In all things we are like our first parent Adam, which is the father of our nature, as Christ is the father of our state in grace. Therefore, as at the first we are made by the hand of God as Adam was; we are made out of a base matter as he was: the Lord made him out of the red earth: Psal. 119.73. so saith David, thy hands have made me and fashioned me: out of such a kind of substance, are we made. We are like him in our beginning. Adam was left to a kind of freewill, to go this way of that way. Which freewill he had entire, and might have kept it, if he would. In our infancy we are partly left that way: but custom and corruption lead us another way, for we are forestalled by inbred corruption, (by sin) and we are misled by the corrupt customs in the world; so that children are corrupted, before they be sensible. Otherwise, children have that in them above men, that they may say, This course I will take, and this course I will not take. For when a man takes a course to be vicious, and to fall into sin, he cannot be so free, as he that hath a pure mind, which is like unto a white paper, wherein there is nothing written. For they that fall into evil, they set such blots upon them, that cannot be gotten out without the blood of Christ. And indeed in the fairest paper, (in the minds of children) there is that corruption, that the blood of Christ must wash it out: even that original sin, though they be free from actual. Therefore in this, we are like unto Adam, mutable and changeable. Nay our condition is worse than his; for he had a power not to sin, and we have no power, but to sin, as long as we live in this flesh. Thirdly, in the inclination of our mind. As Adam grew, he had an inclination to eat and to drink; a necessity of increasing in the world; of steep, and work, and the like: so in these things we grow, and many men are so set upon these worldly things, that they commonly fail God, and their souls, in other things. And for our declining age, we are like unto him. Although he lived in strength a long time, yet at last he failed of his strength, and of his wit, and at length came to be turned to dust, to nothing. So it is with us: as is the earthly, so are they that are earthly: we must follow his condition; we cannot avoid it: we must be like unto him. Lastly, as Adam died, and went to his grave from which he was taken: earth to earth, dust to dust. and rotten in the earth, and there he lieth now, and hath lain for the space of almost 5000. years in the dust: so the Lord will bring our bodies by the common sentence which he hath pronounced against our sins, and the sin of Adam; he will bring them to the same state. For as is the earthly, so are they that are earthly. In their birth, in their life, in their inclination, in their death, in their grave, and in all the parts and passages of this mortal race, they are all alike, each to other. But the Lord, who is to give a new life of grace which gins here, and shall be completed in the life of glory which shall be manifested hereafter, he shall conform his members unto him, more than Adam doth his. For if we be miserable, because of the first Adam, much more shall we be glorious, because of Christ, the second Adam. And if a weak cause be able to conform his members unto him; a stronger cause shall be much more able. Therefore as the misery of man is derived from Adam to his posterity; so the glory and majesty of God shall be derived, and exhibited, and set forth, and fulfilled from Christ, as from a root and fountain, to all those that follow. For from his fullness we have all received, even grace for grace. john 1 16. Therefore he saith, those that are spiritual, shall be such as he that is spiritual: as Christ is now in his glorious body. For this must be taken of the glorified body of Christ, and not of his mortal body. For he had a mortal body, in which he died: but when it was raised again, it was a glorified body. And as it was in the Resurrection of Christ, so in the common Resurrection we shall be like unto him, by the power of Christ, that worketh all in all. And if Adam could convey unto us an inheritance of misery, and weakness, and declining; much more shall the Lord convey a stronger inheritance of glory and beauty, and of all that we can desire, and that can fill the heart of man: all which the word of God hath made a promise and tender of. Therefore (as the Apostle saith) comfort yourselves in these words: 1 Thes 4.18. even in observing the order that God would have: and be content that your naturals may pass away, that your spirituals may succeed. For we must of necessity be borne, before we can be borne anew of water, and of the holy Ghost. We must be borne first, of the will of flesh and blood; we must be borne after, again, by the sacred laver of regeneration, not of the will of flesh and blood, john 1.13. but of the spirit, by the word of God, and by faith in Christ jesus. And as St. Austin saith, we could not die, Aug. except we had been the members of Adam: nor we could not rise again, except we were the members of Christ. But these things be so ordained by God, that we cannot look for the one, except we be content to taste of the other. The Lord made not the Angels and us, in one condition: they were made in their full perfection at the first; therefore some of them fell from that to be devils: some of them continuing by the grace of God, and are confirmed for ever. But man was not so made, but as a scholar, to come by diverse degrees; to grow forward, from rudiments and principles, unto further perfection, that the glory of God might be seen in his success and course, in his bringing on, and production, that he appointed for man. Use. Therefore we ought to be contented with the ordinance of God; to rejoice in it, and to be willing to suffer the cup which God hath put into our hands: even the cup of death, when the Lord shall call for us. And we ought also to arm ourselves with this exceeding comfort, that this is the only passage and way which God hath made, for that glorious state hereafter. For if there be natural, there shall be spiritual: and if there be no nature, there shall be no spirit. Therefore this misery and weakness, is as it were a door, and a way unto greatness, and strength, and ability. This is that which the blessed Apostle saith, 2 Cor. 11. 2 Cor. 11: When I am weak, then am I strong. A strange contradiction: but his meaning is, that the Lord doth so season our weakness and infirmity in this life, that it is an infallible testimony and forerunner of that great strength and glory, that shall be revealed in the life to come. The Lord useth to work thus, out of weak causes, to bring more strong effects. And if the causes were strong, God would not use them. For out of weak, and base, and contemptible things: God brings strong and noble effects. As when Gedeon was to fight with the Midianites, and he pretended that his Army was but a few: Judges 7. How many hast thou? saith the Lord; so many thousand. They are too many, the Lord would not have them all: there were too many; and he commanded to cut them off to another half, and yet there were too many: the Lord would not work with them, they were too strong. At last, he comes to make choice of them by lapping in the water, and they came to 300. men to fight against as many as the sands on the sea, that covered the earth, as grasshoppers, as it is said. And now the Lord gins to work with these men; and how doth he work? by weapons? No; but with a few broken pitchers in their hands: and the Lord set the Madianites one upon the neck of his fellow, that they were murderers each of other, and became as sheep for the slaughter: the Lord gave them as a prey into their hands. This is the wondrous act of the great God, which is not tied to means; which will not seem to work with second common causes, but with his own arm. It is true, these common second causes in the world, he hath honoured them much, and commanded them to be used; but when he comes to effect great things, (such as was the destruction of the Madianites, (such as is the redemption of man by Christ, and such as shall be the Redemption of of our bodies at the Resurrection) than such means and causes as seem to help him forward, he rejects them; and works not by them, but by the clean contrary. The greater stench the bodies have sustained in the grave; shall work it unto greater sweetness; and the greater weakness it had, the greater strength shall accrue unto it; and wondrous puissance shall God work unto that part which lacked honour, according to his blessed dispensation in all things. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.49, 50. And as we have borne the Image of the earthly, so we shall bear also the Image of the heavenly. And this I say (brethren) that flesh and blood cannot inherit the Kingdom of God: neither corruption, can inherit incorruption. TO hope for the time to come, and to have now present possession; is one of the greatest differences in humane affairs to be observed, saith Chrysologus. Chrysologus. The one is the portion of this life; sperare, to hope in God for the things that are promised: the other, is in that blessed life to come; to have and to hold, and to enjoy the promises which the Apostle assures us of in this place, that we shall have as sure, as we have had the first fruits, and the earnest; so sure we are to enter into the full possession; and to have the performance, of the which God hath made a tender of, and promised unto us before. The words of the Text, contain that great consolation, which is the only comfort, and sweetness of our life. The Saints of God, are burdened with the image of the earthly man: they are in continual suffering; they endure the plague of Adam, which is sin every day, and every hour: and there is none that comes of Adam's blood, but he is (as it were) borne to death, to misery, and to slavery; which are the proper consequents of sin. Now the redemption that comes by Christ, it is not yet apparent; it is but yet begun, it is by faith, it is in hope, it is in spe, but not in Re: and this is the cause of the Saints mourning upon earth. Therefore to this the Apostle answers; and bids them be content and satisfy themselves; for that which they have not now, they shall have hereafter: therefore they must stay the Lords leisure, and all shall be for the best. And although he stay long, yet he will come full, and make an abundant recompense for his delatory absence, with the greatness of those rewards, and precious things that he brings with him: For, (saith the Apostle) As we have borne the image of the earthly, & as we groan under the burden of Adam; so we are assured, that we shall bear the image of the heavenly; in the fullness of joy, in the fullness of rest, and holiness, in the fullness of all strength, and perfection, and immortality, and incorruption. And therefore his purpose is, to quiet and content the distressed souls here, in this world, that groan under their misery, with the expectation of that glory, that shall be revealed. There is some difficulty in the words: as, what it is that he saith of an image, the image of the earthly, and the image of the heavenly; What it is he speaks of flesh and blood. For the first, we must understand, that he means not a vain show, a picture, or representation: but the thing itself. For we have not the figure, and proportion of Adam alone; but we have all his misery, and all his sin: his sin comes unto us by tradition, it is an inheritance which we cannot shake off. It is a kind of portion he hath given us, that we cannot be rid of. So that it is not an image, as we take it in the common sense, for a picture, or an imaginary matter: but a real substantial impression, by reason of his sin, and his breaking of the command. There lies a burden, a heavy load of plague and misery, upon our whole nature. And so likewise for the other, the image of the heavenly. We are not to imagine it to be any outward light resemblance, but a true, real conformity to him, whose image we shall bear. We shall be like unto Christ, not in a sleight, transitory fashion, but in a true, and real change. And that that he saith of flesh and blood, that they shall not inherit the kingdom of God: we must understand it thus. Not as a thing impossible for God to do: for flesh and blood doth inherit God's kingdom. Christ is flesh and blood, and he is in the kingdom of God. Yea Divines have thought, that the bodies of Enoch, and Elias (that are flesh and blood) are already in the kingdom of God: as those also that arose up with Christ; of which there were divers that arose to testify his Resurrection. And Divines think generally, that the bodies of these ascended with Christ into heaven. Now these are flesh and blood, and yet they be in God's kingdom. The meaning therefore is not, as though God could not open the kingdom of heaven to flesh and blood; but not to flesh, and blood corrupted with sin. As long as we are in this life, our flesh is full of sin; and our blood in the veins of the body, run with sin, and as long as they be so, they be mere matter of corruption, and therefore they cannot enter into incorruption. Howbeit, Adam in his first creation, was flesh and blood; and yet had he stood in the state of grace and innocence, he had entered into heaven, with his body of flesh and blood. So that the meaning is not, as though God could not confer so great a benefit upon flesh and blood, but because it hath corrupted itself. Flesh hath corrupted his own way, and blood is tainted with sin, it is tainted, defiled, and polluted blood; it is not such as God made it, but it hath received a tincture from the Devil. In regard of this, it must be dissolved, and brought to rottenness and corruption, that God may raise it a new seed; and so make it pure, and perfect again, and make it capable of the heavenly, and blessed inheritance. So that the sum of the words is this: As long as we be flesh and blood, as long as we be in this life (sinful flesh that we carry about with us) we must not look to be translated into heaven. Adam should have been translated into heaven, if he had lived; and kept that state wherein he was made We desire indeed to be like him in that; but our desires, and our hopes must be grounded upon God's will, & not on our own fancies: and we must expect what the Lords will hath determined. He hath determined, that we should come to death, before we enter into life: that we should bear the image of the earthly, before we come to the image of the heavenly, and we cannot have incorruption and glory, poured upon this body that we carry about with us, by reason of sin: because it is in sin. For sinful flesh and blood, cannot inherit the kingdom of God. And although when Christ shall come, there shall be alive many millions of men, that shall not die, as we do: yet they shall have a change, and there change shall be unto them as death is unto us now. For it is not possible, that any corrupt body should enter into incorruption. This I take to be the sum and sense of the words read. Now to proceed in order, we are to consider, First the persons; that he saith, as we have borne. Then secondly the matter propounded, of those persons. First, there is a sentence, or proposal. Division into, 1. the Persons. 2. the Matter propounded. Secondly, the explanation of that proposal. The proposal that is made of these persons, is by way of comparison: as we have borne the image of the earthly, so also we shall bear the image of the heavenly. The explanation of it, what he means by this image. The Corinthians might ask, and say they doubted of his words: these are obscure things, that the Text saith, The image of the earthly, and the image of the heavenly. My meaning (saith he) is nothing but this: that flesh and blood cannot inherit the Eingdome of God, nor corruption cannot inherit incorruption: So in the proposal or proposition in the 49. verse, we are to consider these things. First, that God made man to an Image. Secondly, that that Image being defaced and deformed, we are made to another kind of Image, than we were first intended: for we are made to the image of the earthly. Thirdly, we are to observe the reddition: that as we bear the image of the earthly, so we shall also bear the image of the heavenly. Fourthly, the certainty in the sicut, so, as: according to that manner. And this makes us assured of the thing, that this is a ground experimental: that because we have the image of the one, therefore we are assured of the image of the other. For still we are made to an image, that is, for the proposal. In the explanation in the words following, brethren I say unto you, or my meaning is this: Wherein the holy Ghost teacheth us, to speak plainly; and not to wander away in new acquaint words, in obscure sentences; but to make the doctrines clear, that we take in hand. And then for flesh and blood, that they are not capable of heaven's kingdom: and for what reason they are not capable. And lastly, the sum of all: corruption, (which is flesh and blood) cannot enter into incorruption, which is the Kingdom of heaven. For that which he call flesh and blood in one place, he renders it again in another place, by corruption: and that which he called the kingdom of heaven in the former words, he turns it in the latter words, incorruption. So that the Apostles perspicuity and evidence is wondrously to be admired in this place: he labours to speak of a high matter, a deep profound matter of dignity, so plainly to flesh and blood. He saith, flesh and blood shall not enter into the Kingdom of God: Not because it is flesh and blood, but because it is corrupted: and there shall not enter any thing that is corrupt into incorruption, because they are contraries; and one contrary cannot enter into another. It is impossible for a man to be alive, and dead, to be sick and well at one time: there is no difference in the world greater, than the difference of corruption and incorruption: and because flesh and blood is corrupted for sin, it is full of misery and wretchedness by sin: and the Kingdom of heaven is an uncorruptible crown: it is impossible that these should be coincident, and meet and be mingled together. Therefore corruption must be evacuated and rooted out, before incorruption can be attained. Of these things briefly and in order, as God shall give assistance. And first concerning the persons, 1. Part. The persons, of whom these things are propounded. of whom these things are pronounced. It is of God's Saints. For as I have often told you, this whole Chapter is spoken of, and indicted, concerning the Resurrection of the Saints only. There is (indeed) a resurrection of those that belong not to God, which is a resurrection to punishment and shame: but the Apostle meddles not with that, in this whole Chapter; but speaks only of the Saints resurrection; and he saith, We that have borne the image of the earthly, we shall also bear the image of the heavenly. We, that is, those that are called of Christ, and sanctified by his holy Spirit, to these it is, to whom this promise appertains. For every man bears the image of the earthly, good and bad; but every man shall not bear the image of the heavenly, but only those, for whom it is ordained. The nature of man is not capable of heaven; for if man's nature were capable of heaven, than all men should have it; because all men have the nature of man indefinitely, and equally; but it is the special favour of God, that sanctifieth some chosen vessels, and brings them to the knowledge of his grace in jesus Christ, and gives them an earnest hungering and thirsting after grace. This makes the difference between man and man: so that it belongs still to the We: that is, to those that are called and incorporated into the body of Christ; to these it is, that these great things belong. Use. Therefore it teacheth us (by the way only to observe no more of it) to labour to be of this holy company: to be of these that the Apostle takes in the We. For to be out of that society, is to be out of all comfort, out of all hope, of all joy. There is none that God intends these goodly things for, (the bearing of the stately image and glory of Christ,) but for those that are in Christ: for those that are baptised into his holy name, for those that seek to resemble him in a holy life, and conversation. As we have borne the image of the earthly. The next thing to be considered is this, that he speaks of an Image; and first that we are all borne unto an Image. The great God would not make man absolute of himself, as having reference to none: but he made him to an image, having respect and relation to a superior, to a better than himself. For as for himself, he was made frail and mutable, he was made indifferently inclined to this or that: and unless he were sustained by a superior power, he was not like to have any continuance in that estate wherein he was made. And therefore God of his great goodness made him to an Image: to teach him, Use. that he must live dependently; that he must live according to the image of some superior, and better thing than himself: to teach him, that he is not absolute in his own power, and gift, to follow his own will, (for as long as he followeth that, perhaps he followeth the way to the destruction of his own soul,) but still he must have dependence and reference to the will of a higher commander, the will of him that is above him. It is an argument of man's unsufficiency, Use. that he must be made to an image; that he must have a pattern to follow; that he must not guide himself, but live according to the Image and similitude of him that made him; that he may thereby assure himself of that life, and blessing, and favour, that formerly he obtained in the Creation. And what image is this? Surely the best that could be: for when God had thought upon all the images and similitudes in the world, that could be devised, he made man after the most glorious and perfect image that could be: even the image of himself. The Image of God (saith Philo Philo. ) is a kind of governing power, to be able to rule and govern, both themselves & others. And to this image was man made, when the Lord said, Let us make man according to our image, and let him rule. So the ruling power is the proper act and term of God's image: that he made man able to govern that little body, that little world he carrieth about him; and to govern all the creatures that belong unto him. And this Image remains still, although it be so mightily defaced, and broken in the Saints of God, that they can govern and rule their affections, that they can govern their exorbitant passions, they can govern their families, govern their children, their friends, and those that belong unto them. A man is known by nothing so much to bear God's Image, as in being a good Governor: to govern in the way of truth, in the light of life: to govern by his good example. This is the true, and perfect Image of the high God. Quest. But why are we said to be made after the Image of the earthly man, if we be made according to God's Image? God is not earthly? and how come we to be made after Adam's Image? Answ. Adam was made after God's Image: and we by the fall of Adam, are made into Adam's image. But when he had defaced that power of government, and became a slave to his own desires, (to choose a base, and petty good, in respect of the fountain of all good, to hearken to the devil, and the woman, and to give a deaf ear unto God; when Adam (I say) had thus deformed that prime light, and image, and beauty, that was in him. Now he came to be a forlorn creature, unknown (almost) unto his Maker; unknown to himself, to be (as it were) a dram of misery, not able to do that which he was borne to; not able to govern any thing; unable to govern himself; but all his passions did altogether exceed reason. He was not able to govern others; but either he was too cruel, or too gentle; either he was too fierce and violent in prosecuting virtue, or else too mild and foolish, in sparing of all vice whatsoever. This was the Image that was deformed in Adam; and to this image we are all borne: he having lost it, we lost it also in him. We were made rulers, especially of ourselves: but now through the fall, we cannot govern so much as that which is within us. Our anger overtops, and confounds us; our fear amazeth, and astonisheth us; our desires burn, and inflame, and kindle us; our appetites, and whatsoever is in us, puts us out of order: there is no peer or regiment in the whole house of man, till the grace of God make some compositions and when the grace of God is come in, the disorder continues still. As long as we live in this world, we bear the image of the earthly: that is, of the earthly Adam: which having once lost the fullness of God's Image, he left unto us the base, and deformed image, which he himself had contracted. Those fair lives of divine perfection, were obliterate and blinded in him: so that no man could see the proportion of it. And although there be some kind of lineaments, and proportion, that a man might see God in some things; yet they were so obscured and blundered over, as that a man could not discern the Maker: only some few steps there were in the understanding; a little in the will, and least in the affections; and a poor remainder in his actions. These, indeed, God of his great mercy, took not utterly away from Adam; but left some kind of relics in him. But all these cannot help us, but that still we are earthly. For although we bear some image of God still, (as the wickedest man in the world hath the image of God one way or another) yet it is so miserably deformed, that a man cannot know it to be the Image of God; for he shall see such a counterpoison of the image of the devil, of vice and vanity, and miserable deceit, and delusion; he shall see such a mingling and mixture, such a deformity brought upon the image of God, and such contrary colours painted upon it, as we see in the picture that is razed, sometime there will be an arm or a finger left plain, and all the rest of the picture, defaced: some part of it remains, but by that a man knows not what it is. So the Image of God (that glorious picture of beauty) was altogether soiled, and over-rased, put out, and besmeared by man's sins and transgressions: yet the Lord hath left some sparks, and some lineaments, as a finger or an arm remains. This, now, is called the image of the earthly. And though there be some Image of God which is heavenly; yet it is so defaced, that it is called the image of the earthly. Now wherein stands this Image? You know by experience wherein it is; even in all the parts and passages of this miserable life. So St. Austin saith, Aug. We bear the image of the earthly, in being borne into this earth, in the miseries of the world, in the corruptions of our life, in the labouring for our meat and drink, that we have in our hungering and thirsting; in the necessities of eating and drinking; in being subject to sickness, in our declining & withering away; and in our dying at length, and our rotting after we are dead. In these things we bear the image of our Father; and the fairest son and daughter of Adam must needs confess thus much, that either they are or shall be drowned in baseness. An ugly physiognomy! and yet it is that which Adam hath engraven upon our sinful nature. But blessed be God, that saith we shall have another image. For as he teacheth us to groan, and to be weary of this, as being a reward, and punishment of sin; so he hath given us a lively faith, and hope, that we shall attain unto another image, that shall rectify all this, and shall bring upon us a face that shall never decay: not as the face of Adam, that goes and declines from age to age, from sickness to sickness, but the face of Christ, that shall continue one, and the same for ever. The Image, therefore, of the heavenly, must be in a contrary quality. For if the one were in a poor natural birth, the other is in regeneration: if the one were 〈…〉 weakness and infirmity, the other was in strength, and power of miracles, and high supernatural abilities: if the one was in sickness, the other was in health: if the one was in death, the other was in eternal life: if the one were in corruption and rottenness, the other was in sweetness and fragrancy. This is the Image of the heavenly. And these Images (as I said) are not vain imaginary pictures, but real impressions: things that are truly seated in us; and so seated, as never after to be defaced, and removed. The Image of God, it was once changeable; for it was set upon Adam, and it was removed: the Lord began to set it again, and to imprint it on jesus Christ: and thence it was never removed, nor never shall be from his followers, on whom he shall set it. As the Law that was written by Moses, was written in two Tables, twice over. First the Lord gave one Table of stone, which Moses when he came from the Mount, cast down in his anger, and broke them: so the Lord took the second Table, and wrote upon it the same words, and those stood steadfast and were never altered, nor broken and defaced. So also it is with these two Adam's. For the first was made frail and feeble; and the image of God, and the command that was written in his heart, was broken in pieces upon the people's idolatry, upon his own transgression. But when the Lord renewed his image upon man again, (which was done in the person of Christ jesus) that was the second writing of the Table: and when he had written the second time, then God would write no more. For there the glory, and virtue, and power of the Commander, stands for ever: and the beauty, and vigour of that face, is subject to no fading; but it brings itself, and all that love it, to perfection. 4. The certainty. The next thing to be considered is the certainty of this: for this (indeed) is improbable; and to flesh, and blood impossible: even for a man to say, because he hath been earthly, therefore he shall be heavenly. A man may rather say, because I have been earthly, therefore I shall not be heavenly. Yes (saith the Apostle) sicut, As we have borne the one, so we shall bear the other: As we have borne the image of the earthly, so also we shall bear the image of the heavenly. This is the wondrous arguing, which the Spirit of God teacheth us: even to hope against hope, and to reason against reason. For it utterly non-plusseth all reason, to say an earthly thing shall become heavenly: that it shall change the nature. It is impossible to make gold of dirt: yet God can do it: and he gives us that assurance; that as sure as we are borne to the image of the earthly, as sure experience as we have of that, so sure we shall have the image of the heavenly: the one is an argument and a sign, and a previal disposition to the other. That we all bear the image of the earthly; every man, in his continual groaning, and clamour, testifies to God, to himself, and to the world. There is no man that lives, without his burden: and God knows our burden, how it is in continual misery and perplexity, and such kind of defections, that if God did not sustain us, a thousand deaths would overtake us, instead of one. And therefore this experience of misery, which we have by Adam, is a sure sign and token, that God will advance us to the glory of the second Adam. For these two, are dependent each upon other: A man is borne into this world, to be borne again in a better world: a man dies here, that he may live hereafter: a man is miserable here, that he may be glorious hereafter: he is a sinner here, that he may be holy, and righteous hereafter: the things here, are seals and tokens of a blessed and better inheritance. Therefore the Apostle saith, sicut: as sure as we have the one, so surely we shall have the other. It is a semblance, it is a true and certain figure and assurance, that as we carry the badge of Adam's mortal flesh, so we shall carry the stamp and image of Christ, in flesh mortal, and uncorrupt. This is the wondrous wisdom of God, which passeth all the understanding of man: to teach still by contraries. As in that sweet example, john 11. joh. 11. of Lazarus. God would not work, but by a clean contradiction. Lazarus was sick; they sent to Christ. Lord he whom thou lovest is sick. The Lord heard it; Let him be sick, let him die too, he stays the longer, he comes not to him. The next news was brought, Lazarus was dead. The Lord prevents the news, and saith, Lazarus our friend sleepeth. He comes unto the house; when he was come there, he teacheth and converseth with the people: he goes not about his work upon the sudden. The news comes, he is dead and buried. Let him lie in his grave a long time, that the glory of God may the more appear. Let him lie the first, second, and third day; and the Lord comes not. Upon the fourth day, when all men gave him for stinking and desperate, and that there was no hope of any good to be done upon him: then the Lord comes to work. When Martha his sister, had given over all hope, and told Christ she knew that he should rise again at the resurrection: but for any other rising, she never dreamt of, or imagined that. Well then! when all things seemed to be senseless and against reason, and possibility, than the power of God began to work. And because Lazarus was so strongly held by death four days, therefore the stronger was the hand of God upon him, in raising him from death. That the strength of death might be encountered, and overcome, and countermanded by the higher strength and arm of the Almighty; it now gave way, and made a passage to the arm of the Lord, to work a mighty deliverance. So still the misery of the child of God, works for good: and all things work for the best to those that love God. Rom. 8.28. Therefore, as we have borne the image of the earthly, so we shall bear the image of the heavenly. This is a great encouragement to us to bear. Use. We are impatient, we cannot endure any thing: but we see that we must bear, and if we look for the image of the heavenly; we must be content to bear the image of the earthly. We must be content to be sick, we must be content to be poor, to be persecuted, to be every way miserable, and wretched. We must be content to be tempted, by the tempting devil, and oft times to be foiled by him; and to be overcome in sin, and shameful actions, and courses. We must be content with the Christian agony, and the bloody sweat that Christ had in the garden at his passion. We must bear these things, it is the image of the earthly: It is the condition of the other life, the bearing of the heavenly. And except we have the one, we cannot have the other: except we bear the image of the earthly, we shall not bear the image of the heavenly. But here it may be objected, that Infants have not this image. Yes, reason tells us they do. For in their death, in their sickness, in their distractions, and strange convulsions, (to which they are subject) they bear the image of the earthly, although not in so great a measure as men of groweth do; yet they have for their tender years, a fearful yoke laid upon them; which is mortality, and all the ways that tend to death. To conclude this first point, the proposition. Let us mingle the one with the other; and bear both. If thou be troubled in this world, (in any sort) inwardly, or outwardly: If thou be troubled in conscience for sin; if thou be troubled with enemies: art thou troubled in thy fortunes, in thy state in the world? art thou troubled with sickness of body? remember it is nothing but thine own image. Thus thou art made, wilt thou deny thine own face? wilt thou deny thy own name? wilt thou not take that which thou art borne unto? art thou ashamed of thine inheritance? it is that which thy Father hath left thee: therefore bear it. And withal to comfort thyself, bear it with this hope and lively assurance; that thou shalt bear a better image one day. The galleyslaves, that serve the Turks in their galleys; if they could but think, that at seven year's end, some Christian would come and deliver them; they would be the better affected, and would cheer their minds, especially if they could be assured of it. If jacob serve the churl Laban seven years; Gen. 29. if he think he shall have Rachel at the end of it, he thinks it but like unto seven days, and with patience he comforts himself in the Lord, and stays his leisure, and is content that God shall use him unto his hand, as it pleaseth him. This is the true constitution of a pure mind: therefore let us sweeten these outward worldly miseries, with the expectation of future joy, and the promises which God hath made to us in his holy Word. There is no grief so great, but if we tie heaven unto the end of it, it is light. As the Apostle saith, This short moment any affliction, Rom. 8.18. is not worthy of the glory that shall be revealed. Let us put them together, and the one will be swallowed up in the other. For as we have borne the image of the earthly; so shall we bear the image of the heavenly. Oh! when shall that blessed day appear? So must the Christian man aspire, and hunger, and thirst after the righteousness of God, and after his blessed kingdom. We mourn (saith the Apostle) as long as we are from Christ, in this body, we would fain see the consummation of the promise. Why, then, there is no means but one: that is, by incessant prayer, by continual clamours to call upon God, to cry unto him for it. The cries and clamours of God's Saints, must bring Christ from heaven, again unto earth, to make up the fullness of the promise, which he hath condescended unto in his holy Word. This must be the use we must make of this doctrine. That as we are patiently to endure, the image of the earthly man, (to endure the misery that sin hath contracted, and brought upon us) that we also be faithful, and hopeful to cry, and to call unto God, for the sweet things that are reposed and laid up for us in the glory of the Gospel. So much for the Proposition. Now for the explanation in verse 50. Verse 50. This I say, brothers, that flesh and blood cannot inherit the kingdom of heaven: neither can corruption, inherit incorruption. In these words, the Apostle doth prevent those questionings, and objections that simple men might make, against this doctrine. They might say, that he taught in the clouds; that he spoke so, as that they knew not what he meant. What do you mean by the image of the earthly, and the image of the heavenly? we have heard of no such words, we know no such matter. For this the Apostle tells them, that he speaks out of the phrase of Scripture, he speaks it out of Genesis. For he had said before, that Adam was made a living soul; and that Christ was made a quickening spirit: and so following the course of the creation, he saith there was an image which at the first was heavenly, but it was defaced by man's fault, and so it became earthly, and by consequence, all of Adam's blood, were like their progenitor, they all took part of the inheritance, (although it were against their will) and they bore the image of the earthly. Now because the Corinthians, and other Readers might perhaps not understand this, (for it is not every man's part to understand the Scripture to the full) the Apostle explains it; Brethren, I tell you what I say, flesh and blood, corrupted by sin, cannot inherit the Kingdom of God. When it is cleansed, and purified, it shall; but in this condition of corruption, it is not capable of that incorruption. So that the first thing we are to note here, is the diligence of the Apostle; in the clearing of his doctrine, in the opening of his mind, This I say, brethren, As if he should say, If you understand not what I say, I will express myself in clearer, and fairer terms. Use. This commends unto us, a memorable and gracious act of Christian charity; still to open itself, and to do as much good by way of expression, and explanation as possible may be. It is not for a man that is in St. Paul's place, to speak in high terms; in such phrases, as pass the understanding of the people: but if they chance to do it, (or be carried away in some high strains of language) they must descend again, as the Angels ascended, and descended upon the ladder of jacob. If they do ascend to high thoughts and discourses of Divinity, they must descend again, to meaner speeches: to those phrases, and terms that the people may be capable of. For preaching and teaching, was made for a certain commutation of minds, for the changing of minds. For by teaching, the scholar is made the Master; and he puts upon himself the nature and person, of the Master. As one said of another man's book that he read; he said he was become the man himself, whose book he had read. Therefore as (St. Austin saith) all learning is nothing, Aug. but a mingling and mixing of souls and spirits together. It is needful, and necessary for him that teacheth, to speak so, as that he may be understood. For to what end is speech, if it be not perceived? If I be not understood, when I have said all that I can, I have said nothing. If I be understood, when I have said little, I have said sufficient; because another man knows that which I know; and another is transformed into that which is inherent in me. The Philosophers compare a teacher, and a master to the parents of a child; and the scholar they liken to the child. As the child bears the image of his father, so the scholar bears the image of his Master much more. It is much more lively in Art, then in nature it can be expressed. Therefore this holy Apostle St. Paul, Gal. 4.19. he intends to bring forth children to Christ. My little children of whom I travail again, till Christ be form in you. He useth that plainness of speech, and evidence of language, that thereby he may flow into their hearts and senses and affections: that he may accommodate them to his intelligence; and that he may do it the better, he useth this word here, Brethren. This I say brethren. As if he would carry them along, & show them the thing with his finger, in a familiar sweet speaking: not as a high Commander to his Soldiers; nor as a great Prince to his Subjects; nor as the great God to Israel, when he gave the Law, that they could not endure the voice, but said, Let not the Lord speak any more, but Moses, lest we die: But he speaks in the spirit of meekness and mildness; Brethren, fellow-soldiers, fellow scholars; you that are partakers of the same salvation, come along, and see the doctrine, that I deliver to you. This is that, I say; herein I express myself. When I said, the image of the earthly, and the image of the heavenly; my meaning is this; that flesh and blood (which is corrupt) cannot enter into the Kingdom of God, which is uncorrupt. Let us consider what he saith, when he saith, Flesh and blood shall not inherit the Kingdom of God. He means to expound himself: that corrupt flesh and blood shall not enter. As St. Austin saith, Lib. 6. Aug, de gen lit. Cap. 18. de Gen. ad Literam, Cap. 18. he means that flesh and blood, that is thus tainted and defiled with sin, shall not inherit the Kingdom of God, the Kingdom of heaven. And why not? Because it is a place of that purity, and of that perfection, that it cannot endure sin, or any sinful neighbour. As soon as the devil sinned, he was thrown from heaven: there was no place for him there. As soon as Adam transgressed, he was thrown from Paradise, which was the Type of heaven: there was no more remaining for him there. The blessed eyes of God are so pure, that they cannot look upon a defiled thing: and because the Lord will have all the world which is tainted with sin, to be clear and pure; the element of water came once through it; and because that could not do it, the element of fire shall come and purge it; and shall make all the goodly stately palaces, all the goodly castles, and the fair groves, and pleasant meadows in the world, it shall make them all dust and ashes: that the sin that lodgeth in them, and the corruption which they have contracted unto them by the transgression of Adam, may be wrought out of them. So pure is the Majesty of God, that he cannot endure any evil thing to approach or come near unto him. Therefore flesh and blood, because it is full of sin. For all the acts of sin are done in the flesh, and the beginning and proceeding of the action, gins in the blood. There is a tainted blood about the heart of man, wherein all these evil imaginations nestle and hide themselves: there is an impure blood that runs through the veins of man, which fills him full of impiety. So that the blessed God shall never suffer this corrupt blood to enter into his Kingdom, that can endure no corruption. But he shall cleanse it, and purify it; he shall annihilate it, and bring it to nothing, that it may be something for ever. But here may be many things excepted against us. As first, Objections. 3 If flesh and blood shall not inherit the Kingdom of God, then how are the Saints said to be partakers of the Kingdom? & how have they the first fruits of the Kingdom, in this life? & how are they called the children of the Kingdom? Those that belong to the Kingdom, they are called heirs of the Kingdom, and Coheirs with Christ: and if they be heirs, and Coheirs, and fellow-heyres with Christ, and yet be flesh and blood; how is it true then, that flesh and blood shall not inherit the Kingdom of God? Secondly, it may be objected of Enoch and Elias, that they never saw death and corruption, (not that corruption which falls upon our nature) and yet it is presumed that their bodies are in heaven: So that flesh and blood enters into God's Kingdom: For Enoch and Elias were flesh and blood: that is, sinful creatures as well as we; and yet they be in the Kingdom of God. Thirdly, it may be objected concerning them that shall be alive, at the coming of the Lord: they shall be flesh and blood as we are; and they shall in a moment of time, be translated to the Kingdom of God: therefore it seems that flesh and blood inherits the Kingdom of God. Answers to the 3. Objections. For the answer to these. For the first, we must observe, that it is one kind of possession that a man hath spiritually by faith and apprehension: and it is another, to have it in real entrance, and in a real investiture. The Saints of God are called in this life, the sons and daughters of the Kingdom; and they are called heirs of the Kingdom, and Coheirs with Christ. But how? it is only in faith; it is only in taste; in an earnest of that which shall be fully paid hereafter, as the Apostle saith, Heb. 6. Heb. 6.5. It is impossible that such as have tasted of the heavenly joy, etc. So that we do not deny, nor the Apostle doth not say, that flesh and blood shall not taste of heaven, nor corruption taste of incorruption; for we have it, the children of God, they have the very pledge, and earnest of it, sealed unto them. But how? It is in expectation: For the Lord jesus tries his servants in their expectation, by their waiting upon him. In the world (it is true) it is one thing to be a Nobleman's, or a Gentleman's heir, and it is another thing to come to the possession of the land: he is sure of it by his birth, by his primogeniture; he is sure that it shall be his; but he hath it not yet. He may live like a poor gentleman, and his father may curb him, and keep him in, before he come to enjoy it; he hath it not for the present. So the Lord, he suffers those that be his heirs to want, to be troubled and afflicted in the world: he suffers them to have no better pittance than this. As one saith, I hope for things better hereafter, and therefore I swallow those things that are present here. And then for the second point objected concerning Enoch and Elyas. Answ. 2 There are diverse opinions of Divines about it. Some think, that their bodies are not in heaven, but were buried in some place unknown; as we see in Moses death; and that they shall rise again at the Resurrection. This (I confess) hath many grounds, and good reasons to prove it, that it is the prerogative of Christ alone, to be in heaven. For there is none that hath descended, but the same that hath ascended, which is the son of man which is in heaven. Eph. 4.9, 10. But yet the common tenant of the Church is otherwise: whereunto I must yield, and subscribe; namely that the bodies of Enoch and Elias, and those that rose at the Resurrection of Christ, be actually with Christ, and keep him company in heaven. And although the ascension of those be not manifest, yet it is agreeable to the analogy of faith, to believe it. For to what purpose should the Apostle insist so much upon this, Heb. 11.5. By faith Enoch was translated, if he were not after another manner, dignified, and honoured, than ordinary men? And to what purpose is it said, that Elias was carried to heaven in a whirlwind, and a fiery chariot, if the Lord would break his neck upon a rock, and cast him down again to the earth? This had been no honour, but a punishment. Therefore, as their raptures are noted in the Scriptures, so the terms are notable, and such as no man can attain unto, in the common Resurrection. For the blessed God (which is the God of the married and of the single life) he took out of each estate one, to accompany him in his heavenly Kingdom. Enoch was a married man, and figured those in that estate, that should associate and keep Christ company in heaven. Elias was a single man, and he took him to be a symbol, and type of the single life. To teach us, that married and unmarried both, if they be in Christ, are accepted of him, and shall reside, and keep him company in the Kingdom of heaven. And for those that rose at the Resurrection of Christ, it is a constant opinion, and followed of the best Divines, that those were never admitted to return to their bodies again: for that had been to deprive them of a greater benefit, which they had before. Therefore, to answer the argument, If Enoch, and Elias, and those that rose with Christ; I say if they be in heaven, they be flesh and blood: therefore, flesh and blood doth inherit heaven; and so by consequence, the Apostles speech doth not always stand firm, when he saith, Flesh and blood shall not inherit the Kingdom of God. Therefore it is possible for flesh and blood to inherit heaven. For the answer of this we must understand, that Enoch and Elias had a change; and the changing of their bodies was equivalent unto our death. And although they were rapt up in a strange manner, yet all that was mortal in them, all that was corrupt, it was consumed by the strong hand of God. We see the Lord can work as it pleaseth him, in natural things. You see how the lightning (sometimes) so altars things that it falls on, that it draws out all the pith of them, all the substance in a moment. We see gold that is cast into a hot furnace, the fire licks it up, and melts it. So we see those earthen pipes that are used too commonly in our mouths, how soon the fire altars them, and refines them. We see these things in nature. Now we must imagine, that the mighty power of God can do much more for the body: so that that which was nothing but mud before, he can make a pure crystal glass of it. It is not impossible for nature (almost) to work this: for we see men make glass of sand; and therefore to the operative word of God, there is nothing impossible. It is credible, and to be believed therefore, that the Lord changed their bodies in their rapture: that whatsoever was corrupt, and base, and dreggie in them, it was wrought out. Answ 3 The same reason is for them, that shall be alive at the coming of the Lord: the Lord shall so work upon those bodies which they shall then bear, which shall be corrupt flesh and blood; the Lord shall work them in an instant to purity, even as the furnace of metallers does; the furnace of those that deal in fireworks. For as the furnace changeth the substance of the thing that is cast into it, upon the instant, and licks it up, and devours it, if it be combustible; or if it be not combustible, (as gold or the like) than it turns, and melts it to better purpose, to a better burnish, to a better hue: so the all-working-hand of God shall do. Therefore although they be in heaven, yet they are not there without some change of body, not without the destruction of the corrupt part, whereby it was made sinful. And though the Saints that shall live at the coming of Christ, shall be translated, (and it is true they shall be so) but how? by the mighty power of God's omnipotency, that shall work them throughly to perfection, and shall take away the dross, and leave nothing but that which is pure, and sit for the glory of God to dwell in, and make his residence there. For it is impossible, that the slaves of misery should make their residence in the Court of glory: because of the corruption of sin that is left in them: which must be rooted out, that they may be capable of that blessed condition. To the which the Lord bring us. Amen. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.51. Behold I show you a mystery; we shall not all sleep, but we shall all be changed: in a moment, in the twinkling of an eye, by the last trump. THere is almost no part of our Christian faith so general, but it admits of some particular exception. 1 Tim. 1.15. Christ came into the world to save sinners; yet not all sinners; but those that are penitent and converted. So the Rule is, that all men must once die; Heb. 9.27. and that all men that are dead shall rise again. And yet this is not true of all particulars; for there are some exceptions against this truth: yea there be many thousands of men and women, many millions, that shall neither die nor rise again. Yea a whole world: the world that shall stand at the coming of jesus Christ, shall neither die, nor rise again. But these are but a handful in respect of former ages: and therefore some particular exceptions do not infringe a general rule: for if there be some then, that shall not taste of death, yet there is no man doubts, but that the common law of death, is imposed upon all men; and every man must suffer it in his time. And although it be a true Article of our faith, that all flesh that is dead shall rise again to judgement; yet there are a certain number which shall be exempted, and which shall be translated after another manner: not by way of Resurrection, but by way of change and mutation. And the Apostle calls this a great mystery; for indeed, as all the whole doctrine of the Resurrection is full of mysteries; so this above the rest: to understand what kind of change this shall be; to understand how they that live at Christ's coming, shall be privileged, more than us that lived before them. For it is a great privilege for a man, never to go to his grave: and he that sleeps least in the dust, we account him (in common sense and reason) the happiest; we esteem him the happiest man, that stays the shortest time in death. How, therefore, these things should be conceived, it is mystical, and hidden from our senses. All this, notwithstanding, the Apostle resolves upon it, and saith, although it be a mystery to us, yet it was not a mystery to him: for it was revealed by the Spirit of God to him, and he reveals it, and tells it again unto us, that there is a remnant of men that shall survive, when Christ shall come to judgement, which shall not go to heaven, by that common path that we go; they shall not come to see death, as we do; nor to the putrefaction and filth which is incident to our nature; but they shall be translated by a kind of change, which shall be unto them, as our death is to us; and they shall not have a resurrection as our bodies have: they shall not go under ground to rise again; they shall not be dissolved to be renewed again. And this is the wondrous mystery, which is of all most strange: For suppose a child that is both new borne and newly interred, (as there shall be many thousands that shall die two or three days before the Resurrection) these must now rise very raw out of their graves: the change than that shall now be made upon their bodies that were so newly interred, must needs be a very wonderful one. It is past the reason of man to conceive, but it is enough that it rests in the power of God; and that he hath revealed it to his Apostles, and Teachers of his Church, by an infallible determination: and that it shall be truly, and really effected upon the persons of them that shall then live: whatsoever we think, and deem to the contrary. So now the Apostle gins (partly) to tell us of the great world, that shall be, when Christ shall come: and partly to prove that which he had said before. As concerning the state of the world, he would have us to consider, that in the latter end the Lord shall come in a moment, and he shall take things as he finds them: and those that are then living, he shall make his own hand glorious upon them, (as he pleaseth) by a kind of change and mutation: although not according to the common decree, and course of dying. And for the other, that it is a proof of that he had said before; we are to consider the words that formerly he had said; that corruption shall not inherit incorruption, nor flesh and blood shall not inherit the Kingdom of God. Now for that a man may thus object, and say against it, What then shall become of them that live when Christ comes to judgement? are not they flesh and blood as well as we? for their blood shall be corrupted, as well as ours is; and corrupt flesh as well as we: their flesh shall be tainted with sin, and with all kind of transgression and disobedience, as ours is, and rather worse: for the longer the world stands, the worse it grows: therefore if flesh and blood shall not inherit the Kingdom of God, and that corrupt flesh and blood shall not come into incorruption, what shall become of them, that Christ shall find at his coming? The Apostle answers that. Nay (saith he) God hath provided another way for them: and that is by mutation and change: So that though they shall be flesh and blood as we are, and corrupt flesh and blood as we are, (and perhaps worse corrupted than we, because the last times of the world shall be the worst) yet the Lord shall so work by his omnipotent power, as that their corruption shall be refined and wrought out: they shall be moulded by the mighty hand of God, and by that fire that shall go through the world. For as he hath a visible fire to purify the elements, and all this visible mass which we see: so he hath another kind of fire, (a spiritual fire) to purge the bodies of men, from their original and actual transgressions which they have contracted: the power of God shall so work, that they shall have some Analogy with our death: which notwithstanding they shall not die, nor be put into their graves: for that change, shall be unto them instead of our death. And do not think yourselves so much the worse, that God favours you the less, or that he favours them more: because they go not to their graves as you do. For the Lord makes you by patience, subject to his holy will; he gives you that patience, that for his sake you can be content to be deposed, to lay down your earthly Tabernacles. And you must not vex and grieve at them; for they are never the better for it. For their change is to them as a death: although it be not with the same obsequies, and in the same outward shows; yet in effect it shall be the same. Therefore, that we are done to dust; and that they never see dust; this is no disparagement to us, nor no great comfort to them: for it shall be all one in effect: the Lord imbalmes the memory of his Saints, and he preserves their dust, and tells the sands of their dust, and he keeps them in perpetual record; so that whatsoever he pours out hereafter upon another generation, it shall not be a prejudice to those that are now dead. For the Lord goes down with those that sleep, to the grave: he descends with them, and preserves them, and keeps them: he numbers their hairs, he numbers the members and parts of their bodies. And this is that mystery, which the Apostle speaks of here, Behold, I show you a mystery. It is a great mystery, that any man should live, and not see death: yet the Apostle tells us, that there shall be millions of men that shall live, and yet they shall have no death: many that shall have a mortal, and corrupt and sinful life as we have; and yet they shall not have any death. It is a great mystery, that all the Saints should not come to life eternal, by the same means: that is, by way of putrefaction and of resurrection; and yet there are millions, that shall not come to life that way; but by another way of change and mutation. Behold, I tell you a mystery, we shall not all die, but we shall all be changed. This is the sum of the words. Division into, 1 The time. 2 The manner and means. Now the Apostle expresseth, and explaineth himself farther, by telling the cause, and the means, how this shall be done; for he saith, this shall be done, as concerning the time, immediately, in an instant, in the twinkling of an eye. And as concerning the manner and the means of it, by the virtue of the last trump. The trump that shall blow. And so the substance of it is this. The Lord shall sound forth his Trumpet, which shall have a power to change the bodies; that as at the first he spoke the word, Let this be made, Gen. 1. and it was made; Let there be light, and there was light; so there shall be another power in the voice, for the renewing and re-creating of things: as there was a power in the voice then, to create, and make the world, so there shall, in the re-creating, and re making of the world: that shall make a change of all things. And as in the beginning, things that were dark before, were made light: Let there be light, and there was light, of that which was dark before; and that which was confused before, was made orderly and distinct, (which is the greatest extremities that can be, light and darkness, order and confusion) so likewise there shall be a mighty voice of God, in that sounding silver Trumpet, that shall then blow, to change the bodies of men, from dark to light some bodies: and shall change their thoughts, from confusion and disorder, to be regular, and orderly. The trumpet is the voice of God, the operation of the Almighty, which as it wrought a strange change in the Creation, so it shall work a stranger, in the recreation, and renovation of the world. These are the parts and parcels of the Text. Now to proceed in order, as it shall please God to give assistance. The first thing to be considered, is that the Church of God in respect of this mystery, which the Apostle speaks of, hath been drawn to divers readings and expositions of this Text. For they could not see, how it should be true, that the Apostle saith, All shall be changed, because they thought it only belonged to the godly. But it is certain, that the ungodly shall be changed too; for their bodies that are now corrupt, shall be then uncorrupt. But how? to sustain misery, and torment; that they had better not to be, than to be in such a case. All the pains of hell shall not so work upon them, to dead them, not to consume them; but they shall be able to consist in the midst of torment. Now, the least care and trouble in the world, kills a man's heart, and works him off: but then, God shall so change the bodies of the reprobates, that they shall be able to endure whatsoever torment shall be laid upon them. But because those men understood not this, they thought the change was to be taken in a good sense, to belong only to the godly. Therefore they read it two several ways, differing from ours. For our reading is this, (which is so in the Original according to the Greek copy) We shall not all die, but we shall all be changed. And so it agrees (properly) with that which went before. For he gives an answer to a question, that might be made. Why do you say, that corruption shall not enter into incorruption, nor flesh and blood into the kingdom of heaven? shall not they be corrupt flesh, that shall live at the coming of Christ to judgement? To this the Apostle saith, Indeed they shall not die, but instead of that death, they shall have a change. So that this is an inference upon the former: and an answer for the removal of an objection. Now (as I said) divers parts of the Church, read it two other ways. The first is this, We shall all certainly die, but we shall not all be changed. For they were careful still, to appropriate, and bring the change unto God's people, and inheritance: as though it belonged not to the wicked. Another Reading is this, We shall all rise again, but we shall not all be changed: so that still they make the negative upon the change; because they understood not how this thing might be conceived, to belong to the good and bad, which is the change of the bodies. Now, indeed, in their several senses, they be all true. For the first, that saith we shall not all sleep. It is true, of the common mass of mankind: but not of every particular body, and of every particular age. For I told you before, that the Lord shall exempt a whole world from the common death which we suffer. Therefore it is not true in the particulars, that we shall all sle●pe. For there shall be many thousands of men, that shall not sleep: that is, they shall not die, after the common manner of death. And then for the second opinion, the second sense that Reads it, We shall all rise again. That is false, for there are none that shall rise, but those that were dead: and because all shall not die, therefore all shall not rise, as I said before in the opening of the Text. So that this is the proper and true sense of the Text; and it is that also which is in all the Greek Copies,. The other, is only in some old Latin Copies, and is diversely taken, and mistaken by the Fathers. This, therefore, is the Apostles meaning, We shall not all sleep; that is, we shall not all die, after this order, and manner of death: but we shall all be changed. Those that be in their graves shall be changed to incorruption, to immortality, and life: and they that never come to the grave, shall be changed another way; which shall be semblable, and answerable unto the death that we have. So that all shall be changed, yea not only the godly, to glory, but the reprobate, and wicked shall be changed to a dureability, to endure the torment, which the justice of God hath allotted to them for their deserts, from all eternity. This Reading, therefore, is that that we must rest in, as being the most proper resolution of the Apostles mind: who giving a reason of that he had said before, that flesh and blood shall not inherit the kingdom of God: No (saith he) they shall not inherit it, but by a kind of change and mutation, not after the fashion as we do. God hath reserved for them, another kind of translation: by mutation, not by burial, and putrefaction as our bodies do. Now I come to the words. The first thing is this that he saith, Behold, I show you a mystery. Mystery, is a word derived from the Hebrew, Mister, or Mistar: and it signifieth, a hidden thing, or else from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as some would have it) of shutting, or closing of the eye; because that all eyes are shut up, and closed to the mysteries of God: and it lies not in the power of any eye, to understand the secrets of the Almighty. Secret things belong unto God, Deut. 29 29. but revealed things, belong unto us, and to our children, saith Moses. The Gospel is full of these mysteries: and there is nothing so mystical and hard to be understood, as these things, concerning the renewing, and reparation of the world. For the things that be done, in common experience, be nothing mystical: but those that we look to by faith, those things that we apprehend by hope, they are all full of mysteries. But the blessed God, hath revealed them to his Apostles, (to S. Paul, and to the rest) and to the Ministers of his Word. By reading the Scriptures, he hath revealed that, which is fare remote from the sense and understanding of any mortal, and carnal man. The mysteries of the Kingdom, must be revealed. Behold I tell you a mystery. The Lord hath told it me, and I must tell it to you again: it is a thing that I am acquainted with, by the Spirit of God, which hath revealed it to me. It was once as strange to me, as it is to you, but God hath delivered it to me, that by my ministry it may come unto you. Behold, I show you a mystery. The word signifieth three things in the Scripture, as chrysostom noteth. One is, when by an outward visible thing, some other invisible thing is signified, and represented. So in the Sacraments of Baptism, and the Lords Supper, where the water in Baptism, signifieth the precious blood of Christ: and the wine, and bread in the Lord's Supper, signifieth the breaking of the body, and the pouring forth of the blood of that emmaculate Lamb, that was offered up for us. Thus the Sacraments be called holy mysteries, hidden, and secret things, which the world cannot understand, because they deride them, because they do not affect them: but they are only known unto the chosen once of God. In that sense, the word is not here used: for the Apostle speaks not of a mystery here, by any outward thing, to signify some inward matter, as in the Sacrament. Another way, mystery is taken for a partial, or half esteem, or conceit of any thing we speak of. So in 1 Cor. 13. the Apostle tells us, 1 Cor. 13.12. We see in a dark mystery, we see in a cloud, we see in a riddle, in a dream. We understand in part, we know in part. As if he should say, All that we see in the providence, and guidance of God, here in this world, is full of mystery; some part of it we know, and some part we know not: so that the partial knowledge of man, because it attains not to fullness; it is called seeing in a mystery, seeing in a dark view. But neither in that sense, doth the Apostle use it here in this place. The third sense is (saith St. chrysostom) when a man speaks something against the common sense, and reason, which the wisdom of man cannot attain unto and reach; nor would never have dreamt of. And this is it, which the Apostle speaks of here, Behold, I show you a mystery; that is, I show you a matter which you would hardly have conceived with yourselves; or that you will scarcely believe, when I tell it to you. I tell you, that there are many men that shall never die, nor never rise again: and yet they shall have their part of glory, and be accepted, and come to happiness, as well as you. This paradox which is contrary to common opinion. contrary to common sense; and which is above the common reach, and apprehension of man, the Apostle calls a mystery in this place. And he hath great reason to put an ecce before it, behold, I tell you, etc. Use. To teach us, that where any thing is mystical in the Gospel, and in the Scripture, we ought to double our files, to double our attention, and to raise our spirits, to hearken to that which is so secret. For it is all our desires, (and it is naturally ingraffed in us) to hear of news, to hear news of State, news of the greatest importance. We seek, we labour, we travail, and we sharpen one another, to know what reports there are in the greatest importments. Much more should we be thus affected in the matters of God, and of our own salvation. Therefore the Apostle satisfieth us, and saith, I will tell you, you seek for it, and you long to know this: you make many doubts, and scruples in your hearts, behold, I will resolve you in one word. The condition of the world that shall be, when Christ shall come, it shall be fare different from this. It is a mystery to tell you; but it is infallibly true. It hath been revealed unto me, by the Spirit of God, and I will open it to you, the people of God. And the matter of this mystery follows. We shall not all die, but we shall all be changed. The power and strength of death, working unequally upon mankind, it seems a great wonder, and a mystery indeed, how that some should be happier than their fellows, to be exempted from this common law, (which is a Statute law, Heb. 9 27. and It is appointed for all men once to die.) And how then are these become so happy, to escape the common doom inflicted, for the sin of Adam upon all mankind? surely to our common sense, they are the happiest of all men: even those that shall live in those days. For we love our flesh so well, that we are loath to commit it to the ground: we are loath that dust should go to dust, and ashes to ashes; but still we would continue, and be the last men upon the earth. And this great ambition, we have so truly, and so radically in us, that a man would give all that he had in this world, not to be taken away, till the world be taken away. It is the greatest comfort of a man's life, to be snatched and hurried away, when the universality goes away. It is a great comfort, to have abundance of company in misery. But for this the holy Ghost hath taught us, Use. to settle ourselves in patience: the Lord hath appointed our several times. They are never a whit the more happy, because they shall not die; nor we never the more unhappy, because we shall die; for life and death are all one, to them that are planted in the Lord jesus Christ. For it is he that is our advantage, he is our hope in death, that we shall attain unto everlasting life. And whether we shall come unto it, by the way of resting and rottenness in the grave, or by a sudden and extemporary change and mutation; it ought to seem all one unto us. It is true, if God should vouchsafe us that blessing, to stand the last men upon the earth, and to be the last generation; it were a thing very plausible, and that which we should desire: but we ought not too much to settle upon it: for the Lord hath made it a mystery. It is a mystery when any man dies; It is a mystery in the general, and in the particular: it is a mystery when God calls any man unto him: and we must not wish, contrary to the will of God; but be content with that portion, that he hath destinated unto us. Our first parents, because they were the authors of sin and transgression, (Adam and Eve) the Lord hath given them the longest time of rotting; they lie longest in their graves, and they dwell in the pavilions, and habitations of death the longest: because they were the first authors of wrong to us. In the later end of the world, the Lord will incline in mercy, because he hath been long in judgement, (in the judgement of death) he will incline in the latter generations of the world, and give them a taste of his mercy. All things grow less by continuance and use; as a raging plague and pestilence, when it comes first into a City, it takes away a number of people, three or four thousand in a week: afterward, the Lord allays that rage, and abates the disease, that there are not so many this week, as there were the week before; nor so many the next week, as there were this. So in this common calamity, as the world grows in years, nearer the end of her time; so her children, (that is, the people of God which lie in their graves) they have less time to lie. The first authors of sin, when God's anger was fierce and vehement, they are condemned to lie longer in the dust, to inhabit and dwell there. At the last, the plague of God shall begin to slacken and to abate itself: and the anger of God shall be mitigated, and mollified: so that those that live in the last age, they shall have the least time of sleeping in the dust. But in these things, we ought to make no difference: for the patience that God endues his children with, makes up this; whether a man sleep a thousand years, or five thousand, it is all one; because God seasons their death with a meditation of the Resurrection; and in the mean time, inricheth the soul with the beatifical vision; with the presence of his Majesty, and with that joy, that cannot be comprehended in the heart of man. We shall not all sleep. Observe again, the Apostle speaks in the first person, We; he saith We shall not all sleep; and yet he is asleep, aswell as other men: how then doth he say, We shall not all sleep? His meaning is, to take upon him the person of the Church of God, in general; and especially that part of the Church, that shall survive, when Christ shall come. For St. Paul is done to dust, as we shall be: and there is no difference in that part, that went to the grave. There is no difference, but only this, that he sleeps in the Lord: he sleeps a glorious compass; and yet he saith, We shall not all sleep. Understand that he speaks still of the ●ommon state of the Church, and for that part of the Church which he brings the argument for. For now he brings his argument, to answer an accusation or conclusion which might be made against his doctrine. Some might ask him, What shall become of those, that shall be living at the coming of Christ? Oh (saith he) I am of them: although I die before that time, yet I am of that number. For the members of Christ, are not distinguished by time, but are all one. Abel might have said, We; and Adam might have said, We, of the last end of the world. This teacheth us, how great the communion of Saints is: that it is not broken by the intercourse of years & time; but that it still continues. We shall not all sleep. The blessing of God runs on still with perpetuity; and that which is true to one generation, is firm to another; and that which belongs to one, is common to all. This is that communion of Saints, in the strength of which, the Apostle uttered this phrase, (We shall not all sleep) as he doth oft times in his other Epistles: We shall not do this, and we shall not do that. Although the Apostle be dead and rotten 15. hundred years ago; yet he saith, We shall not all sleep. But we shall all be changed. Still We, as if he were one of the men. Here he teacheth us another lesson, that the Apostle was a man, that still looked for the day of judgement. He saith, We shall all be changed. It may be, I shall be one of the men; I know not; it may be, the trumpet shall blow while I live; for the Lord hath reserved the time, only to himself; the day of judgement is known to no man. Nay the son of man (as he is man) knows not when Christ shall come to judgement. Therefore I prepare myself, I look for my change, as well as another man. As job job 14.1. saith, All the days of my life will I look for my change. So the Apostle saith, every man must look for this; that he may be prepared. For (perhaps) I may be the last man; perhaps the trumpet may sound to night before to morrow: for there is no man knows when the day of doom shall be. It is reserved in the bosom of God alone, and we are always to look for his coming, because we know not when he will come; whether at midnight, Mark 13.5. or at the dawning of the day. Therefore we should always be ready with our lamps lighted, and our loins girded, that we may be prepared when the Bridegroom cometh to enter into the Kingdom. Mat. 25. Thus the Apostle saith, we shall be changed. He speaks as if he should be one of them; although long since he were interred in the earth; yet because he knew not his own dissolution, or the destruction of the world, when it should be: therefore he had it in perpetual memory; We shall not all sleep, but we shall all be changed. And what is this change? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: how death is called a sleep, I have told you heretofore; and I will not repeat it now. We shall be changed: that is, in quality; for so the word signifieth, even an altering of the quality, not a changing of the substance. For the same body that suffered death for sin, the same body shall be glorified by the grace and favour of God. As sin came upon it, to do it to death; so the grace of God shall overflow it, to bring it to life. For where sin hath abounded, grace shall supper abound. Rom. 14.20. If therefore the sin of Adam were able to mortify all to their graves; much more shall the grace of Christ, be able to quicken all his to life everlasting. Therefore, I say, we shall be changed: meaning, as concerning the qualities, not concerning the substance. For that body which was once the Temple of the holy Ghost, shall never cease to be the Temples of the holy Ghost: and those parts that felt misery by Adam's sin, they shall feel sweetness of grace, by the bounty that shall be revealed, through Christ jesus our Lord. We shall all be changed. This change, how it shall be made, and in what degrees, I have partly spoken of it before. The Apostle delivers it unto us, when he said, It is sown in weakness, it is raised in strength. It is sown in corruption, it is raised in incorruption. It is sown a mortal, or natural body, but it riseth a spiritual body. It is sown in dishonour, it riseth again in honour. These are the manners of the change: which having heretofore stood upon, I will not now repeat. The change, therefore, shall be in those four noble qualities, which the Apostle formerly described unto us. And this change shall be wrought by the omnipotency of God, upon a matter that we would think could not endure such a strange operation as that is. But the Lord is able to command light to come out of darkness, and hath wrought by mean things in the world, the great impressions of his power. He therefore, is able to work upon this weak body, and to set upon it the stamp of incorruption, of glory, of immortality, and of strength. He is able to do it, and his power will do it, according to his gracious promise. We shall all be changed. All we (saith the Apostle) chief, this change shall be upon the Saints of God; but yet it shall not be so restrained to them, but that in part it shall extend to all men. I told you, in the opening of the Text, that the Reprobates shall have their part in this change: for their bodies shall be made uncorrupt and immortal, but not to glory, and beauty; not to comfort, and consolation, as the bodies of the Saints shall; but to extremity and misery. Like as a brick which lies in the fire continually, and is always burning, and yet never consumed; or as that Axbestam, which the Philosopher speaks of, which is not consumed, but is able continually to abide the fire: so the bodies of those that do ●ot fear the Lord, and worship him; the earthly tabernacles of theirs, shall be made durable of pain, but not capable of honour and glory. They shall be made capable of no comfort, and yet they shall not be spoilt, and consumed, by any pain and sorrow that shall lie upon them. This change, therefore, Use. we must desire the Lord that it may be for the better, and not for the worse. That seeing there shall, and must be a change of these bodies, that it would please the Lord to change us from these frailties and miseries that we now live in, to the blessed joy and hope, which he hath called his children unto. And that we may be capable of this, we must desire God to make a change of us in this life; for the Lord shall change all things; he is the changer of us; he is unchangeable himself; all things else, he shall change. Psal. 102. Thou shalt change the heavens, and they shall be changed; but thou art the same, and thy years never fail. So that the Lord being only immutable, and the same for ever; it is he that works the change upon all things. We see in the common course of our life, what changes he works in our ages: he changes childhood to youth; and that, to manhood; and thence to old age. A strange and various change! In our Climates, there is Winter, and Summer; there is day, and night, there is stormy, and fair weather. Wondrous changes be also in matters politic and civil: he turns war, into peace; he changeth peace, into war: it is he that suffers Nation to rise against Nation; all the changes in the world, come from God. So we must imagine in our bodies that shall be changed, that all shall be wrought by his own hand. Use. This must teach us, first to desire God to make a happy change in our souls, before he make the change in our bodies. For there can never be a comfortable change in any man's body, except first there be a precedent, and a precedent change in the soul. For except the soul be changed from worse to better, from wickedness to holiness of life; it is impossible for a man to look for a good change of his body, where there is no precedent change in his soul. Therefore, while we are in this life, we are to look for this change. If the Lord change thy soul from sinfulness to holiness, thou mayest be sure thy body also shall be changed to happiness, and immortality, and glory. If thy soul be not changed, but thou art worse, and worse: verily thou shalt have a change in the Resurrection; but it shall be unto dismalnesse, to fearfulness, and to distraction; so that a man had better never have been borne, than to be brought to such a woeful change as that. Therefore, a Christian upon this must consider, that as he looks for a change, at that day, in his body; so he must labour for this change before hand, of his manners, and conditions: even to change his pride into lowliness; to turn his filthiness, into holy obedience. God expects such a change at our hands: and we should make our prayer to Almighty God, that he that changeth all things, would take the pains to change us: that in the midst of other things, we might not continue the same desperate men: but be renewed in the spirit of our minds, and be changed into another man. Ephes. 4.23. To put off the old man, and his wickedness, and to put on the new man, Colos. 3.9, 10. which is made according to the image of God, in righteousness and holiness: to change our apparel, and to put on Christ. This is the true devotion of the Saints, and that which they should spend the time of their life in. Oh thou that changest all things! Use. thou that changest the bodies of men at the end of the world, after a miraculous manner! I beseech thee change my fortunes; change my state: bring me out of this wretchedness, and misery, to a competency. Especially change my vicious estate, that I may not rot, and corrupt in it; but that I may be brought to holiness and righteousness. Change the hearts of mine enemies, that they may turn to me: Altar their hearts, Prov. 21.1. thou which haste the hearts of men in thy hand, and turnest them as the rivers of waters; change the hearts of them. Change thine own countenance, which art angry with me for my sins. Although thou change not in thyself, yet in respect of me, thou seemest sometimes to be pleased, and sometimes to be angry. When I do well, thou art pleasant to my conscience: when I do ill, thou art as a Lion to me. Psal. 18.25, 26. With the godly, thou wilt show thyself godly: with the righteous, thou wilt be righteous; with the perverse, thou wilt show thyself perverse. Therefore, I beseech thee, change this misery of mine, change it to happiness; change my sinful state, to a holy and blessed estate; change my spirit, which is addicted to the world, and worldly things, to spiritual and gracious intentions; that it may intent only the things that belong to thy glory, and to my own soul's health. God is the God of changing; and though there be no shadow of changing in him, yet it is he that makes all the changes that are in us; james 1.17. both in this little world, and in the great world about us. Now I come to the last point, a word of it, because the time is past. The time, And the means. The time, In the twinkling of an eye. And the means, The blowing of a trumpet. Therefore as my Text is short, a moment of time: so I will endeavour to speak of it, in a moment as it were. The Apostle saith, all this shall be done in a moment, in the twinkling of an eye. This is the greatest wonder of all the rest: the mystery was never great, till now: that there should be such a deal of work, done in so small a time. A moment, is nothing. The word signifieth an atom, a thing that cannot be cut into quantity: a very punctum, a mo●e in the Sun, which no man can cut, or divide it into pieces; it is a thing that cannot be distinguished. So his meaning is to signify unto us, the shortest time that can be. For certainly, we must needs imagine, that these great things must require some time. For, first of all, when the Lord began to make the world, he took some time; he took six days, to make a distinction, and division of the work. Therefore also it is likely, that at the later end of the world, the Lord shall take some time; although it shall not be so much, as that was. Secondly, again it is needful, that there should be some time; because of the observation that God's children must make of these actions. For if all things should be done in a moment, and hurried up in a confusion, the children of God should want a great part of their instruction, and a great part of their comfort. For this is one part of their delight, and comfort, to see how the world shall be destroyed; to see how the dead shall be raised; and themselves to see how their bodies shall be changed, to see how the judge shall come. This shall be a great part of their learning, to understand these things; and without distinction of time, it is impossible, but there would be a confusion wrought: Therefore it is needful, that there should be an interpose of time. Therefore the Apostles meaning, is not to be thus taken: that there shall be no time in the doing of these things. But his meaning is this; that the time shall be so short, that it shall not be perceived, or conceived to be agreeable, to so great an action: The Lord shall do it so speedily, as if it were in the twinkling of an eye. For the Apostle speaks here, out of an earnest desire, (as he doth in other Epistles, when he would set forth a thing to the full) he speaks in a kind of holy hyperbole, in a holy excess; therefore he saith, it shall be in the twinkling of an eye, to signify, that the Lord shall do it in such a trice, with such quickness, as it is passed all the understanding of men or Angels; that such a great thing should be done upon such a sudden. So I take the twinkling of an eye to be understood. So to conclude the point. Use. We learn, that God works upon a sudden when he gins to work. Therefore this shoul● comfort us, that no man should despair of his well-being with God. For God is able to work upon the sudden; he requires no time to work in. He calls some men at one hour, and some at an other. A man that hath been a wicked liver all his life time, (perhaps threescore, perhaps fourscore years) he grows desperate in the sight of his sins: and thinks that all time is passed for recovery. No, he is deceived: the Lord can work without time, he requires none. Hast thou so much life in thee, as the twinkling of an eye? hast thou so much time as a moment will answer to? if there be so much, there is hope still. If there be but so much breath, and life in a sinner, that a man may say he will not die, till he have twinkled his eye once: if there be but so much, there is hope of mercy, still, with God. But let us not dote upon this, and think upon the twinkling of an eye, or a moment: but let us take every moment to come unto God: For God works in a moment, and which moment he works in, that we know not. Perhaps this is our moment: God calls us now. Perhaps God's eyes twinkle now, for our good. Perhaps they will always stand hereafter, and never any more look upon us. Let it be our wisdom therefore, to take our moment of time: we know not how our time, is laid up in the hands of God: we know not whether God will give us another moment, after this. Let us therefore, apprehend this, while we have it: and let the grace of God work, while it appears to us; and while the motion of the Spirit offers it, let us embrace it, because we know not our own time. Indeed in ●he twinkling of an eye, the Lord receives a sinner, but whether we shall have so much time, as the twinkling of an eye to repent in, we know not. Let us therefore, take our moment, for there may be a moment of sudden destruction come upon us: and there may be a time to plague us, before our eye can twinkle. There may come a time to dazzle our eyes, to corrupt our understandings, and to infatuate our senses, before we can twinkle our eye. As a man that goes under a rotten house; the house falls, and destroys him, before he have time to look. So the judgement of God, like a mighty mountain, it may fall upon the head of a man, and crush his brains, and work his sudden destruction, before he be sensible of himself. Therefore, let us in the fear of God, take all time: and let us tell our moments. The Lord tells our times; he observes our moments: let us take our times; and seasons. And if we be thus prepared, the Lord can work upon us, in a moment: for he requires no time to work his great works: but he brings them to pass in a moment, in the twinkling of an eye. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.52. In the last trump: for the trump shall blow, and the dead shall rise incorruptible, and we shall be changed; for this corruptible, must put on incorruption, and this mortal must put on immortality. IT was a true sentence of S. jerom Jerome. that God hath kept the greatest doctrines unto the last times: and the chiefest and most marvelous things, be reserved for the very last end of the world. How the dead bodies should be raised? How they should be raised in a moment, in the twinkling of an eye? How there should be such a mighty collection over all the world, by the sound of a trumpet? What the trumpet should be? whether one, or many? Who should blow the trumpet? who should sound it? What should be the sense and signification, which the sound of the trumpet should give? And what should be the effects and operations that should follow after? These are those wonderful doctrines, and strange mysteries, which God hath reserved to the fullness of time, to the very consummation of all things. And although every one of us must be raised by the power of that trumpet, yet until the time that we hear it with our ears, we shall never be able to comprehend it in our senses, it being one of those things that are hard of understanding; and so hard, as perhaps the very Angel himself, that shall be set to blow the trump, doth not yet know what it should be, till he come to undertake his office. Therefore, I pray you, (that I may give you some more light to understand this dark and obscure Text,) let us consider some other places of Scripture, which do illustrate this. In Mat. 24.25, 26. Mat. 24.25, 26. our Lord jesus speaking of this same thing, saith, The son of man shall send forth his Angels with a trumpet, with a great sound, with a great noise, and they shall gather all the elect from the four winds, from the one part of the heaven to the other part of it. So that which the Apostle calls here the trumpet that shall blow, and the last trump, our Lord calls it the Angel's trumpet: for the Angels shall come in the mighty voice of a trumpet, and shall make a collection of God's people. There is another place also, that something sets forth this, 1 Thes. 4.16. 1 Thes. 4.16. where the Apostle saith, The Lord shall come in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a great noise, in the voice of the Archangel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the noise that seamen make, when they are weighing anchor, or when they are doing any great matter about the ship; they all give a noise together, that their work and labour might meet in one. This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or like the noise that Soldiers make, when they go forth with their Army against the enemy: they come with a mighty noise, to terrify the enemy. In that noise the Lord shall come down. He shall come down with the voice of the Archangel, and with the trumpet of God shall he descend from heaven, and the dead in Christ shall be raised first. So that out of these two places, we have some light added to this present place. For Christ tells us, that the trumpet shall be sounded by the voice of an Angel. Saint Paul saith, there, by an Archangel. But the Scripture useth no great difference of those, for the word is used promiscuously, oft times in the Scripture. St. Paul saith, it is the last trump; to show the difference of that, from some other. But that shall be the last, because there shall be no more news: there shall be no more message from God to men any more. And the Apostle saith in 2 Thes. 4.16. 2 Thes 4 16. he tells us it shall be in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in a certain general naval acclamation, and crying one to another, to help forward the common work. The general salvation must be helped forward by the sides of men. So the Lord expresseth it. Although, indeed, he can do it by himself, he can do it by his word, and there is no difficulty, and hardness in the matter: yet because the Lord would have us to conceive the mighty power, and work of his right hand, he sets it down by this. As suppose a mighty army of men were setting forward, and exhorting one another to break through the strong holds of the enemy: or as those that are in a ship, when they are about their necessary affairs, stirring up each other to show themselves men. In stopping of holes and leaks, or in weighing of anchor, or in hoisting up the sails, which is not the work of one man to do, but of all. Therefore the Apostle useth that word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here now we begin to come to the manner, how the Resurrection of the dead shall be made: and how the persons shall be summoned. And it shall be, by the voice of a strange and wondrous trumpet, that shall sound over all the world. That as the Roman Emperors used to call their soldiers to fight, by the sound of a trumpet, and after by the drum, which succeeded the trumpet, and is thought to be equal unto them: so the Lord shall then bring a mighty Armado out of the bowels of the earth, which in the conceit of men were gone: they were given as lost for ever. But the Lord shall then bring forth such an infinite army, as doth exceed the wit, and conceit of man to imagine. For our thousands, we shall have millions, nay for our single persons, we shall have millions at that day. And those that shall survive at the coming of the Lord, they shall be but a handful, in respect of the mighty army which the Lord shall raise and remount out of the earth, which shall then pay her tribute, with which the Lord hath entrusted her. Here, therefore, he shows the manner, how this shall be done; and he shows the great difference between the trumpet of God, and the trumpets of men. For though they be both taken in a simile from war, yet there is infinite difference in them. The trumpet of man, summons and calls only those, that are living soldiers; it calls the living to be at such an hour, present in the battle, to follow their colours, and to keep their ranks. But the trumpet of God, calls the dead themselves, by a strange sound. It shall penetrate the bowels of the earth, and shall speak unto dust and ashes which is dissolved to nothing, to rise, and come in presence before the Emperor, to come before God. Again, there is another marvelous difference. When the trumpets of men sound, than the armies gather together, and kill and murder each other: there is nothing but death and murder, slaughter, vastation and destruction. But the trumpet of God, it calls men to no death, but to life, and sense, and glory, and abilities. So contrary is the Trumpet of the Lord, to the trumpet of man! and yet it hath some similitude, and divers conveniences with it: which that I may in order observe. Division into 6. parts. We will first consider, what this trumpet is. Secondly, why it is called the last trump, in respect and difference to some other. And thirdly, what this trumpet shall do, when it shall sound, for the trumpet shall sound. Origen Origen. translates it well, the trumpet shall trump: so the Greek words have it. That is, it shall sound after one manner, after the music that God shall appoint to sound out of such a hollow, long, musical instrument; and what shall be the effect of it in the substance and the matter: for it shall be a voice significant, that men may understand it. Fourthly, the effect and operation of it: that so soon as the trumpet shall sound over the whole world, presently the dead shall rise incorruptible. The very wicked themselves, shall then be incorruptible, as concerning the integrity and perfectness of their members: but not as concerning the happiness and joy, which the children of God shall be possessed of. Fiftly, the Apostle shows us the reason of all this. For saith he, it behoves it should be thus: for it must needs be so. It must needs be so, both in respect that it is impossible for this corrupt body, to enter into incorruption, unchanged and because also, that congruity stands with divine justice, that that body which had been before corrupt, should be invested with, and put on incorruption, that every man might take, and receive his reward, or punishment, according as he hath done in this corrupt flesh. Lastly, we are to consider the sweet metaphor in the word, to put on. Where the Lord shows us, that now we have the rags of corruption upon our backs; we have this flesh: but instead of that, God will give us that blessed garment, that fine linen spoken of Rev. 19 Rev. 19.8. that fine silk, that is, the justification of Christ, which shall be unto us, as the soul is to the body; a perpetual rich vesture, to keep us from the wrath of God, and to preserve us in eternal happiness for ever. Of these things briefly, and inorder, as it shall please God to give assistance. 1 Part. What Trumpet this is? First, concerning the word here used, a Trumpet. That the word trumpet doth signify either properly the instrument musical, for the gathering of men together; or metaphorically, something else that doth the like office, every man easily understands. But in which of these senses it is here to be used, it is not easily determined. For it is very likely, that indeed the meaning of the holy Ghost is, that there shall be properly a trumpet, that shall sound: a very material trumpet; although, perhaps, it shall not be of the same matter and metal, that ours is of; yet notwithstanding it shall be some kind of instrument, that God shall prepare to make the like sound, as a trumpet doth. And that this is likely to be true, the letter will carry it. The letter must never be shunned, except there be some kind of inconvenience, that will follow upon the literal exposition. For where there is no absurdity or inconvenience, we are bound in conscience to expound the Scriptures in a literal sense: and where it includes any absurdity we are to leave the literal sense, and to take another which is analogical. But here, because the letter will carry it; and chief, because the Apostle repeats it twice, it is a great argument, that it shall be a true material trumpet. For first, the Apostle saith in the verse going before, the last trumpet: and then he shows the effect of this trumpet, it shall blow, or sound. Our Lord Christ useth the same word in Mat. 24. Mat. 24.31. and St. Paul expresseth the same in 1 Thes. 4. 1 Thes 4.16. Therefore it is an argument, that properly and truly it is to be understood a trumpet, as we in our sense do apprehend it; although the matter, and effects, and use of it, be higher than any trumpet in the world. Again, another reason is this; When the Law was given in Exod. 19 Exod. 19.16. there was a trumpet with a high shrill voice, which increased more and more. I demand what that was? Surely it was not made of metal, or any artificial composition, as those that we have; yet the Lord made it in the clouds, even the sound of a trumpet: he made it more exact, and perfect by his power, than any man can do by art and invention. Therefore, as then at the promulgation of the Law, there was a true distinct noise of a trumpet sounding, that the people perceived, and conceived it to be the voice of a trumpet: so likewise, when the new law shall be given; that is, when the fullness of all things is come, at the Resurrection of the dead, there shall be a created voice, which shall be loud; and it is likely, that it shall be a true material trumpet. Notwithstanding, perhaps, not after the common frame of men: yet it shall be so ordered, as that a man may distinguish it, and say, it is the voice of no other instrument, but of a trumpet. Lastly, it appears by this, in that the great God is able to make one flash of lightning to shine from the east to the west in a moment; and he is able to make one thunder, to crack about in the air, and all the air to continue it to the end of the hemisphere. Therefore it is also most probable, that the Lord shall make the noise, and sound of a trumpet to be dispersed and diffused over the face of all the earth; and not only over the one hemisphere, but over the other also, where our Antipodes lie buried, and do look for the Resurrection, as well as we. But although I think this to be the better, and more sound interpretation, because it agrees with the letter, and because also it agrees with other Scriptures. As that the law was given in Mount Sinai, with the sound of a trumpet; and that the gathering of the people also, Numb. 10.2. the convocating of of them, was by the sound of the two silver trumpets. Although these things lead me to imagine, that it shall be a true material trumpet that God shall make; that is, of a matter of his: although not of the same matter that men's trumpets are of, but shall be a trumpet made after the wisdom and power of God: yet the Fathers (most of them) go another way. They say, it is a metaphorical trumpet, a trumpet by way of allusion. Because great Kings, and Lords, and Princes, have their trumpets go before them, to signify their coming: so the Son of God, that shall come as a great King, he shall send his Angels before him, that shall give notice of his coming: and the Angels shall gather all together to the judgement seat; and when they are gathered together to the Throne of judgement, than the Lord shall come down; then the judge shall come. So they will have the sound of the trumpet to be, before Christ come down from heaven. And they have thought, that from the top, from the heavens, unto the place where Christ shall sit to judge, (which shall be near the earth) in all that space, the elect shall be gathered from the four winds of the earth, they shall be gathered into all that space of the air. To understand this the better, we are to remember what trumpets we read of in the Scripture, that hence we may see what shall be the use of this trumpet we now speak of. There was first a trumpet for counsel, as we may see in Numb. 10. Numb. 10.2. The Lord bade Moses make two silver trumpets, wherewith they might call the people together. And when one of them blowed, that was a token that the Elders should sit in Counsel, about some matters of necessary concernment, about the Army and people of God: when one trumpet sounded single, it was for matter of counsel. There was another trumpet, which was the trumpet of danger. As when there was any great mischief, any sedition, or uproar in the tents; or when the enemy made an invasion; or when there was any plague, or sudden judgement, then both the trumpets. The two silver trumpets, which Moses had made, were appointed to be sounded; and then, not only the Elders, but also all the people were to run together at that common calamity, to see what the matter was. As if there were fire in any of the Tents, both the trumpets were to sound: and all the people to assemble together. The third trumpet, was the trumpet of banqueting, or of feasting. And that was in the month of September especially: in which month, Ver. 10. one of the feasts is called, the feast of Trumpets. There is also the feast of Tabernacles, and the feast of Expiration, in the same month: yea and all the feasts and banquets that they had, throughout the year; they were to celebrate them, by the voice of the trumpet: the trumpet sounding now, in a plain tune, or plain accent. The fourth trumpet, was the trumpet of removeall, when they were to remove out of their tents. For always when the tents were to remove, at the first sound of the trumpet, Verses 5. & 6. the quarter of judah rose, and marched forward: At the second sound, the quarter of Ephraim: At the third sound of the trumpet, the quarter of Dan removed. And so these sounds of the trumpet were made, not with a plain tone, with a common accent, but with a descant. For the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of which word, Tarantara, which is the proper voice of a trumpet, is derived. Therefore the best and most learned Divines, turn those places Tantararizabitis, according to the proper voice of the trumpet, For they were to use descant, and division, and flexure, when they were to remove from place to place. Matth. 6.2. The fifth trumpet, is the trumpet of Manifestation; of which Christ saith, Matth. 6. When thou givest thine alms, blow not a trumpet, that is, make it not manifest to all the world, neither be arrogant, and vainglorious of that thou dost: but do thine alms in secret, let not thy left hand know, what thy right hand doth. So that the trumpet of manifestation, is a metaphorical acception; and according to that, the Fathers expound this word here, of a trumpet. Isay 58.1. The sixth trumpet we read of, is the trumpet of the Gospel, of which it is said, Isai. 58. Lift up thy voice like a trumpet; be not silent, but speak aloud: Tell jacob of his sins, and judah of her transgressions. This is that trumpet which hath blown ever since the ascension of Christ, and shall blow till his descension again from heaven to judgement. The seventh and last, is the trumpet of judgement; the last trump, as the Apostle calls it. Now in all these trumpets, there is a reference to this one trumpet, which we are to speak of. For it is certain, in this great judgement, there is a trumpet of counsel; the Lord himself shall enter into counsel with the blessed Persons in the Trinity: he shall (as it were) enter into counsel about the destruction of the world, about the collection of his Saints, about the eternal doom, what shall befall them, and how they shall be. And although the things are counselled of him before, and he knows from everlasting: yet it shall be then published, it shall be acted now. As the counsel that a King gives for war, or other intendments, which way he may best invade the enemy, and which way he may best work his own designs. And so for the trumpet of danger, in war. Now the Army of God shall be summoned every where, by his mighty command. He shall gather his chosen, and they shall stand at his right hand; and he shall collect by his power the reprobates to stand at his left hand: and accordingly he shall doom those his enemies. Luke 19.27, Bring those mine enemies before me, that would not suffer me to rule over them, and slay them here before my face. And it is the trumpet of feasting too. For there was never such a Supper as that shall be; the Supper of the Lamb. Apoc. 19.9. Blessed are they that are called to the marriage Supper of the Lamb. I say the bidding to the supper of the Lamb, is nothing else, but the fullness of glory, which the Lord shall invest his children with, at his coming to judgement. This trumpet shall call us to that supper; to that banquet, which shall be a continual feast, to last forever. And for the trumpet of Tents, the trumpet of Removeall; it is manifest it shall be so. For there is no such removing in the world, as that shall be. For some men to remove to hell, and other some to remove to heaven: it shall be the greatest kind of progression, that ever was taken. So that this last trumpet, hath an emblem or signification of that also. And for the trumpet of manifestation, we know it is that. The Lord shall manifest at that day who are his; and he shall manifest every thing, tha● hath been wrought: were it never so close, and secret, it shall then be brought to light. And as the face of man, or woman is known one of another, by their aspect, now; so then, the thoughts and secrets of the hearts shall be mutually known, and understood one by another. That is the light, that shall reveal all things; it is that that shall manifest all things, that is the trumpet of manifestation. As Christ saith, Matth. 6.2. Blow not a trumpet before thine alms, do not manifest it. The manifestation of things indeed, never comes, till the end of the world: and then, every thing shall be manifested. Those things that are hidden from the eyes of men, now; either by the policy of men, or by the connivance of God, (as there be many things that are) though now they were never seen by any eye; then they shall be manifest, and laid open. And for the trumpet of the Gospel, this trumpet shall be truly that: for this trumpet shall be the fulfilling of all the Gospel. When the Lord shall gather by the last trump, those whom he hath raised before, by the trumpet of his doctrine; by the holy trumpet of the Scriptures; by preaching of the Word, by the Sacraments; them that he hath roused by baptism, and by his gracious admonitions in this world, he shall then bring upon them another sound, which shall tend to the like effect, to the same purpose, to put them into glory, which his voice had raised before unto the holy war, against the devil, and the flesh, and the world, in this life. So that this trumpet that we here speak of, is the miracle of all miracles: it concludes all that was before it, it comprehends all perfection that may be imagined. It is a voice magnifical, a voice angelical, it is a voice terrible, it is a voice that hath life in it, a voice that shall give life. It shall be a voice so full of majesty, as that all the world shall be taken with amazement, and astonishment: the best children of God shall not be without fear, saith St. Cyprian, Cyprian. at that day. And saith St. chrysostom, Chrysost. Woe is me, when I think of that fearful day. For although we should be so prepared for it, Rom. 13.11. as that we should lift up our heads because our salvation draws nigh, yet saith he, I would see any Saint of God, that dares look there, with a confident countenance. For though our justification by Christ, shall give us comfort, yet love and fear, shall be mixed, and mingled together, a filial fear shall possess men, in the hearing of the silver trumpet. It must needs therefore, be full of majesty, and terror. As St. Austin saith, Aug. You know, brethren, that a trumpet hath not so much delight in it, as fear, and trembling: having naturally a kind of music in it, which makes the body to shake and shiver in the parts of it; and that most of all separates a man from himself. So shall be the voice of this great and mighty thunder, which God shall give, that it shall sound in the manner of this musical instrument: of this special instrument, that gave the Law, and that set forth the Prophecies; and that was used at the solemn feasts. It shall be full of majesty, and full of comfort, and joy; and yet it shall be with fear, and terror to the best of them that shall hear it. For as the voice of God was so great, when the Law was given, that Gods own people could not endure it; Let not God speak unto us, Exod. 20.19. but let Moses speak: Let not God speak to us any more, for than we die for fear, the chosen people of God, were fain thus to say. So at that day, those that be the most sanctified; although they shall be full of joy in one respect, that their redemption is consummate in Christ; yet that joy shall consist in a mixture, and mingling of fear. For it is befitting Gods children, as they love him, so to fear him: to fear him in love, and to love him in fear: to yield unto him all submission, and reverence, that they may be reconciled, and made one in those contrary passions, fear, and love; which is a sweet union, and reconcilement in the contemplation of one, and the self same God. To conclude therefore, this point, concerning this trumpet, and what it is, One saith, That the trumpet, is properly a priestly instrument; a holy instrument, for holy purposes. But he spoke this above his clement. Chrysost. St. chrysostom saith, The presence of the Lord jesus Christ, is this trumpet; this silver trumpet, which shall pass through the world. And St. Theophilact his scholar and follower; Theophil. he saith, This trumpet is nothing else, but the will of God, the command of God, which shall run thorough the world, as it is said in the Psalm, Psalm. 147.15. the word of God runs swiftly, and fills all the world. And St. Augustin in his Epistle to Honorius, Aug ad Honorium. saith he, In the name of a trumpet, the Lord would have us to understand some most evident, and rare thing. And he saith in his Epistle to Constantius, Aug. ep. ad Constantium. not knowing what to determine of it; In the last trump, that is, that sign which God shall give last to the earth, whatsoever sign that shall be. St. Ambrose Ambros. thinks it is nothing but the coming of the Lord; signified by the noise of a trumpet. As Princes, and great men, and noble men, when they come to a Town, have it divulged, and manifested before they come, by the sound of a trumpet. So this same sound of this trumpet, here spoken of, is nothing else, but the manifestation of the presence of the Son of God. Genebrard Genebrard. upon the Canticles saith, The trumpets of God are of two sorts; the one, is paginall, the trumpet of his word; which is written clearly in this life. The trumpet here, is manifested by paginalls, by leaves; that is to say, the holy Scriptures, contained in so many books. But the trumpet at the coming of Christ, it shall not be in pagina, but in praesentia: In the presence of the Son, with the voice of the Son himself. According as it is said, joh. 5. joh. 5.25. there are many that sleep in their graves, and monuments; that shall hear the voice of the Son of God, and shall rise again. Thus the Fathers seem to incline to that opinion, that the voice of the trumpet shall be metaphorical: that it is an allusion and a figurative speech. But howsoever, this it is most certain, that it shall be a sensible voice which shall be heard: that as St. jerom Jerome. saith, they shall hear with their ears, and go along with their feet, unto the tribunal seat of judgement. The best, therefore, that we can say and conclude of it, is this, (according as we see but in part, 1 Cor. 13 9 we understand but in part, in a dark riddle, while we live in this world, the Lord shall then create a voice in the air, an audible voice in the air, which shall run through all parts and passages of the world, and it shall be so mighty, and so powerful, as that the dead bodies in the grave shall hear it. Every thing hears, when God speaks. The waters heard the voice of Christ; the winds heard the voice of Christ; the devils heard his voice, the rocks and stones heard him. So there is an obediential power in every thing created: and it cannot but hear, when God speaks. This is that trumpet: that is, a voice that shall be modulate, and framed whether it shall be to descant, as it is very likely; or to a plain tune. But howsoever, it shall be a voice, and a voice like the sound of a Trumpet, which God shall frame in the body of the air. Who shall blow this Trumpet? But who shall blow this trumpet? who shall sound it? Here the curiosity of man, must lay the hand up. on the mouth, and surcease. It is a damnable thing, for a man to inquire into that, which God hath not reveiled. Some of the Fathers have been inching and questioning about this point, who it shall be? but it is certain, it shall be the voice of an Archangel. Although the voice be properly the voice of the Son of God, yet it is not meet, that the voice should come from him: it is not meet, that the voice should be the immediate voice of the Son of God, that should blow in the air; but as the voice of a Crier or Herald, when the King comes to a place, is said to be the voice of the King, because he cries and proclaims not his own matters, but the Kings: So the Angel that shall be employed in this business, he is said to utter the voice of God, and the voice of Christ; from whom that which he utters, receives all the efficacy and power. And though it be the voice of an Angel, and by the ministry of an Angel, yet it shall be by the ordinance, and power, and authority of the Son of God, that shall make this voice. Therefore the Fathers resolve upon two, which they think shall sound the trumpet: Michael or Gabriel. They think Michael shall sound it, because he is the Prince of Angels: and in the Revelation, Michael & his Angels, Rev. 12.7. fought against the devil and his angels. But this is unlikely; for Michael there, is to be understood of Christ the Son of God, that fought with the power of satan upon the cross. But I rather incline to the other, that it shall be Gabriel the Archangel: who was he only that brought the news of Christ's first coming, in Luke 1. Luke 1. As he was used by God, to bring tidings of Christ's Incarnation, that he should be borne of a virgin, in his first coming: so it is probable, that he shall be employed by the same Majesty again, to bring news of the last coming of the Lord, when he shall come to judgement. Concerning these things, I will not be too inquisitive; neither would I have you to be too curious: for an Angel, or an Archangel it must be, for the word is so. 2 Part. Why called the last trump. I come now to the next thing, Why is it called the last trump? for if he call it the last trump, it hath reference to some others that were before it. And so it is true: for those that were before, were figures of this last trump: those seven kind of trumpets: Theoph. Oecumenius. Rev. 8. & 9 and especially, as Theophilact and Oecumenius observe, St Paul hath reference to Rev. 8. there are seven trumpets, and they all sounded: and presently there came vials of wrath upon the world, presently upon the sound of those trumpets. So St. Paul tells us, that there shall come trumpets between the time that he wrote and spoke these things; and between the last trump that shall sound, there shall be other trumpets than this. That is, those seven before spoken of, which in the time of the Roman Empire, the Lord uttered himself by expressing his will in them; and also in the time of the Christian Empire. And indeed, in the time of all Christian Kings, these trumpets have blown; and indeed these silver trumpets blow daily, if we could understand what were the right meaning of them, and what the news of them were. And if there do not one of these trumpets blow now, a man cannot tell what to determine, when there are such common combustions in the world; when there are such wars and rumours of wars; and such rise of one Prince against another; when there is such common effusion of christian blood. Certainly this is a rare shrill trumpet, which should be wisely, by the cautelous and diligent hearing of every christian soldier observed, to prepare them for the battle, to prepare them for the day of the Lord, because it cannot be long, before the last trump blow. These trumpets, indeed, go before, but they are signs that the last trump is coming after; and perhaps it shall come at the heels, and overtake the former, before we be ware. Aug. For as St. Austin saith well, the Trumpet useth not to sound at midnight, but in the morning, and at the evening: so (saith he) the Lord's trumpet sounded in the morning, when he gave the law, at the promulgation of the law, at the building of the Tabernacle, at the dedication of the Temple, it sounded in the morning of the world. And now it sounds at the evening, at the later end of the world; it gins now to sound, if men will open their ears to entertain it. But for the other trumpet, (saith he) it may well be, that the last trump of all shall sound at midnight, that when men are quiet and secure, and give themselves to profound sleep, that then the Lord may take them napping: that as they have been careless and negligent in his ways before, so God shall take the advantage, and come upon them upon the Sabbath day, and upon the Sabbath day at night, when men use quietest, and with greatest repose, to lay themselves to rest. It is the last trump. And why is it called the last trump? Because God will have no more messages to man. When the trumpet hath sounded, there shall be no more news, nor no more intercourse between God and man. Till that trumpet sound, there is a daily intercourse between heaven and earth: the Lord sends us news by his word, he sends us news by his Sacraments, by his punishments and afflictions, by his blessings and fatherly preservations. The world is full of his gracious trumpets, which are ever sounding, either to make us better, and to bring us from sin; or else to discourage and harden us, if we go on in our ill doings. Still there is an intercourse between God and man; but when the last trump shall blow, all such intercourse shall cease: Those that have done well shall go into life, Mat. 25.46. and shall have the perfect vision of God, without any more news or message from God to them: and those that have done ill shall go into everlasting fire, and shall have a continual privation, and absence of God, without any hope of seeing his face any more. This is called the last trump, because that after the trumpet hath blown, there shall be no more change, in the dealings and affairs between heaven and earth. I see the time almost past. 3 Part. What sound the trumpet shall give? I come therefore to the next thing, what the trumpet shall sound? For if the voice shall be sensible, than it must needs have some signification, and must utter something, that men must understand. For it is not enough to say, that it is a voice of a trumpet, an inarticulate, and general sound, and no word: for it cannot be so. And though the trumpet of God shall sound, it shall not be so dull, but it shall have a more sweet and significant impression; to teach men what they have to do. Therefore the Fathers have gone so fare, as to express what words the Trumpet shall sound. St. Jerome, Jerome. and some of the Fathers with him, say, the words that the trumpet shall sound, shall be, Arise ye dead and come to judgement. Therefore, saith he, I am so possessed with this, I am so possessed with the assurance of this, that to what place soever I go, if I go to my study, if I walk, if I eat, or drink, if I lie down to sleep, whatsoever I incline myself to, me thinks I ever hear in my ears, the voice of the trumpet sounding, Arise ye dead and come to judgement. But the holy Father may seem to speak, rather out of a high strain of fervent zeal by allusion, than of any certainty that the trumpet shall so sound. Theophilact Theophilact. saith, the trumpet shall sound to this effect, Draw near, for the judge is at hand, the judge is before the door, prepare yourselves. As Isay saith, The voice of a crier, Esay 40.3. Prepare you the way of the Lord, make his paths strait. This indeed is more agreeable to the Scriptures. john Baptist that prepared the way before Christ, he was a type and figure of the Angel Gabriel, that shall found the trumpet to prepare the way of the Lord: and shall give a sensible and significant note, what he would have men to do. But this it is sufficient for us to point at, because we know not the certainty of it. It shall be such a voice, as shall give sufficient warning: it shall be a voice, that shall be sensibly perceived: the intendment of it shall run over all reasonable ears: there is none shall be so deaf, or so dull, but they shall hear and apprehend the meaning of it. But what word it is, whether it shall be articulate or no, it is not left for us to inquire after. Howbeit we honour the invention of the holy Fathers, because they tend something to the rectifying of manners, and for the stirring up of men's affections for this purpose. 4 Part. The effect. Now follows the effect and operation of it: when the trumpet shall blow The dead shall rise incorruptible. This is that wondrous effect that the trumpet of God hath: this is the great difference between the trumpet of God, and the trumpets of men. For they work death and destruction when they blow, and sound to the wars: but this trumpet of God shall sound to life and immortality. But this shall not be in the power of the instrument, but it shall have this force by the power of God, and from the power of Christ, unto whom God hath given all judgement and power, to raise and to change the quick and the dead. But what is this that he saith, The dead shall rise incorruptible? Some think it is only meant of the Saints, because all this discourse of the Resurrection, as Beza Beza. and some other Divines observe, is restrained to the Saints. But the former part of the Apostles discourse, is more large: and so also may this be taken; that not only the bodies of the Saints shall be incorrupt, but also the bodies of the wicked. But how? Saith St. Austin, they shall be in the fullness of perfection, of the parts, and members; they shall all rise incorruptible; they shall have bodies that shall never be obnoxious to corruption and destruction, but shall last and endure in the fire for ever. They shall have a brain, and a wit, that shall never be dissolved; they shall have a memory, that shall never forget their wickedness, and sins that they have done, and the blasphemies they have committed against God, and the abominable actions they have done in the tabernacle of this flesh. They shall have the proportion also of men and women, in their true frame, and proper stature; and not as being lame, or blind, or the like, as perhaps some of them died; But they shall be raised in the fullness and perfection of their members, and parts: howbeit it shall be so, as it may most dispose them to eternal torments, that they may be able to endure; that is all the reason why God raiseth them uncorruptible, that they may be able to endure the corrupting causes. For those causes that seem to corrupt any thing in the world, as sorrow, and fear, and malice, and vexation, and torture of the flesh, which a man would think in time, would bring any thing to an end: yet they shall not be able to corrupt them. Therefore saith St. Austin, Aug. though they shall be raised incorruptible, yet after a sort, they shall be corrupted by the pain and torment which they shall endure. But how? Not to be brought to a worstnesse or destruction, but they shall have an eternal life to suffer misery. Let us labour therefore, Use. and desire of God Almighty, to work our incorruption, to be not an incorruption to misery, but to glory: and that he would so work us to himself, as that we may be in a continual fruition and possession of his sweet and gracious presence, not to be molested and tormenled with the absence of God, with the loss of heaven, and the joys thereof, which the damned spirits think, if they had but a moment to live and repent them again, they would regain the things they have lost. And they cry out damnation to themselves, that they were so foolish to lose the time which might have been so employed, as that they might have been made masters of heaven, and possessors thereof. The dead shall rise incorruptible. And we shall be changed. That is, we, all those that belong unto Christ. Where we may observe, the Apostle still useth the we: although the Apostle himself were not changed, but after the manner of the common change, by death. But the Apostle doth this, partly, as I told you the last time, because of the common communion of the Church of God: whereas every man may say we: every man may take his neighbour with him: we have all one head, and we are all members of one body. And chief the Apostle so speaks, because he thought the day was near approaching, and he prepared himself every where. He thought that the time, and the day wherein he wrote this, wherein he spoke this, he thought that might have been the last day, and therefore that he might have been one of the number; and therefore he saith we. Now this change (as I said before) is commonly taken for the better: but it is true also of the Reprobate. After that manner of change we speak of, they shall be changed from a state mutable, to immutability: that which they are when they rise, they are for ever. They are not so now, for they follow the change of nature; they are subject to mutability, and variety; seven years make a great alteration in a man's life; and in the best life in the world, more years makes a greater impression. But the Lord shall then raise them to a settled state, to a state of incorruption; and whether they have glory, or whether they have misery, it shall be without change, it shall be in a kind of eternity, as the Lord himself is eternal. I should now come to the Reason which includes all; and to the sweet metaphor, where the Apostle expresseth himself in these words, We must put on. But I must reserve it till the next time. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.53. For this corruptible, must put on incorruption; and this mortal, must put on immortality. When this corruptible, shall have put on incorruption; and this mortal, shall have put on immortality: then shall be fulfilled the speech, that is written, Death is swallowed up into victory. 5. Part. The Reason. IN these words the Apostle renders a Reason of that former change & mutation, which shall befall the Saints of God. For this whole doctrine of the Resurrection, it must be so expounded of the Saints especially: howbeit it may be also further extended, even to the wicked and the reprobates. For they shall have a kind of change; as being made from mortal, immortal; and from corrupt, to be incorrupt: although it shall be for their punishment, and for their greater ignominy; yet it shall be true immortality, and a true incorruption that they shall receive; But as Beza, and the later, and best Divines hold, it is fittest for us to tie these things, and to understand them of that sanctified company, to whom the Lord hath promised, and will also vouchsafe, a glorious Resurrection. They must, therefore, as it is said before, be all changed: and they must be changed presently upon the sound of the trumpet, by the power of Almighty God: of which things, I will now make no repetition. Now because it might be questioned, what need we be changed? we desire rather to go to God. In this body, we desire supervestiri, to be over-clad rather with the glory of the Almighty, then to be naked, and to be stripped of this flesh, that we have here. We would go to Christ, but we would not go the same way to Christ, that Christ came to us: for he came to us by death, but we would go to him still without death. Therefore this the Apostle resolves us; and teacheth us that which he said before in part, That flesh and blood shall not inherit the Kingdom of God: that is, corrupt flesh, and blood; by reason of the corruption that is in it, by reason of the tainture of sin, it is subject to change, and mutability. For it is impossible, till it be reform, till it be cast into the earth, and mouldered to dust; and that it be prepared by the hand of God in the ground: until then, it is uncapable of heaven. So here he saith in the affirmative, Oportet, it must needs be so; it must needs be, that this mortal, must put on immortality, and this corruption, must put on incorruption. So when he hath given his resolution, that such a thing must needs be; then he lifts them up to the expectation of the time, when this glorious change shall be made. He tells them that it shall be, and whensoever it shall come to pass (as certainly it must be fulfilled) then shall also be fulfilled that glorious saying in the Scriptures, (wherewith he confirms himself and his authority, and is not content to speak, as an Apostle only, out of his own Apostolical power, which he had received from Christ: but he also fetcheth, some ground and help besides his testimony, from the Prophets that were before him) then, saith he, shall be fulfilled that happy word, that glorious word, spoken of by Isay as the most, and best Divines think, or by Hosea as some others think. And the word is this, Death is swallowed up into victory, that there is nothing left now in the tents of Christ's holy Church, but the voice of triumphs and trophies over death: and consequently, over hell, over sin, over sickness, over all infirmities and discontent whatsoever: For if Death be swallowed up in victory; the rest are much more swallowed up. For that is the greatest, and the last enemy of all: and if that be confounded, the rest must needs perish with it. There shall then be such a complete victory, as that look whatsoever a man casts his eye on; he shall see nothing but victory, and conquest, and glory, and life, and righteousness, and holiness; in stead of this wickedness, and misery, and distemper, and accidents whereto we are subject in this life. Then shall be fulfilled. So he notes unto us the goodly, and glorious time, in which the Saints shall have their full consummation and bliss. Then; than it shall be fulfilled, which is now prophesied, and promised: It shall be made up then, which is now but expected: It shall then be fulfilled in all, which is now accomplished but in one: the Lord jesus hath it alone in one. Now it is in the first fruits, than it shall be in the whole Harvest: than it shall be made good to the whole Church, which is now only performed to the head of the Church: that Death is swallowed up into victory. This I take to be the sense of the words. To proceed in order, First, we are to consider it as the words lie: and not as the logical rule would carry us. For logically, we have, A subject, A predicate, And a Vinculum or Copulate. The subject, is corruption: This corruptible. The predicate, is a certain change it must have: this corruptible must take, and put on incorruption. And the copulate, is the oportet, it must needs be so: and this mortal must put on immortality. And then after that, there is a blessed comfort that the Church of God shall receive. In the mean time she receives it, as being certain that it shall be: but then she shall receive it, as a full payment at that time. That Scripture which said, Death is swallowed up into victory; It shall then be utterly accomplished. Wherein we are to consider, First, that the Apostle confirms and strengthens himself by Scripture: by that which is written. Secondly, where it is written. Thirdly, the substance, and matter that is written: That Death is swallowed up into victory. Where again we are to consider three terms. First, what that is that is swallowed? Death, and all evil and mischief. Secondly, the term to which it is swallowed or consumed? to victory. Thirdly, the efficient cause, who swallows it, and what it is that swallows Death? that must needs be understood the death of the Son of God: the death of Christ swallows up the death of men, into an absolute victory. And then the answer to that question, How is Death swallowed up in victory: seeing it every day swallows us up, and consumes us; how then is Death swallowed up himself? And that is to be answered in these words; because the time is not yet come, When this corruption shall put on incorruption, and this mortal shall put on immortality, then shall be fulfilled this saying. Every thing is in its own time: when all things are done, that should be done; when all things are accomplished, that the Lord shall send before: then that shall come after. But we have it now, only in hope; we have it, only in the first fruits: we have it in some part, we have it in the head: then, we shall have it in all the members. We have it in some few, that were raised with Christ to be witnesses of his Resurrection, and they are pawns for all the rest. When this corruption hath put on incorruption, and this mortal, etc. Of these parts briefly, and in order, as it shall please God to give assistance. And first, to follow the order of the words. He saith, this corruptible, and this mortal: speaking of the bodies of men. For the soul of man, is neither corruptible nor mortal: as heretofore we have touched; Therefore those that understand these things of the Resurrection of the spirit; of the Resurrection of the soul, from vice to newness of life; they are extremely mistaken: and they abuse the word of grace which is here propounded unto us. For the Apostle speaks of that part which is corrupt and mortal; that the glory of God shall be showed upon it: and he saith, this very body; this identical thing; this Idem numero; not another body in stead of this; but this, which is now so corrupt. The body shall remain the same, although the accidents, and qualities, shall be rare, and glorious, which shall accrue unto it: yet it shall be one, and the self same body. As S. chrysostom saith, Chrysost. the self same it shall be, in the self same inches and quantity: although the qualities shall be altered, and it shall have gracious endowments; yet they shall be the same substance, they shall be the same bodies. And again, it is to be observed that he useth two words together, he repeats it: This corruptible must put on incorruption, and this mortal must put on immortality. And this he doth, not without very good reason. For it is no vain repetition of the same thing twice over, it is not S. Paul's purpose nor his custom, so to do: but he notes in us two certain infirmities, which the Lord shall stay, and staunch at that day, by that glorious vesture and garment of incorruption and immortality, which he shall put upon us. First then, our body is corrupt: that is, changing from one form to another; it cannot continue in the same stay. And secondly, it is mortal: that is, subject to utter destruction, to be altogether without any form. The first is the mutability which the matter, whereof we consist, cannot endure. You understand that in all things that are made, there are two great principles: the matter, and the form, besides the privation. The matter is so infinitely capable, and desirous of new forms, that it cannot endure long to stay in one state; still the matter desires a new form to come upon it; as being weary of that which it hath borne before. We see it in all things in nature. And though God work his own will, and his gracious wonders by that; yet notwithstanding it shows the variety, and disposition of the matter, which is still capable, and hath an appetite after a new form; and desires to be changed. In the fruits of the earth; The seed would not continue so a seed; but when it is cast into the ground, it comes to sprout and to spring; and from thence it comes to be a little tree, and so a greater: and then it comes to grow backward, it comes down again, and comes to be a dead thing. We see it in our selves. First, there is the matter of our nature; then we do not so continue, but it becomes an embryo, than it comes from that form, to be a child; and when it is weary of that, it comes higher. So God brings things to perfection, and then back again to imperfection. I speak only of the variety in the material cause: which as the Philosopher speaks, is the devourer of forms: it is ever desiring a new form to be set upon it. So God teacheth us by this, that the very appetite of the matter, shall carry us to the certainty of a new form; which shall be set upon us in that blessed day: because that this corruptible matter is ever changeable, and changing forms. It is certain, that God shall then stop the appetite of the matter; and give it a form which shall never be changed, and that it shall never desire to change. Here, nature never stays, nor is never content with any form: but we come from our prime matter, to childhood; from childhood we pass along to youth; and youth sends us to middle age; middle age brings us to dotage; and dotage sends us to our graves. And there we cease not neither: but still we seek for a new form; the matter still would have a new coat. None of these content us; but we desire of God a form that never may be changed. This corruption must put on incorruption; and this mortal must put on immortality. The other condition of our nature is, that as it cannot endure to be in the same kind; but still seeks new fashions, and new forms: so at length it comes to that form, that seems to extinguish it utterly, as if it had never been; which brings matter, and form, and all, to nothing, as a man would think: the goodliest temper; the stateliest comely body; the best and freshest countenance; the best brewed blood, and the sweetest colour: these which are the materials of man, it brings them all at length to a handful of dust; that a man would think that now the matter had quite lost its form, and that it should never desire a further form. For it is mortalized, it is brought to nothing, it is brought to stench, and corruption: and it seems to be drowned there, & there is no hope that ever it shall rise again. But yet still the appetite works: for the matter works still to the God of nature; and desires of him a new form, to give it a new garment. And the Apostle saith, that God shall hear that matter, and he shall regard the cries of it, and shall grant the petition that this dust shall make unto him: and he shall give it a new vestment; which shall be of such a fashion, as it shall never desire any more to change, and put off again. For this corruption must put on incorruption, and this mortal must put on immortality. 6 ●art. The metaphor. Shall put on. A sweet and blessed metaphor is this word put on. It must be put on, in stead of the rags we put off: for mortality and corruption stick close to us, not as a close-bodied garment sticks to the body; but as the skin and the flesh cleaves to the bones. And we can never put them off, and be rid of them: but by the common law, and necessity of dying, and rotting in the grave. There are only some few that shall have the prerogative, which shall live at the coming of Christ, they shall have a change, in stead of this death. But for us that must go the common way of nature, we know our doom. Now than this ragged garment, and vesture that we carry about us, by reason of Adam's sin, and our corruption which we have multiplied, and added to Adam's transgression: it must first be shaken off, by the omnipotent hand of God; it must be so purely, and so fully removed, as that no threads, nor no tagg of it remain: And then when that is done, there is time and place for the new robe to be put upon us, for that blessed garment which is to come in the place of this. But first, these torn rags must be cast away; they must first be put off; and then this blessed vestment which the Lord hath prepared, even the vestment of incorruption and immortality shall succeed in the place of this. So that from hence we see the truth of the former doctrine again. Saith S. Austin, the garment is one thing, Aug. and the thing garnished and decked is another; the garment is not the man, but an accident to the man: and it may be that he may be here, and that may be there; or it may be here, and he may be away: and yet notwithstanding the man may be the same. So, likewise, the bodies that the Saints have in this world: they shall be still the same bodies; the same in incorruption, that they were in corruption: the same body that it was when it was mortal; the same shall it be when it is immortal, the same in substance, but not the same in glory and quality. Tertull. For as Tertullian saith, the Apostle disputes of the glory of the bodies, and not of the substance of them. Therefore as a man that is of any state, and account in this world, he hath diverse suits of ; but he hath but one body: so it is true in this case, that the Lord upon one, and the self same body, shall pour multiplicity of garments, and riches of the raiment, which he shall give in that blessed day. The garment of beauty, the garment of eternity, the garment of strength, of wisdom, of all kind of excellencies, both of body and soul. The Lord shall sit them then with many changes of apparel; but still it shall be one, and the self same body. For this mortal must put on the glorious garment of immortality: and this corruptible, must put on incorruption. So the Fathers in the Greek Church taught their men and women in the Church to say, I believe the resurrection of This flesh. When we say the Creed, we say, I believe the resurrection of the dead, and the life everlasting. But still they, when they came to this article; they clapped their hand upon their breast, and said, I believe the resurrection of This flesh; punctually pointing at themselves, because the Apostle saith, This corruptible must put on incorruption; and this mortal must put on immortality, to show that it belongs to the person properly, and peculiarly to this very subject that he makes his proposition of. And this glorious garment, what it is, but the garment which God himself hath worn from all eternity. He is incorruptible, that is, unchangeable, and he is immortal; that is, it is impossible for him to grow worse. For God can never change from better to worse: and he shall give that power to the bodies of his Saints, that their perfection shall be so great, as that it shall not possibly be made better▪ and they shall be so singular, that it is impossible they should be made worse, or decline. For he shall set them in the highest pitch of perfection; in the top of excellency: that they shall receive neither majus nor minus; neither more nor less, neither better nor worse; they shall have no kind of change. This is that glorious apparel, that God puts on. The Lord is King, Psal. 93.1. he hath put on his glorious apparel, he hath girded himself with strength and majesty. This is that apparel which the Apostle S. james speaks of, when he saith That the Lord is without any change, jam. 1.16. or shadow of changing. This garment which God hath put upon himself from all eternity, he will vouchsafe in a degree, and measure, to his Saints in time: they shall be eternal from the time after, as he hath been from worlds and ages, to world without end himself, one, and the same for evermore. Now whereas he saith in the vinculum of this proposition, that Oportet, this must needs be thus; Use. that it can be no other way but thus. This thing the Apostle adds for our comfort and consolation: both to encourage us patiently to abide the stroke of death; because it must needs be so; for this corruptible must put on incorruption, and this mortal must put on immortality: and to assure us of the necessity of the glory that shall be: it cannot fail, but it must needs come so to pass, as the Lord hath promised: Oportet, it must be so. There are certain bonds that have passed from God to man, by the promise of the Almighty; that binds him to it. For the word of a King, is a King to a man: as Demosthenes saith. Demost. Therefore God hath bound himself unto us by his word, and by the promises he hath made: and likewise we are again bound by the necessity of congruity, by the necessity of fitness; that these things should be so. For it is of absolute necessity, in regard of the fall of Adam; and of our corruption, that we have contracted thence: that we should not enter into that blessed incorruption, till we have put off this corruption, which we have contracted. There is no meddling for a sound man, to come to them that are in the Pest-house; nor there is no conversing for a man that is well in his wits, with them that are in Bedlam: there is no mingling of Sheep and Goats together; there is no blending of light and darkness, of Christ and belial; there can be no communion and fellowship between corruption and incorruption. It is impossible that the corrupt body of man should be able to entertain, and receive that incorruptible crown of heaven: it will burst him in his feeble abilities. As is said of Semele, that when jupiter appeared unto ●●r in his full glory, she was exhausted by means of his Majesty; she expired and lost her life. So it is true and certain, this weak vessel cannot endure heaven, this corrupt body cannot abide incorruption: no more than Gunpowder can endure the approach of fire, for it will be swallowed up of it. Therefore the Lord prepared a habitation▪ and tabernacle for it in the earth: that by the earth he may bring it to be capacious of the glory they shall receive. Therefore there is this necessity that the Apostle saith, It must be thus. And this necessity is in three respects. First, in respect of the soul, when it is separate from the body. The soul is a part of a man, and the body is a part of a man as well as the soul; although it be not so great, and so excellent a part as that: but seeing that God hath appointed, that a body and a soul shall always make a man; we cannot say therefore, that the body is a man, or that the soul is a man, but only by way of eminency. But we must needs take the soul, as long as it is separate from the body; to be a thing imperfect, for it is not so much blessed as it shall be, when the body shall be reunited unto it. It is blessed as much intensively, but not extensively: not in respect of the society & company with the body, & with the glory, and beauty, and that joy of the holy Ghost, which shall be extended every where, as well to the body as to the soul. This the soul wants, and therefore they lie continually lingering & thirsting in expectation: Apoc. 6.10. How long Lord, holy, and true. They desire to be restored to their bodies, they be naked now; the sword is out of his scabbard now, the Lord hath drawn them asunder, notwithstanding they are both in ●●e hand of God. But then the Lord will again return the sword into his scabbard, when he hath cleansed & polished it, that it shall never afterward be separated. In this regard it must needs be, that corruption must put on incorruption. For the soul by the hand of God, is made uncorruptible and immortal; but the body is made both corruptible and mortal: therefore that the one may fit the other, the Lord must make it by a strange & wondrous change, he must make this corruption put on incorruption; that is, he shall so mould the body, by lying in the earth, that he shall make it by the power of his hand, he shall make it capable of that great incorruption which he shall give it; when the soul and the body shall meet together in one. The second reason of this necessity is this; because the good God hath ordained in justice to perform all things: and that according to that which a man hath done in this flesh, 2 Cor. 5.10. for we mst receive according to the things that we have done in this flesh, whether they be good or evil, as the holy Apostle saith. Therefore the Lord will have this corrupt body, which hath suffered pain here on earth; this body which hath suffered for God's cause; this body which hath suffered death; this body which hath endured the flame, and persecution; this body which hath suffered hunger, and thirst, and nakedness; this body that hath suffered infamy, and ignominy, reviling, and opprobries, as the Lord jesus did for our sakes; this body which hath been so brought under, and made as it were a laughing stock to the world; which hath been made a refuge of scorns; this body which bears the prints & marks of the Lord jesus Christ about with it; Gal. 6.17. this body which hath been in martyrdom, (so ignominious to the sight of the world, though it have been noble in the sight of God) this body that hath born all the brunt, and toil, & labour in affliction: this body must be glorified again, for that it stands with God's justice, that every man shall receive according as he hath done in this flesh, whether it be good or evil. Therefore it must needs be, that this corruption must put on incorruption, and this mortal must put on immortality: this very body that hath suffered, must be honoured: that as it hath suffered many evil things for God's cause; so it may receive many good things, for its own cause, & for the mercy of God, which shall be revealed upon it. And lastly, it is necessary it should be thus; Oportet, it must needs be that the body must go to incorruption, Aquin. by the way of corruption, as Aquinas well noteth: because of the conformity of the members to the head. Our Lord jesus Christ went this way; therefore we that are his servants, must not look to be above our Master, Luke 6.40. it is enough that the servant be equal to his Master. Christ is our head, he is our Master: & he could not come to immortality, but first he died; he was mortal, before he was immortal: and though he were not corruptible, although there was no change in his body, to corruption; yet he was mortal: there was a change in the colour, there was a change in his strength and life: these things were in him, for he was dead; & these things cannot consist, but in him that is dead. So much as he was corruptible, he had it for our sakes; he was mortal, he was dead and buried; and he testified his mortality three days together by lying in the grave. Therefore as Christ went this way, and could not go to heaven until he had tasted of death, first he must suffer, and so enter into glory. It follows therefore, Luke 24.26. that all his members must second him, and subscribe to that course which their Lord and head went, and be content to be like unto him; it must be with us, as it was with him; therefore this corruption must put on incorruption. That is, we cannot come to that glory, but by dying first: we must die, to live; first we must be in our graves, in stink and filthiness, that we may be raised to beauty, and strength, and perfection, according to the glorious promise which God hath made in Christ. Now the next thing to be observed, is the triumph of the Church, when this is done; when this corruption hath put on incorruption, and this mortal hath put on immortality: when this blessed garment is once fitted, when this vestment shall be once applied unto these bodies, as never to be put off again, Then shall be fulfilled this saying. This garment of incorruption and immortality, that is, this garment of glory and beauty, wherein God shall invest his Saints, it shall not be like these garments of ours, that are put upon our outsides, which cover only our outward parts. They touch not our entrails, they come not near the heart: but this blessed garment of incorruption, it shall run through all the veins of man; it shall possess him every where; it shall be as the life is in all the parts of the body; in every part there is life, as well as in the rest. It shall be as the health is; it is the breath of heaven, which runs through all the parts of the body: if one part or member be sick, all the rest are so too for company. It shall be as the soul is, in every part and substance of the body; the soul is in all the parts of the body; it is as well in the little finger, as in the brain of a man. And after this kind shall this garment be put on; not as our which we put on and off: not as our garments, which keep us warm in our outward parts, and never touch our inward. But this, as the Spirit of God, shall rule through the whole man; there shall be no part, nor no blood, but it shall be uncorrupt: there shall be no flesh in man, but it shall be immortal. There is no part, but it shall be garnished and adorned with this rare and singular quality, which shall run through the whole man, and shall possess him wholly; and shall take that root in him, as it shall be impossible for it to be extirpated: for it is the glorious hand of God, that shall plant them there, and nothing therefore shall be able to supplant them. We must put on incorruption. And it shall be so put on, as the sun puts on his glory, never to put it off again: as the stars put on their light, never to be eclipsed, never to have their light taken from them. We must not put on the robe, and garment of immortality, as Kings and Princes put on their gay and apparel. Chrysost. As St. Chrysostom saith, when Kings and Princes go to the bath on earth, although they be never so gloriously apparelled, yet when they go into the bath, they must put off their as well as other men: and when they go to their graves, they must divest themselves, and go after the order of other men. But the Saints of God shall not put on the of incorruption, as a man that goes to the bath; but they shall put it on, as God hath put on eternity: they shall put it on, as the sun hath put on his light, never to be dark. They shall put it on, as the moon and stars, which have the same beauty and figure continually. Although to us, it seem different, and the light of the stars are not seen in the day time; yet there is no hindrance in them, they have the same coat on them. The Saints shall have a garment, like the coat, and habit of the lilies; of which our Saviour saith, that Solomon in all his royalty, Luke 12.27. was not clothed like one of them: their garments shall be so fit, and so durable, and so sweet, and so natural; without any price, without any cost. The Lord shall then, fit the garment to the party. Making of garments, requires great skill, and much art: for it is no ordinary thing, for to fit a body truly, with a garment or vesture. But the Lord will show that wondrous art, in fitting this garment to our bodies, in such a wondrous aptness, in such a fitness, and proportion, and completeness, that in every part of man's body, there shall appear this beauty, and this comeliness: this glorious apprehension of these heavenly qualities, shall appear in every part of man. The Lord shall so fit the body, that the garment shall gloss, and beautify, and adorn the least part of the body. Therefore, let us lift up our heads, Rom. 13.11. for our salvation draws nearer, than when we first believed: and let us delight ourselves, and labour to put on this new garment, this blessed vesture, that we all seek so much after. We are tired with these stinking , Use. with these perishing vanities of the world. We are fain to perfume them with sweet odours, as the fashion of the times are now: we cannot endure the grain of our own bodies, but we must perfume them with exotic, and strange smells. But that garment shall be so perfumed, it shall be so amiable by the power of God, that it shall need no other smell, or perfume. The curiosity of our dispositions, cannot endure a garment, a year together. She is accounted a sordid woman, that wears that garment this year, which she ware the last: and she is neglected, and despised of her means, and friends. But the Lord shall so fit this garment, that we shall still take delight, we shall have a holy pride in wearing of it, and it shall still be the better for wearing, and have continually more splendour, and beauty, then when we first put it on. For this mortal must put on immortality, to all delight, and glory, to a lasting glory, and a continual gloss, and beauty that shall never fade, but still increase to the party that wears it. Now let our appetites appear, in desiring of it. When? when shall it be? And so I come to the last point, that I will trouble you with at this time. When great promises are made, all delays are tedious. Prov. 13.12. Hope that is deferred, kills the heart of man: therefore it is natural for us, still to call, and urge for the time, When, Lord, when? why, when this corruptible hath put on incorruption, and this mortal hath put on immortality: when this is done, as it is certain it shall be done, (for we have God's word and promise for it, we have the appetite of the matter, which still calls, and cries to God for a form: and we have the Lord engaged by example, and precedent, and by the head, and first fruits, Christ jesus, the head; when this is done) Then shall be fulfilled, that which was spoken. As if he should say, I speak not these things to you of myself; and out of my own Apostolical authority, which I might stand upon: but I speak them out of the writings of those men, that were illuminated by the same Spirit, from the writing of the holy Prophets. Then shall be fulfilled that which was spoken, or written. That word, that word of grace, that word of promise, that word which is able to make the dead revive: and the word is this, that Death is swallowed up into victory. Where observe; First, who wrote this. And then, the substance of the words. Concerning the first, the Apostle defends his authority, from ancient times: to teach us what we are to do in like cases. But this is a common obvious point, I will not insist upon it. Concerning the Author, Isay, and Hosea, are alleged for it; some holding with the one, some with the other. Certainly it is in Isay, in the true intimation according to the word, Isay 25.8. Isay. 25.8. where God promiseth the people a deliverance out of the Captivity of Babylon. He saith, God shall destroy death for ever, he hath swallowed up death for ever, or to victory, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 netsahh may signify both entrance into length of time, or else victory. Because victory properly respects the time, and that is true victory, which is not to be dashed nor daunted with any time: that is the most perfect victory, that is not daunted in any time. So in this respect, the word time, and victory is taken in the holy Tongue, for the same: and that which the Septuagint here translates the one, the Apostle in the Text, translates the other. Although indeed the Apostle follow the Septuagint, yet they have another translation beside: which is, God shall swallow up death for ever. So the Prophet Isays words I take to be the best and the fittest. Hos. 13.14. The other in Hosea, is in Hos. 13.14. where the verse following after my Text, is repeated expressly; but the words of this verse of my Text, is not there to be found. Therefore this I take to be the word of Isay. Observe now what the word is, that he useth for it: it is full of life, it brings men from temporal things, to the expectation of things eternal. The Lord speaks to them of a great feast that they should make, after their coming up out of the Land: the Apostle takes it to set forth the eternal feast. For it is to no purpose, to have these temporal things, and to be swallowed up of death, and hell. The Apostle teacheth us therefore, what construction we should make of the blessings of God in this life: to extend them in a high sense. They are never sweet, till then. The bread that we eat, should make us mindful of the bread of heaven: that is, of the glorious presence of God, which shall for ever delight us. And the honours, and preferments, that we have here, except they signify to us those glorious and stately seats of glory hereafter, they are rather plagues, and punishments than blessings. By death there in the Prophet, is meant the general Captivity: but the Apostle takes it for the death of the body. To victory is the term, and manner, whereto it shall be swallowed: But I should be too troublesome to enter upon them now. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.54. Then shall be fulfilled that word which is written, Death is swallowed up into victory. Oh death where is thy sting? oh hell where is thy victory? WHat is so weak, and again, what is so strong, as a Christian man? saith St. Ambrose. Ambros. He is exceedingly weak, because he is subject to any temptation: and incomparably strong, because he can triumph over death itself, which is the triumpher over all mankind. For what can he fear, that is fearless of death? and what is able to insult over him, that can insult over that which is the last of all terribles; which is the dissolution of nature? Thus the Lord hath tempered in the same vessel, great infirmity, and great valour, that he might show his own strength: for in man's weakness, is God's strength consummate. The Apostle therefore, to prove those wonderful things which he had said before; that this corruptible, must put on the garment of incorruption; this mortal must put on the weed of immortality: he doth now, as it were, bring into the minds of the Corinthians, the present spectacle; he lifts up their hearts to view it, as a thing acted and done before their eyes. As he saith to the Galathians, Gal. 3.1. that jesus Christ was crucified before their eyes, whom they never saw crucified: but he was so lively described unto them by his Gospel, that he saith, they saw it acted, and saw him really crucified, and all the passages of his death, and passion. So now, he would bring the hearts and minds of the Corinthians, to such a kind of contemplation, as to see the Lord God raising up the dead; and to see the dead putting on their new garments, their new coat of immortality, and incorruption. He represents all to the eye: and when he hath so done, he brings in a kind of insultation, a verse that they were wont to sing in victories, and triumphs. 1. Sam. 18.7. As in the triumph of David over Goliath; the women sang, Saul hath slain his thousand, but David his ten thousand: so the Saints of God, as St. chrysostom saith. Chrysost. Dost thou see (saith he) what a generous spirit is in the holy Apostle? how he paints before the eyes of the people, this most noble and divine endowment; this garment of incorruption, and immortality? and behold how he himself is rapt! And in that most heavenly and strange rapture, as a man inspired from heaven, he insults over death, lying under his feet; and treads upon the head of him that treads down all things else, and cries over him, Oh death where is thy sting? oh hell where is thy victory? This is the song of the Church, and that song which the Saints of God desire with full contentment to sing; and it is given to all them that are true hearted to the Lord, to sing this song with a full resolution. But when the time is come that it should be sung, the weakness of our nature, perhaps, will not suffice to it. For it is one thing, for a man to be valiant, when he is in health, and it is another thing, when the fit, and when the storm takes him: then to appear, that which he professed himself to be before; there are but few, that can come in the hour of death, to make this insultation. But all should aspire for it, and look after it; and should desire God to enable them to do thus, as St. Paul speaketh; and as many Saints, and Martyrs, have in their martyrdom, insulted over death, with these words. For this was often the motto in their mouths, Oh death where is thy sting? oh hell where is thy victory? Division, into five Parts. Now that we may proceed in order. First, we are to consider that which he saith, the word shall be fulfilled, which was written. And then, where it is written. And thirdly, what it is that is written. Death is swallowed up into victory. And fourthly, when this shall be performed; Then, then when our bodies are changed, and this corruptible hath put on incorruption, 1. Cor. 15. and this mortal hath put on immortality; then shall be fulfilled this saying. And lastly, the use and ground of all: that is to take heart, and courage; for these things are written for consolation. A man that can take no comfort against death, shall never have any comfort any time of his life: if there were no joy in our death, there could be none in our life. Therefore all this, is to renew the spirits of God's children, and to make them undaunted, when that great, and common Adversary shall cease upon them. The Insultation is in the 55. verse, 1. Part. The fulfilling of the prophecy. which is taken out of Hosea 13.14. Oh death where is thy sting? oh hell where is thy victory? Of these parts, briefly and in order: as it shall please God to give assistance. And first concerning the fulfilling of the Prophecy. The holy Apostle would raise up the Saints of God to applaud, and to take delight, and to gratulate one another, to see the fulfilling of Prophecies come to an end. For all Prophecies must be fulfilled: Matth. 24 35. and though heaven and earth should pass away, yet no jote, and tittle of the Law, and the Prophets can pass, till all be fulfilled, and accomplished. Now the Apostle brings to their mind, those sweet prophecies of former time: whereby he concludes the certainty of these things, which he now delivers to them. For there is no greater contentment to any man, that is a true judicious Reader of the Scriptures than this; to see that the things promised in the Gospel, are not yesterday matters; they be no new things, no late devises, but they be almost as ancient as the world: they are drawn out of the treasures of God in former ages, by the holy Prophets, that spoke in former times, what should come to pass in the fullness of time. And as St. Paul's manner is, still, he confirms his doctrine by the precedent doctrine of the Prophets: so here in this, saith St. chrysostom, speaking many infinite, incredible things; it was needful for him to set to a seal, and to conclude all, with the authority of some Author that had gone before. And he tells them, this is a word written; It is a book-case, it is no new thing which he saith, but that which God had inspired before, into the holy Prophet Isay, and the Prophet Hosea, and diverse others, concerning the same doctrine that he reveals unto them. Therefore, to conclude this point, Use. We should learn, by this example, to confirm our faith; to encourage ourselves by the constancy of God's word; the constant truth, which hath been from age to age. And that is it which must settle, and establish; if there were any thing which swerved from the common custom, or any thing that were new: then we might doubt whether it were from God or no. But because in all things it is so consonant to itself; and God is the same God of the Old Testament, and of the New, it is a great confirmation to us, to keep us from doubting, and from many scruples, which Satan the enemy of mankind, suggests unto us. 2. Part. Whore this is written. But where this word is written, or who is the Author of it, as I said, Divines do diversely interpret. Some think it is from Isay; some think it is from Hosea; and some, that it is a writing from them both: that it is two testimonies. It is not unlikely, that his purpose was to cite both the Prophets, two of them together: Matth. 18.16. that in the mouth of two or three witnesses, every word might be established. Therefore the first part of the sentence, is taken out of Isay, the second part out of Hosea. That in Isay, is Isay, 25.8. Isay 25.8. you shall see there, the Lord makes a banquet to his Church: and the conclusion of that heavenly banquet is this, God shall destroy death for ever, he shall swallow up death into victory, as it is here spoken. His meaning and purpose is there, to speak of the deliverance from the captivity of Babylon: but because there is no use in these temporal blessings, except we refer them to spiritual, (for these outward things be but as earnests of greater graces, which God hath reposed for us in a better world) therefore the argument follows: As the common Tenent of the Scriptures hold still, that from things present, we may argue things to come; and from things temporal, we may prove to ourselves the assurance of things spiritual: So the deliverance out of the captivity of Babylon, did signify to them, and was an assurance of the deliverance from hell; of the deliverance, from the bondage of destruction; of the deliverance, from the bondage of sin, and the bondage of death. Therefore the Apostle translates that, according to the meaning of the Prophet: which raiseth God's people to understand, that they had greater enemies to encounter with, then Babylon. And if God should have stayed his hand there, and have given them a mere deliverance, out of Babylon's country: they should be no better than men of a few day's continuance. For they must die, after that deliverance, and they had greater enemies than Babylon was, from whom they must desire to be delivered; and whom they stood in fear of; which would draw a more dangerous consequence, than all their enemies else beside. For Babylon could but enthral their bodies, and that but for a time: but hell would destroy both body, and soul for ever. Therefore God saith, he would destroy death, he would destroy the death of the body, and the death of the soul: the first death, and the second death: and he would swallow both into victory. That is, the death of Christ should get the mastery of them, that they should never need to fear them afterward: they should be so couched in silence, that they should have no power, nor strength remaining in them; but they shall be as though they had never been, they shall be so obliterate. Now for the other place, Hosea 13.14. Hosea 13.14. where the Prophet discourseth strangely, after a wondrous, and hidden manner. For I think there was never any man, but out Saviour Christ, was able to understand Hosea; no nor shall do till the world's end. To make a settled discourse, and a plain exposition of him, it is almost impossible: for he seems upon purpose to write in parables, and hard Enigmataes and riddles. Therefore he concludes his Prophecy, Hosea 14.9. He that hath wisdom shall understand this. For indeed, he that hath not wisdom, cannot possibly attain the knowledge of it. But this that St. Paul saith, may be taken in diverse kind of speeches: that either I will be thy death, oh death, (which is the best reading of all, and followed by the best Divines) or, oh death, where is thy sting? as the Apostle reads it here. The sum of the Prophet Hosea is this; to teach that God was purposed, and was willing to deliver his people out of the captivity of Babylon; and to have brought them quickly home again, and to have established them in their own country: But because they were contumelious, and rebellious against him, therefore their wickedness and obstinacy stayed his purpose: and therefore he would be death to them, and would not spare them, as we see in the sequel of the Text. But I will not trouble you with these thorny discourses. It is certain that that which is there written, may be taken many ways: and for me to show you the variety of Readins, were but to cast a stumbling block before your most holy faith. Therefore I will resolve upon the authority of the Apostle, which follows the Septuagint, and reads it thus, not I will be thy death, but, Oh death, where is thy sting? oh grave, where is thy victory? according to the Septuagint. For St. Paul follows the Greek copy; the translation of the Septuagint, in all places almost where he citeth Scripture. Howbeit, to gather that conclusion and proposition, as Hosea saith, by way of supposal: If my people had been good, if they had been wise, death should not have had power over them: but I would have been the death of death: the Apostle brings it in the way of affirmation, oh death, where is thy sting? Now the reason is this; where God propounds things by way of condition, there the Saints of God keep the condition always: and so the matter is true to them, which is propounded. As in Psal. 81. If Israel would have kept my ways, Psal. 81.13, 16. I would have fed them with the finest flower of wheat: but because they did not keep my ways, therefore they were famished, and perished. Out of this a man may gather, that a child of God that keeps his ways, shall be fed with the finest flower of wheat, with the best delicates that can be. So Hosea speaks by way of supposition, in the potential mood: If my people had been wise; if they had repent them of their sins, I would have done this great miracle for them: the Lord would have freed them from their captivity, and brought them to Israel out of Babylon, which he never did. Indeed, judah returned out of their captivity, but Israel did never return. If they had been penitent, God would have done this; but because they were not, and repent not of their rebellion; therefore God determined death against them. Use. Out of this, where the promises of God are hindered by the malice of men, the Saints of God can gather matter of comfort and consolation. For they keep the Covenant of the Lord, they repent them of their sins, they are wise when God strikes them, and their vexation gives them understanding. Therefore they conclude; if God would have done this to them, if they had been better; certainly he will do it to me, which desires to be better: if he would have delivered them, if they had repent; he will deliver me, which do repent before him in sackcloth and ashes. Those good things which the wicked cannot have, because they keep not the condition; we shall have them, because we keep the condition. You understand then, how these things are to be reconciled. Hosea speaks in the potential mood, that God would do this: but St. Paul speaks it in the indicative mood, by way of insultation: God hath done it. He will do it, because the Saints of God are found not truce-breakers; but they keep covenant with the Lord (as much as they can) by the help and assistance of his holy Spirit. This is all the difference, for that which is in the moods, and is uttered again in the tenses; it is of less moment. In that it is said in Hosea, the Lord shall do it; and St. Paul saith, he hath done it; as speaking of the time past. This is the nature of faith, to expound the promises of the Gospel, as things done actually, because they are as sure, being once signed with the privy signet of God, as if they were performed; There being no difference with God, between the things present, and the things to come. So in the hope of God's children, the promises of God are yea and amen. For in Christ jesus, all the promises of God are yea, 2. Cor. 1. 2●. and amen, 2 Cor. 1. So much concerning the Prophet, where it is written. Wherein, because that is the greatest difficulty, I thought only to observe, that the Apostle speaks in the confidence of faith; that it is now done, which the Prophet saith shall be done. And that which the Prophet Isay saith, he shall destroy death; the Apostle saith, he hath destroyed it: that is, then, when these things shall be done. And Hosea saith, I will be thy death; the Apostle saith, Where is thy sting, oh death. These matters (I say) must be expounded, as belonging only to the faithful; of whose resurrection the Apostle speaks in this Chapter, alone. For the faithful, do willingly keep the condition with God: they break not peace with him, but keep their covenant. Therefore that which the rebels should have had, if they had kept their truce, and covenant; that the godly shall have, because they do keep the condition of the covenant. 3. Part. What is written. Now I come to that which is written; the sentence of Isay is, Death is swallowed up into victory. Here is first a strange, and wondrous position; that death should be swallowed up; but of this I have spoken before, I will but touch it now. And then for the manner of the phrase, swallowed. And then the term, whereto, to victory. And then the efficient cause whereby, what it is that swallows up death: the death of Christ. 1. Swallowed. Concerning the first, we must understand, that according to the common speech of men; death is such a puissant, and powerful adversary, that there is no Prince in the earth, that can confront him. He is indeed, able to meet him, but he is foiled by him. Although indeed, death be nothing but the cessation of nature: because a man's sight fails him, therefore he is blind; because the power of hearing ceaseth, therefore a man is deaf; because the power of life and heat fails, therefore a man dies. Death is nothing but a privation; and by consequent, it is nothing at all. As the Sun when it is set, there is darkness, which is a matter of nothing, but the absence of the Sun. So death is nothing but the absence of life; nothing but a cessation of the powers in man. But because we conceive it after another manner, as a grievous enemy, as a triumphant enemy over all the world: therefore the Scripture condescends to our capacity, speaks in our language, and makes it as an enemy; Christ and it, as two enemies, encountering each other; and the one foiling the other, and so foiling it, as that there is no relics, or remainders of the one left, because of the great victory, and conquest of the other. The victory of Christ shall be so absolute over death, that there shall be no occasion of fear, because there shall be no step of death, that shall have being in the world. And this is marvellously set down by a metaphor of swallowing: that that monster which swallows all the world of men; that hath swallowed our forefathers, that hath swallowed all. The ages, and generations before us, what are they else but the morsels of death, which he hath swallowed to glut his stomach? and all cannot serve, but still he is craving. For death, and hell, and the grave are unsatiable, they are never satisfied; although they have abundance of income, and harvest, daily thrown into them. The metaphor is taken from those kind of ravenous beasts, which use not to chew, but to swallow their prey: and specially from fish, from Whales, and Crokodiles, which altogether smallow, and choke it up without any mincing the meat they receive. So the meaning is, that the death of Christ, swallows up the death of nature, and the death of sin, (the second death) that they have no more power over us. He shall swallow them, as the Whale swallowed jonas: he shall swallow them, that there shall be no more sight of them to live, and to be, and to have power: he shall swallow them, as the red sea swallowed up the Egyptians: he shall swallow them, as the fiery furnace swallows a little water that is cast into it, a sprinkling of water. It shall swallow them, as the mists, and vapours are swallowed up by the beams of the Sun; that there shall be no appearance of them afterward: It shall swallow them, as the dry, gaping, thirsty land swallows a little shower of rain, after a long drought: It swallows them up, as the weaker metals that are cast into the fiery furnace; that are so spent and consumed, as that there is no remainder, nor footsteps left of them. So is this similitude contrived, that the devouring death, shall be swallowed in the death of Christ. And whereto shall it be swallowed? To Victory. To victory. This is the strange term, that there is nothing now in the Church of God, but triumphs, trophies, and victory: there is nothing now but songs of deliverance, there is nothing but well-springs of life, to water every tree in the garden of God. The most strange, and complete deliverance that can be, is to be brought from all the points of slavery, to all the points of liberty. Such a victory is this, which is spoken of here: There shall be nothing but victory, where there was nothing before, but captivity. Where there was nothing but sickness, and after sickness death; and after death damnation, by means of the sin of Adam: Now there shall be nothing else, but life, and joy, and glory, and victory. And this is the happy estate, and condition of the second coming of Christ, and his presence, and possession of his children, at his coming. So we read it, and so the best Translations hold it, to victory. Some others read it, to contention: So St. jerom, Tertullian, St. Ambrose, St. jerom. Te●tull. Ambros. Aug. and St. Austin in many places, read it to contention. For saith St. jerom, it is a kind of contestation, a kind of law, and pleading in the court of God; between the death of Christ, on the one party; and the death of nature inflicted for sin, on the other party: and they shall enter into plea, the one against the other; and the power of the death of Christ, shall command, and overwhelm the power of the death of nature, and of the second death, which is of sin: by reason of the justice, and righteousness which is in Christ. For thereupon it comes to pass, that death is swallowed up into victory: because the death of Christ, hath answered the justice of his Father, and hath satisfied the wrath, which we had contracted against us. And by that reason, he shall cease the Commission of death, which is out for us, because of Adam's sin: Rom. 6. last. For the wages of sin is death: but because Christ was without sin, therefore he had no cause, or reason to die, but only for our sins; and so God is satisfied by his death, and is well-pleased in him, to give us life; because the actions that proceed from Christ, are not humane actions, but the actions of his person, the actions of God and man; and by consequent, able to merit for an infinite company, and to be applied to many worlds, (if there were any more than this) that is, to all believers to the end of the world, that shall have participation in his blood. They shall have (as they have a promise) forgiveness of sins, and sin being removed and forgiven, death hath no claim. But there was no sin in Christ, therefore death had no right to him, nor shall have to those that are in him; therefore death shall make a surcease, and be no more; but shall be utterly abandoned, and swallowed up into victory. This is that plea, that the Lord jesus in his death, makes against death; I will be death, against death. Because thou hast forfeited thy commission, because thou wast appointed of God to lay hold upon sinners, and thou hast laid hold on him that is not a sinner: therefore thou shalt lose thy place, and thou shalt be cashiered; thou shalt have no more right over sinners, because the justice and righteousness of the Son of God, is imputed unto them, to rid them from thy hands, and from those dismal conclusions, which otherwise they should have been drowned in: There is the contention on the one party. Death of Nature. The other party, is the death of nature. Death, which is the great master of the world to this day; he shall have another plea. He shall say, For thy part I acknowledge I was mistaken; I acknowledge I laid my hands amiss, when I took thee: for there was no sin in thee. But for all other men, from the beginning of the world, God gave me them as prisoners, and made me their executioner. I have not done amiss in these; therefore I may justly hold them, that are given me by Divine providence, by the will of God. It is true, thou art alone, the only man, that hath overcome me by thy justice and righteousness. But this justice and righteousness is in thyself. Escape therefore with thine own life, go with thine own privilege; trouble me not, and that which belongs unto me; enter not into my possession: the Lord hath given me these sinners, as he gave thee to be no sinner. What is thy holiness to them that are unholy? what is thy righteousness to them that are ungodly, and sinners? what passage can there be between thee and them to bring them out of my hands? Yes, the plea is to contention, as St. jerom saith: They shall contend who shall have their spoils, and the Lord shall answer, that he came not as a private man: and that his works were not done personally, for himself, but they were public actions, for the redemption of mankind. Therefore whatsoever he did, he communicates it to his followers: whatsoever he did, it was for his subjects, and servants. If he overcame death in his own person, he hath done it not so much for himself, as for those that believe in him, that they might partake of his victory; and that they might rejoice for his victory, that he hath had over the world, the flesh, and the devil. So the contention, as St. jerom saith, comes upon Christ's side, by all reason: because he hath satisfied the justice of God the Father: because he was offered a sacrifice of a sweet smell, which shall be ever in record before God: because his suffering was of an infinite nature, being the second Person in the Trinity; and the actions are always given to the subject, and to the principal: the actions of Christ, are not attributed to his humane nature, but to his person, and so also his merits: and although he suffered in his humane nature properly, and not in his Divine, yet the merit, and the glory of that suffering, reflexed upon the Divine nature. For not only the blood, but the blood of God was spilt for the satisfaction of the wrath of God, and for the reconciliation of the world. Therefore the Lord jesus shall answer again in the plea, that whatsoever he did, he did it for the good of all them that belong to him. I had never taken flesh, but to make all flesh blessed, by my Incarnation. I had never entered within the verge, and list of my mortal body, but to make all their bodies immortal: so great is the benefit, that I avow to mankind, that not only my friends, but also my enemies have that benefit by me, to have their bodies immortal: & whatsoever I have done, either by way of suffering, by way of merit, by my miracles, by my death and passion, by my Resurrection, and ascension into heaven; I have done it not to reside only in my own nature, but to communicate it, that it may reside in my followers: for I have made all the world of believers, to partake of it. This shall be the contestation, (as St. Jerome saith) as if the Lord should hear the just plea of Christ, and also the unjust wrangling of the death of nature, he shall hear the cause, and judge the matter on the part of our blessed Saviour, which hath deserved by his death and passion, to open the book, and to unloose the seals, and to make good the promises, to endow himself and all his followers, in eternal possessions, in that holy and heavenly city which is the Mother of us all. Death is swallowed up into victory. Now it follows concerning the time, when this must be expected; then shall be fulfilled this saying; for these things be in order to be discussed. It is true, these things are accomplished now in some degree; but the full accomplishment shall be then, when we shall be consummate: then when Christ shall be consummate. Christ is never full, till his body be full; he bears such love to his Church, that he is said yet to have relics of passion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 1.24. the relics of the passions of Christ. The glory that Christ possesseth, and is capable of, which he is advanced unto in the highest perfection, by his incarnation, which the Lord stands now in possession of, and he shall have no more glory conferred upon him then he hath, and hath had for these sixteen hundred years, been possessed of; but for the infinite love that he bears to his children, to those that are of his body, he is said then to be complete, not before, when all his members shall be completed: then death shall be swallowed up into victory. Death was swallowed up in victory, when Christ rose again, when he brought the spoils of the grave away with him, when the Lord raised him, and when many bodies of the Saints which slept, were carried up with him to his Kingdom; where he hath them now in heaven to converse with him, and keep him company; then the Lord gave a gage and pawn of this that now shall be fulfilled: but because those were but a few, and because the fullness of the Church is that which Christ delights in; the Apostle refers us to the hope, and expectation of that time, when we shall get the garment of immortality, when we shall have that new coat of incorruption, than we shall see that fulfilled, and clearly accomplished, which was spoken in former time, Death is swallowed up into victory. Not only in the person, of Christ, but in thine, and mine, and all that have interest in Christ; Death is swallowed up into victory: that great swallower of all things in the world, that consumes not only the frail bodies of men, but the mighty monuments of marble, and the greatest things that are most unlikely to be dissolved, & shaken asunder in the world, the very earth itself; the foundations of which we see oft stand trembling, and cast the firm continent into the great sea, as it hath happened to diverse parts of the world. Now this great swallower which was the destroyer and consumer of all things before, and that never could meet with his match, now he himself shall be swallowed up, into complete victory. Therefore this must be our desire, as soldiers after the victory, we follow a master which is a victorious Captain, that was never foiled by any enemy, but wheresoever he goes, he carries the field before him. And soldiers (we know) what great glory and glee they have; what noysing of trumpets, what erecting of spirits, when they once come to be masters of their enemies: there is not such a glorious sight under heaven, as a victorious army returning from the spoil. The Lord would teach us by this, what we should do, to lift up our spirits, to prepare us for the insultation over this grisly enemy, which is the devourer of all; the voice of victory must be glorious, as it is said of Lepanto, when news came to Venice, that the Christians had the victory over the Turks; for three days together there was no other noise, nor voice rang among them, but victory, victory: and though they lost many men that were slain, and heard of the death of many of their friends, yet they were content to offer the lives of their friends in that common sacrifice, so the victory might be pronounced amongst them. So we read of Rome, and Athens, and especially of Carthage, for the news of a victory that they had over the Romans, they did nothing for a whole month together, but go with garlands on their heads, and celebrate festivals, as men with exceeding joy transported out of themselves. For this purpose also the great Conquerors called many Cities after that name, by the name of victory, as the City of Nice, where the first Counsel was kept, it signifieth victory: and Nicosia-Stratonica, and Verturia Thessalonica, and many other Cities, had their names given them of their victories; and the great Captains would call themselves Nicanors, and by the like names, victorious men. And those that bore the victory, they still wore garlands, which were always green, because they would have their names, and conquests never to wax old, but be always green; therefore they had their garlands of Laurel. So we see how the world use to be have themselves in victory; how they are never daunted with any thing, nor grieved with any thing: if they may have the victory, they are content to lose the life of their best friends. This should teach us to apply these things in a spiritual sense, to be as wise in our generation, as the world is in their generation; we were so desirous of victory, and so desperate for it, that we would have given all things to be made partakers of it: we would have given the first fruits of our bodies, for the sins of our souls, thousands of rams, and ten thousand rivers of oil, that we might be made victors of this grisly monster: but we were not able to do it, nay rather than we would not have the victory, we were content to lose the life of our Chieftain Christ jesus, who slept in death, that we might ever wake unto life eternal; we were content that he should die for us, and the hands of us all were in his blood: we were content that he should die, that death by him might be swallowed up into victory. Let us therefore entertain this glorious motion into our souls; let us lift up our heads with melody to God; let us know that nothing can make against us now, because we have the victory; a constant and perfect victory, where there is no enemy resides or remains. The princes of this world have but half victories, the enemy runs away from them, and comes and makes head again, and comes the next year with a greater force. But God when he gets a victory, he leads captivity captive; he leaves no possibility of rising again, but he strikes to the main, he strikes the adversary to the heart; he cuts off stub and stock of all likelihood and probability, that there should not be any fear of it afterward: he takes away the essence of the thing, and so he makes an absolute victory. The Insultation. Now follows the Insultation, whereunto God would raise a christian man's heart. Oh death where is thy sting? oh hell where is thy victory? These words that be in the vocative case in the Apostles writing, in the Prophet are in the accusative; I will be death unto death, and I will be destruction against hell. Here the Apostle understanding the purpose of the holy Ghost, teacheth us, not too much to be tied to the letter of the Scripture, but to the sense and meaning: he takes out these two, he singles them out, and sets them down in the constancy of his spirit, as though they were two personated enemies, Death, and Hell: that is, death, and the grave; for he speaks here of the resurrection of the dead, of such as are dead in Christ; and they shall never come to hell: therefore although the word be translated Sheol, hell; yet it is here taken for the grave only, whereunto the godly go, as well as the ungodly: to hell go not the godly, but the ungodly: they go to the grave which is the common receptacle of all, and it is a degree of misery, and mischief; that after a man hath lost his ability, when he hath lost his life and power, when he hath lost his colour, and glory, and perfection, to be thrust down as a brute beast into a pit, and to lie there, and rot, and putrify; therefore because these two are the most shameful enemies, the one to rid a man's body of the precious soul that is in it; and the other to bring upon him the most foul, and beastly condition of rottenness; the Apostle singles them both out, and insults upon them, as upon dead Captains, as upon them that are not able any more to strike a stroke, but lie devoid of all power; and upon their heads he brings forth this insulting sentence, Oh death where is thy sting? oh hell where is thy victory? Oh death where is thy sting? thou that hast stung all the men in the world, as we know death is painted with a dart in his hand, to sting and to strike to the heart, to deprive men of their life, to take away the heart blood of men; thou that stingest men with sickness, and takest away their vital spirits: oh death! now thy sting is dulled, it is broken in pieces, it hath no edge, it hath no point, it can effect nothing further. And thou grave, which wast wont to have the victory, which waste wont to be so victorious, as to make the fairest faced dames, and the goodliest beauty in the world, to bring to dust and ashes; to beat a man to powder, to bring a man to dust, which is the greatest victory that can be, to drive a man to dust; thou that wast so absolute a victor, where is now thy glory, and victory? as if he should say, it is no where, it is altogether vanished away, there is no appearance, nor any more power, nor life in thee, to work death; we are secured from thee for ever, we are freed from thy sting, that thou shalt no more strike us to death with thy dart. And thou grave, thy victory to turn us to dust is nothing: all these are taken out of thy hands for ever. So this is the glorious triumphant song, which the Church of God hath ever sung over this Conqueror; there were two enemies that fought a strange duel, (that was) the death of Christ, and the death of nature: the Leader of the victorious army died, yet notwithstanding he lives for ever; the leader of the conquered, and banished army killed him; and yet notwithstanding he dies for ever; for so according to Heb. 2.14. Heb. 2.14. the Lord appointed that by death, the Lord Christ should destroy him that had the power of death, that is, the devil. For the devil by means of a commission that he had from God, he cast all men into the prison of death; and he keepeth them there, and will keep them there by the common calamity of sin; he keeps all men's bodies there to the time of the resurrection, which the Lord shall cause in the fullness of time, but therefore, the Lord following the way of justice, and not the way of power: for God was able to take us from death, otherwise, by other means, then by the death of Christ; but then he could not be just. Now God would teach us, that it is better to follow the way of justice, than the way of power: for every man can be powerful, the devils themselves have power, but they have no justice; therefore God then in justice would have the death of his Son satisfy the wrath of God; and would have him to die for them that should have died; that his death might be the life of many thousands; that his death might be the destruction of the power of death, which had a commission given for the time, that at the last might have an end. To conclude, because I see the time past; let us also learn to frame ourselves to this high spirit of the Apostle, to insult over death, and then if we can insult over death, much more may we insult over all the calamities of this life: for what is so great a calamity as that? why should poverty oppress us? why should infamy vex us, if sickness, diseases, and death itself cannot oppress? why should trouble of conscience for sin oppress us, when the grand enemy himself is conquered? and when we have a part of the conquest? we are soldiers to that great Captain, and he communicates his victory unto us all; john 16. ult. Aug. Be of good comfort (saith Christ) for I have overcome the world. Saith St. Austin, What dost thou mean by this, Be of good comfort, I have overcome the world? What have we to do, to be of good comfort? it belongs not to us; be thou of good comfort; it pertains to thee; what are we the better, because thou hast overcome the world? Yes, (saith he) oh death, thou which hast been the devourer, now thou art devoured thyself; thou that hast swallowed up men, now thou art swallowed up thyself, by a more potent cause: oh death! he was wounded for me, that made me; and he that through his death hath swallowed up thee, he hath conquered thee for me: therefore I rejoice in him, which is flesh of my flesh, and bone of my bone: his victory, is my victory; therefore he saith, Be of good comfort, I have overcome the world. And this the Lord hath taught us in many passages of his holy Book, that he might prepare us once to this courage, to this great valour. For in this a man is seen more, than in any thing else; in the patiented abiding of trouble and misery, in the patiented enduring of death in this present life. All worldly passions are separated as chaff by the wind, from the godly; the wind blows away the chaff, but so it cannot the good corn, that falls still on the floor; the chaff is blown away with every wind of temptation, and persecution. Let us therefore take notice of that singular comfort which God hath given us, out of the Scripture, which all resolves at last into this one point, Oh death where is thy sting? oh grave where is thy victory? In josuah, 10. joshuah 10.24. we read that josuah there the Prince, and Captain; he brought out the five Kings that were closed in a Cave, and a stone rolled to the mouth of it, till he should come back: he brings them forth, and bade the Captains tread upon the necks of the Kings, and not fear, for (saith he) The Lord your God shall fight for you. This was a figure of this glorious victory of the Son of God over death. All the potentates of Hell, are like to the five Kings of Canaan, which oppress all they meet; as Adonibezek they thumb them, he cut off the thumbs and toes of men, and set them under his Table as dogs: The Lord signified this victory of Christ, by the victory of josuah over those five Kings, and Adonibezek, that he would give a spiritual conquest over death, hell, sin, and all the adversaries that could oppose him; and he would tread upon the necks of all his opposers. What is so base a part, what is so base a thing, as the foot of a man? and what is so lofty a thing as the neck? and yet the very foot of God's children, the basest part, shall tread upon the necks of their enemies, upon the necks of Kings themselves, which are compassed, and surrounded with jewels, and ornaments, yet they shall be subjected to the basest parts, even to the heels of godly men; so great is the comfort of God's children. And as it was done then in josuahs' time, so also the comfort remains now. So we see again, the Lord bids the people look back when they were past the Red-sea, look back upon the Egyptians; and the People & Miriam had a song, Exod. 15.1. when they looked back, & saw the Egyptians floating above the water. A strange thing, but God would have it so, because he would have his people to have Arms, to have the Arms of the Egyptians to fight against Amalek: It is said, the people looked back, and saw them; those proud spirited people, those braggadocioes, which thought to have swallowed them up quick, and followed them with their chariots and Army; those which before could not be resisted, now the Lord brings them to a calm; he so cooled the Nation, that the least boy might insult over them. Israel looked, and saw them, and took off their armour, took off their rings, and jewels, and their costly apparel, and furnished themselves with it, when they went into the wilderness: So shall the conquest of God's children be over death; although it have been full of threatening, full of terror, and blood before, yet the Lord will bring it into the flood, into the Red sea; he will overwhelm it in the water of his Omnipotency: and his children shall look back, and shall see him, and spoil him that was the spoiler, and destroy him that was the destroyer: and they shall take his weapons from him, and make use of them to their own purposes; and they shall say as the people might have said to the Egyptians, Where is thy bragging that thou usedst before? thou art enclosed now in thine own net. Where is thy sting oh death? Oh hell where is thy victory? The Lord shall turn the terms, the Lord shall make the field to go on his own side, and take away the conquest from the adverse party. It hath been an ancient Proverb, That to pluck the beard of a dead Lion, even for children themselves; it is an easy matter; a poor child that cannot endure the noise, or the sight of a living Lion, Chrysost. (as St. chrysostom saith) the boys when they see a Bear, or a Lion, or a Wolf dead in the street, they will pull off his hair, and insult over him, and deal with them as they please: they will trample upon their bodies being dead, which they durst not look upon when they were alive. Such a thing is death, it is a furious Beast, a rampant Lion, a devouring Wolf which consumes all the world. The Lord hath laid him now at his length, he hath laid him dead that he is unable ever to have life again, and so the very children (saith St. chrysostom) are able to insult over him. That we have had Martyrs (saith he) of 14. or 15. years old, which have offered themselves to the fire, and to the sword, and to all the passions of this hungry beast; they have offered themselves to the devourers with a willing embrace; and have played upon him which is the common swallower of all mankind; as Theophylact saith well, We do still devour, and swallow up death by the faith that we have in the life of Christ; for that faith makes us so constant, as that nothing can separate us from the love of God in Christ jesus, as the holy Apostle saith, Rom. 8. Rom. 8.35. What shall separate us from the love of God? shall tribulation, or persecution, or sword, or hunger, or cold, or nakedness? shall Angels, or life, or death, things present, or to come, life, or death? No, none of these are able to separate us from the love of God in Christ jesus our Lord: But these things are easily spoken, and as long as we be in Theories, so long as we be in Contemplation, we may easily subscribe to them: but who is he that is able to do thus when the time serves? That is in the hand of the great God, to give the garland whensoever it shall please him. It must be our ambition to seek for it, to entreat the Lord to crown us with that victory, with that heavenly valour which himself hath promised to all that love him. Apoc. 2.17. I will give him the crown of life, and blessed is he that continueth to the end; for he shall eat of that hidden Mannah: and shall flourish as a tree in the Paradise of God. But it lies not in us to continue neither, therefore he that gives the end must also give the means; and the same prayer that sues for the one must also beg, and entreat for the other: all this comes from God, from the true love that we have to Christ, from the hope that we have in him to partake of his victory; from our believing, and confessing, that God hath raised up Christ from the dead: For if thou believe with thy heart, and confess with thy mouth, that God hath raised up Christ from the dead, thou shalt be saved. If we believe that this victory of Christ is for ever accomplished, we shall be saved. If thou believe, although thou must do many other things which are conditional to salvation, yet this is the main point, believe in the Conqueror, and the conquest is thine: he conquered not for himself but for thee; to make the spirits of his Saints conquer in heaven, and to make their bodies also to reign with him there, when he shall appear: Col. 3 4. for when the Lord jesus shall appear, we shall also appear with him in glory. See the extent, and latitude of his conquest: When God takes a field, he takes it for all the world; not for one country, as earthly Princes do: but all comers from the East, and West, and North, and South, shall yield unto the Lord, and rest under his shadow. Even all Nations, a tot quot. The Dinner of the great King refuseth no guests, and rather than they will want guests, and the Feast shall be unfurnished, he will send to the hedges, and highways to be searched, to come and fill his Table, whereunto he calleth by the Gospel, and whereunto he bring us for his Son's sake. Amen. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.56. The sting of death is sin, and the strength of sin is the Law; but God be thanked, that giveth us the victory, through our Lord jesus Christ. TO brag before the victory begotten, before the field be won; it was ever held a most vain presumption: as the King of Israel said to the King of Syria, Let not him that buckleth on his armour, brag as he that puts it off. For there is nothing more uncertain than the events of war; and oft times, when mighty men promise to themselves the assurance of the victory, they fail, and come to be foiled. Yet notwithstanding, so great is the confidence of St. Paul's spirit, and so great is the assurance that we have in Christ jesus our Lord, that we dare boldly insult over death, and proclaim the victory, although ourselves must be vanquished. For this most noble, and gracious Triumpher over death, he lies in the grave, he lies in the dust, as well as we must do: and there is no difference to the sight of flesh, and blood, between the ashes of St. Paul, and the ashes of another common man; and yet notwithstanding, the Spirit of God was so mighty, and potent in him, and the faith of the things to come, did so represent unto him the things promised, that as though the matter were now presently performed, he insults over death, and takes upon him the person of a man new risen again from the dead. As St. jerom well speaks, he supposeth that those times that be long to come, and God knows how long, he supposeth that they were come in his time; and as it were in the person of a man newly risen, newly raised from death; he gins; Oh death where is thy sting? oh hell where is thy victory? So the holy Father tells us that the words should be then rise in every man's mouth, when God shall raise them out of their graves, to that incorruption, and that immortality, which this corruptible, and this mortal must put on. It shall be the speech in every man's mouth then, as being triumphant over death; Oh death whre is thy sting? oh grave where is thy victory? Thou hast had victory over my poor bones, and body a long time, but what is it now? thou hast lost it for evermore. In these victories in the world there is no certainty, because that which they call fortune, is so changeable, as it seldom setteth up one man, but anon it raiseth another to pull him down again: So the victories are fading, and passing away; and he that is a Conqueror, is conquered and made a slave to those that formerly were his inferiors. Ignarius (it is said) had a great victory over the Cimbri and Tutons, yet he fell shortly after into the hands of Scylla, that conquered him: and Scylla that was once the Sunrising, when Pompey once appears, he becomes the Sunne-setting: And if Pompey were never so famous a Victor, as there was none more glorious in his time, yet at last he shall fall, and be conquered by the hand of Caesar, and by his prowess be outed both of his honours, and of his life. And Caesar himself in the height of all that glory that can come upon a man in this world; there was never any before him, or the like shall be after him; yet he could not hold his state, but he falls into the hands of Conspirators, a sort of bloody murderers, that shall kill him in his Counsel-chamber; so uncertain are the smiles of this world, that there is no victory constant; but still she flies, moves, and changes her tent, and tabernacle from one side to another: therefore there can be no boasting, or bragging in these earthly and worldly conquests, which hath made the wisest Emperors of the world, after they have had a good gale of fortune (as they call it) after they have prospered a while, for fear of cross blows after, they have left their honours, and betaken them to a solitary life, to live in Monasteries, lest they should have a foul end after such goodly, and fair proceed. But in this case, in this victory that we now speak of, there is no uncertainty, there is no inconstancy to be feared, janus' Temple is shut for ever. They had a custom among the Romans, they worshipped a certain god, which they thought was the Lord, and Tutor of their City, which they called janus; which had in Rome a great Temple: the doors whereof stood open all the while they were in wars, and shut in all the time of peace; and they were so cumbered with war for 800. years together, that in all that time the doors of janus' Temple were but thrice shut; they were always open, to show that the wars were open, and therefore they gave their god leave to go out and in to secure them, or else they thought his arm could not reach, his power could not extend to their aid. See the ridiculous and foolish vanities of the Heathen; when the wars were ceased, they shut the doors to keep in their god, there was no use of him then: Now this Temple (I say) for 800. years, was in all that time but three times shut. First, in the time of Numa Pompilius, Secondly, in the time of Tytus Maneus, (as Tytus Livius saith) after the Carthaginian war. And thirdly by Augustus Caesar. But when the time shall come, when God shall give to this corruption, incorruption; and to this mortal, immortality, than there shall be for ever a cessation of war. The Temple of janus shall never more be opened, it shall be shut for everlasting; there shall be no cause of war, but the people of God shall be in perfect peace with the Lord, and shall live under the defence of his protection, they shall live secure for ever. Plutarch saith, when Philip King of Macedon, had gotten a great victory at Cheronia, he wrote to Archimedes, and he used lofty speeches in his letter; as being proud, and puffed up with his late victory: Archimedes, replies to him no more but this; Sir (saith he) you writ stately to me, in high terms, and I partly know the reason of it: but if you will take the pains but to measure your own shadow, you shall find that it is no more, that it is no greater, nor no larger than it was before your victory. You were as great a man then, and as many inches about as you are now. And it is true in worldly things. Chance (as they call it) is so variable, that no man can tell how he shall begin, or how he shall end; but in this victory which the Lord vouchsafes us in Christ jesus, it holds not; for the victory that we shall have there, shall make our shadows greater, and it shall make our persons more honourable, and fuller of power, and majesty. 1. Cor. 15.44. For it is sown in dishonour, it riseth again in honour. It is sown in weakness, it riseth again in power. The victory therefore that we have in Christ, it is not like the victory that Philip the King of Macedon got; that his shadow was no bigger than before: but this victory in Christ is a great enlarger of man, and of all the parts, and faculties in him: that he is not like himself as he was before, no more than an honourable thing is like a dishonourable, or a strong thing is like unto a weak. Now to come to the Order O●der. of the words read unto you: here the holy Apostle explains that which he had said before, when he insulted over death: A man might ask, what is the reason thou takest upon thee so much, seeing death shall conquer thee as well as other men, and thou must die as well as the rest, that have gone before thee? To give a reason therefore of it, he shows that it was no presumption, or idle imagination of himself, but it was a thing conferred unto him by the power of Christ and his Gospel. For (saith he) I have good reason to insult as I did; I know when that blessed time shall come, we shall have no enemies against us: If there should be any enemy, it should be either death, or sin, or the law: But there shall be none of these, and therefore there shall be no enemy, but a perpetual end, and issue of man for ever. There shall be no death, for why? because there shall be no sin; for the sting of death is sin: and death cannot come upon man, but by the wrath of God, which is conceived for sin, which being taken away, death must needs cease: for the work ending, the wages must needs end, and the wages of sin is death. But how will you prove that there shall be no sin? Because there shall be no law, for the strength of sin is the Law, and the Lord shall give that glory to the bodies that shall rise, that they shall not need any Law, but they shall be a law to themselves; and every man shall love God, and please God, not by constraint, not by the terrors of the Law, and Commandment, but from the ducture of his own free-spirit, that shall lead and conjoin, and make him one spirit with the Lord. Therefore that which the holy Apostle said before, is most constant and true; that because there shall be no enemies then left: therefore we may boast in the Lord our God, which hath given us perfect victory over all our enemies, and there shall be no enemy left; because there shall be neither sin, which is the grand cause, the Arch-enemy of mankind; for that is taken away by the righteousness of Christ, who knew no sin; he that knew no sin, God made him sin for us, that we might be made the righteousness of God. Mark it, (saith the holy Apostle) that we might be made the righteousness of God. When was Christ made sin for us? In this miserable life: and when shall we be made the righteousness of God? In that blessed life. Therefore as God hath made him which knew not sin, to be sin for us; that is, he hath made him a sacrifice for sin; and he was accounted a sinner, as he was made sin for us: so this is the effect of this account and imputation of our sins upon him, it shall be the imputation of his righteousness upon us; as the holy Apostle saith, 2 Cor. 6. He was made sin for us which knew no sin, that we might be made the righteousness of God. Now after this he hath showed us the enemies, he gins to show us the use of all this; he draws to a conclusion, and he saith, God hath given us victory. Thanks be to God that hath given us victory through Christ jesus our Lord. As if he should say, if we had indeed the remnants of sin in us still, we were foolish to make any insultation over death; for death would triumph over us; for as long as sin remains, death must needs ensue; and as long as the law is put upon us to curb, and contradict us, sin will be; but now God be thanked, that hath given us victory through jesus Christ our Lord: For he hath destroyed the one, and he hath fulfilled the other; he hath destroyed the one by his gracious conversation, and he hath fulfilled the law, he hath appeased the wrath of God, that now there remains no more enemy, but the field is clear, and we are masters of the field for ever. Therefore God be thanked which hath given us victory through jesus Christ our Lord. Wherein we are to consider, First, the gift that is given, It is victory, Division of the Text, into 5. parts. an absolute and complete victory over these fierce enemies. Secondly, whence this victory comes, from God; God hath given us victory: It is from the whole Trinity. Thirdly, the manner how it comes, by way of gift, not by way of merit; blessed be God that hath given us the victory. Fourthly, the means through whom it comes, through Christ: Thanks be to God that hath given us victory through Christ jesus our Lord. It is by the arm of Christ. Fiftly, the end and use of all: Thanks be to God: For the blessings of God require thankfulness; therefore the Apostle gives glory to him, that glorifieth us; he gives conquest to him, that is a conqueror for us. Thanks be to God that hath given us victory, through jesus Christ. The sting of death is sin, the strength of sin is the Law. This former part of the Text, describes the Adversaries extinct, and vanquished; that which he speaks of a sting, is diversely translated by Interpreters: some call it morsum, the biting; comparing it to a serpent, that poisoneth, and infecteth, and killeth by biting: so sin was represented to us in the garden, by the serpent that gave the apple unto Eve. Some take it for the sting of a wasp, the Hebrew word Kota in Hosea 13. Hosea 13.14. signifieth that which is sharp, as a stelletto; a thing that makes a present impression; and by the puncture, it pierceth into the inward parts, and brings sudden death. So by diverse Translators it is thus read, I will be a plague unto thee oh death: and I will be thy destruction oh hell. Many and sundry ways it is translated, but it is sufficient for us to take that, which the last and best translation affords: and so we call it the sting, because indeed death was never, nor it could not be sharp unto us, except it come to be armed with sin; nor there is no calamity in the world, no misery that a man suffers, but he suffers it willingly, if he have a clear conscience; it being the only rule of peace and quiet, to be free from the cause, and from deserving that thing that is imputed, and cast upon a man. But when miseries come, not only tedious of themselves, but they come armed with the condignity of sin, that they have a certain correspondence in commutative justice; that he that hath done evil must suffer evil. Now it becomes of all calamities the extremest and most miserable. Therefore it is said here, The sting of death is sin; as though death itself were nothing unwelcome, and harsh to the flesh of man; but that it is inflicted for sin, and as the wages of sin. But here a man may very well make a stand, and ask how can this be? how should sin be the sting of death, seeing it is rather contrary? death is the sting of sin; for which is first? was not sin before death, saith St. Austin in his 7. Tom. in his 3. S. Aug. Tom. 7. lib. 3. d● peceat. & remiss. Book De peccatis, & remissione peccatorum, (saith he) we sinne not, because we die; it is no sin to die, because it is the fulfilling of the judgement of God upon sin. We sinne not in dying, but we die for sinning, for from that comes our death: therefore seeing sin was the cause of death, and that death is a thing of nothing, a thing that follows after sin; it seems therefore, that sin being first, and sin being the cause of death, it follows that it must use death as a sting unto it, and not on the contrary, that it should be a sting unto death. But for this, there is no great matter in the phrase; for as St. Austin, Aug. and the rest of Divines accord with him: the Apostle calls sin the sting of death; not that death made it, but that death is made with it, and it is made by it; so it is called the sting of death, that is, a deadly sting that brings death with it. As a cup of poison, we call it a cup of death; not as though death made the cup, but because death is with it; that he that takes that cup, shall die with it. So the tree of life, and the tree of knowledge; the meaning is not as though life were made by the tree, or that knowledge were made by the tree; but because the fruit of that tree would have brought life, and would have brought the knowledge of good and evil. This therefore is the meaning of the Apostles words, that sin by the just permission of God, and by the deputation that God gave unto sathan, to execute judgement upon sinners: it comes upon every man armed, and it is armed with death: the most desperate weapon that can be, that destroys the very nature of man, and brings him to his very foundation, to a matter of nothing. This is that sting that must prick us all at length, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. Therefore let us learn, while we are now in this world, to prepare ourselves for this sting, that we do not kick against the pricks, as our Lord saith, Acts 9 Acts 9.5. Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. Let us therefore never grumble against the necessity of sickness, disease, and miseries; for alas! these are nothing in comparison of death; we must endure death itself; that prick must gall us to the heart; all the power of Men or Angels cannot deliver us from it. Let us as well as we can entertain it, therefore, and not kick against the pricks; for we double our wound if we do, and plague ourselves more: there is no resisting of those things that be of necessity. Let us take heed withal, seeing sin is called the prick of death, or the death of death, which is all one; let us take heed (I say) that we multiply not sin, forasmuch as that is nothing else, but to double, and redouble our torment, to an infinite measure. If a man be slain with one stab of a goad, or with a prick of a Stelletto; though they are no less mortal, yet they are more sufferable: but if a man shall be cast upon a hurdle that is full of nails, and be rolled up and down upon that, that is one of the terriblest deaths that ever was found out: and such a death every sinful man casts himself into; the more he sins, and gives way unto his head strong affections, the more sharp nails, points, and pricks he casts himself upon. Let us take heed, therefore, the sting of death is sin; the more we sin, the more nails, and goads, and pricks we thrust into our own sides; for there is no sinner, but as he sins more, so he offends God more; and so he brings more vengeance upon himself in a fearful manner. The sting of death is sin. But what sin is this? is it to be accounted the actual sin that men commit, or the original sin in which they are borne? Surely it is true of both; but the Apostles meaning is here, to speak of Original sin; for we see this a true doctrine, upon chlidrens too, that never committed actual sin; therefore we must give the sense of the words, the most large and utmost extent; because we see the doctrine of the place extends itself so fare; for children themselves are pricked to death, not by actual transgression, according to the similitude of the sin of Adam, but by an inbred corruption, which is drawn from the seed of their parents, there lying a poison in the seed of man, which came from the first fall, and corruption of man, in the materials of Adam, in the substance, and bodily part, there lies a poison of corruption; and it is strange that sin which is an intellectual thing, a matter of the understanding; for there is no beast can sinne, because it hath not the intellectuals, it wants the understanding. It is strange (I say) that it should rise unto a material thing, which hath no understanding, until the soul be added; but so the Lord hath ordained, that in the propagation of the corrupt seed of man, there should be infused a soul, which lying in a fusty vessel, should contract the impurity it finds there in the matter, and so should work in both together the damnation of the party in which it is. Behold therefore what that fearful state or condition is in which we are conceived, and borne into the world; It is that which death useth for a sting; it is that fearful weapon that wounds us, and pierceth us, not only for one death, but for two, for the second death, even everlasting destruction, if the mercy of God interpose not. This is that law in our members, that captivates, and makes us slaves, and carries us away from the law of God. This is that prepuce or uncircumcision of the heart, that makes us Philistines, and Aliens, and strangers from the Lord. This is that flint stone that will not be wrought upon by the finger of God, but hardens itself against all the proceed of the Lord. This is that seminary of all mischief, the original of all kind of corruption; whatsoever a man can think of, it is included in Original sin. For Adam when he fell from God, he was a thief, a murderer, he was a blasphemer, he was a man given to concupiscence, he was a false witness against his neighbour, he was the breaker of every Commandment by that action, and his children take it from him by original sin, which is the Mother sin of all abominations that may be imagined; and as we begin it, so we continue the cherishers, and nourishers of it; we feed it, we bring it up, we suckle this brat of perdition and filthiness to our own destruction, that every man must needs be forced when he understands himself, to cry out with the Apostle, Oh wretched man that I am, who shall deliver me from this body of death? It is a body of death; it is not a limb, it is not a superficies, it is not a quality, it is not a small matter; but it is a body, it is a legion of devils, it is a multitude of sins, it is a kingdom of hell. This is that beastly corruption which we have all contracted. Let us labour in prayer, and solicit God, that the power of this monster may be removed: for although we had no actual transgression, but we could live as pure, and sincere as the Angels in heaven, in respect of actual sins; yet as long as we have this moisture in us, the fire is not out, though it seem to be smothered; and though it break not forth, yet it is not quenched, it is not quite slacked. So much of the first part, the proportion, the sting of death is sin; that is, original sin; because if we should take it for actual sin, than we could not take children into the definition; but they are stung to death, they die, and yet they have no Actual sin; therefore it is spoken of original sin properly. But how comes death and sin to be thus potent and strong? The Apostle tell us, by the law. The strength of sin is the law. Till the law came, the edge and point of sin was dull, it was blunt; when the law came, it whetted it, and sharpened it again, and made it more piercing than ever it was before. The strength of sin is the law. And how is this? God gave the Law for a good Law, for a holy, and just Law, how came it then to be the strength of sin? It seems God machinated a mischief to mankind, to give him that which should make him more sinful. But you must understand it is one thing that a man doth upon purpose, and for good, and it is another thing when the man to whom it is done can receive it so. God gave the Law indeed as a true direction for the reformation of life, and manners, but the party that received it, did not take it thus: thus by occasion not from the nature of it, but by the ill acceptance of the party, it came to be thus, to be the strength of sin. As when a Physician that is skilful in his profession, he doth all that belongs to a skilful man; the drugs that he gives, and the ingredients are able to work their effect, if they fall into a good body: but if the Patient be froward and will not be ruled, or his body be distempered, he is not the better by it. Now the fault is not in the Physician, nor in the Physic, they be both very good, but the fault is resident in the party, that was not prepared for it, or that would not receive it, and convert it to that use, for which it was given him. So the Law of God of itself, is a light unto our feet, Psal. 119.105. and a lantern to our paths, and the light of life itself, if we be able to follow it: but because of our own indisposition, it comes to pass that the Law which should pull down sin, gives strength unto it; the Law that was made to kill sin, it gives life unto it, as the Apostle tells us at large, Rom. 7. Rom. 7.9. (he saith) That sin was dead until the Law came in. For where there is no Law, there is no transgression, and sin was dead until such time as the Law came in place; but when the Law came, then sinne revived: then sin began to hue, and hack, than it began to kill, and slay, and to lead into captivity, which is a worthy point for our consideration, and therefore I must stand a little longer upon it. How should it be that the Law of God which is so pure, and so holy in itself, that it should give any life, or any strength unto sin, which it hates, and condemns? I say, it comes to pass upon occasion of our weakness, and sinfulness; which takes not the Law of God for that end which he gave it for; but to a contrary end. The first reason, why the Law by occasion becomes the strength of sin, is this, Chrysost. (as chrysostom saith) that it makes our sins manifest; a man that is detected grows the more desperate: as long as he can keep himself quiet, and be secret, and unseen, he is more modest, but when he comes once to be opened, when he comes to be discovered to the knowledge of God's Law, and to the knowledge of men; then he gins to ruffle with God, and with the Law; and he will approve and make a defence for those things that are damnable: the Apostle doth insinuate the reason, Rom. 8.9. Rom. 8.9. where he saith, till the Law of God came, he did not know concupiscence, except the Law had said, thou shalt not lust. This you know by experience, that there is great difference between a foolish and an understanding servant: (The Lord jesus saith) the understanding servant that knows his master's will, and doth it not, shall be beaten with many stripes: As long as sin is not known it lies hid, it is asleep, it works faintly; but when the Law comes, and gives light to a man's understanding, that he knows himself; that he knows God, and the promises of the Gospel, now sin multiplies, there is no such sinner, as a wise sinner; there is no such sinful person, as the learned person, because his knowledge makes his sin apparent, and makes him detected of the world; and so inrageth him to maintain, and make that good which is evil, and naught in itself. A simple ignorant man, although he carry the Devil about him, yet he is not troubled so much: he sins more easily, he hath weak passions, he sins within compass; he sins as bruit beasts do, which seldom or never transcend the limits of nature; and they exceed mankind in many respects, in moderating their lusts and concupiscence: but when the Law of God comes in place, it rouzeth a man from his ignorance, which would damn him; and shows him the good will of God, it shows him the acceptable year of the Lord, and what the hope is which he is called unto, and what are the treasures of the Gospel: It shows himself to himself; and now the rage of sin is more impetuous, and violent then before. For now he lives, he was dead in those former times; when he was ignorant, he was quiet: When the strong man keeps the house all is quiet, but when a stronger comes to thrust him out, then there is an uproar, and tumult in the house. S. Chrysost. Again, another reason is, (saith St. Chrysostom) in this that God doth stretch forth his prohibition, the nature of man is always to desire, and long after that which is forbidden: and there is nothing that inflames his affections, so as the prohibition of the things he desires. Would you have a book sell well, get it prohibited; the only way to make a woman to be a blab, is to bid her keep counsel: it is the nature of man still to affect things unlawful, and interdicted; and so much the stronger the interdiction is, so much the more they are inflamed in the desire they have to accomplish it. To conclude this point, because we cannot endure that our freewill should be kerbed and restrained; it comes to pass that the Law of God by occasion, is the reviving and increasing of sin; for we cannot endure the liberty of our will should be kerbed and checked; but we would live as we list every body: and this we see was in the first temptation of our first parents: Satan comes to them; What, hath God made you to live as slaves under government? doth he keep you under the rod? doth he keep you within the pale? hath he forbidden you one fruit of the garden? As if he should say, because he had forbidden them one, it was as good as if he had forbid all: so our first Parents they could not endure this, they could not abide to be kept under; to be made boys and children; to be under a Pedagogue, to be under a Tutor, & governor as it were: not to make choice of their own affections; if God had made them to their own choice, well and good; but now the Lord hath made them under the government of others, he hath made them under a Law; and they cannot abide that. And so it continues in the mind of man still, he will have his own mind, though it be contrary to the will of God; and though he hinder himself he will have it, if it be to the damnation of his own soul; if he get hell for his will, yet he will have his will. This poison being in our nature, makes good the doctrine that we speak of, that sin revives; for the Law of God beats upon our sins, and makes us say and confess, if we will follow the guidance of it, Not my will, but thine be done. Let me not seek after mine own will which is base and corrupt, but after thy will which is holy and just. The Law of God would teach a man to say thus; but contrariwise, that which flows from a man's self, it seeks itself; and seeing he cannot please God norman, he will please his own soul: As the Poet saith, Delight thy own soul; care not what other men speak, or do, or think against thee. This is the woeful calamity of our nature, over which we must desire God to give us the victory; and behold it follows in the Text: But thanks be to God which hath given us victory through jesus Christ our Lord. Which words I can but enter into, of the gift or blessing which is vouchsafed, victory. Victory is always welcome; but especially when it is achieved against a dangerous enemy; The child of God is borne to be a Conqueror, as (St. john saith,) 1 john 5.4. 1 john 5.4. Every thing that is born of God overcommeth the world. Every thing that is borne of God; where the Fathers observe, that the Apostle speaks in general; he speaks in the neuter gender; to show that there is no man that is so mean, or so vile and base, of whatsoever condition he be, that he may rather be called a thing, than a man; yet that he hath the spirit of grace, by that he is able to encounter, and overcome the world: and this victory that we have, it is over such powerful enemies, as that except God had promised it, except God should work it, all the power in heaven, and earth, could not attain unto it. A man that is borne a Conqueror over his own corruptions, and over himself, he is greater than ever was the greatest conqueror: and it is better to be made in this kind a Victor over his own passions, than to be the universal Emperor of all the world. Saith Seneca, there are many men that have subdued Principalities, Kingdoms, Cities, Towns, and Countries, and brought them under their own mastery; but there are few that have guided themselves, but still there is a Tiger within them, that disgraceth and obscureth their outward conquest, by reason of the foul seethings, and corruption in their own flesh; therefore for a man to get the victory, and to overcome himself, is to get the victory, and to overcome all the world: for man is a microcosm, a little world, as St. Austin saith; thou mayst obtain the victory against thyself, for thyself. After a certain wondrous manner God hath ordained a christian soldier a militant member of his Church, to fight against himself, for himself: For he that will lose his life (saith Christ) for my sake and the Gospels, shall save it. He that will lose his delights, and his pleasures; he that will make war with himself, and will have no peace with his affections; the Lord shall give him that peace that passeth all understanding; and although he kill his body with chastizing it, yet it shall be saved in the day of the Lord, St. Bern. (saith St. Bernard.) The victory is thought, and reputed in the world to be lost, rather by flying, than by dying; for there are many men slain in the field, that are not accounted as cowards, and fugitives, or vanquished men, because they died upon the place; but when they quit the place, when they fly, and are not able to hold out in the field: he that remains accounts himself the Victor, because the rest are fled, and vanished away. So the spiritual victory in Christ, it is lost by flying; for we should rather die for God, we should rather die in his zeal, and for his glory, and keep our standing, than to yield and fly from the devil, and our own corrupt affections, and stoop to them; then sathan gets the victory, when we cast away our weapons, and play the lose scouts in the field. There is no hope of victory in those actions. He hath given us victory. Over what hath he given us victory? victory must be over some enemy? I shown you before the parties what they are; now I am to show you who they are that God hath given us the victory over; over death, over sin, over the law: over death, that there is not so much as a relic of it remaining there; there is no hope that ever he shall return, and make head again: that is a famous victory, wherein the roots of future seditions are taken away, and plucked up; when there is nothing left for any hope of future rebellion. When the Romans had warred with the Carthagenians, and oft times overcome them; yet still within a while, within 8. or 10. years, or less, they made head again, and stirred up new wars, and so they had successive combustion. And so in all the Nations of the world, there are none that are so vanquished now, but they may become conquerors hereafter. The same thing that the Lord hath made an underling now, may be the Head, and Chieftain in time to come. But in this victory that we have over death, it is without any hope or comfort on death's part, and without any fear of suffering on our part; for it is so taken away, as though it had never been; and that which had the greatest triumph, the mightiest trophies in the world, unto which all Kings and Princes have bowed their heads, and laid down their sceptres; for all the goodly things in the world have been nothing else but the morsels of death. I say this victorious enemy by the hand of Christ, it shall be turned to a thing of nothing; it shall have no name nor notion; it shall be left without any hope of recovery. It shall have no more strength to sting, for the sting is gone. The second enemy we shall have victory over is sin, because the prince of this world sifted Christ, to know whether he were pure wheat or no: and (the Text saith) he found nothing in him, but he was as the finest flower of wheat, without all bran of corruption, without all inclination to sin, being conceived, and borne in perfect purity, and living in the strength of that purity; insomuch as he defies all his adversaries, he challengeth them, saying, Who can accuse me of sin? Because (I say) our blessed Saviour in all the parts of him, had nothing but the light of purity in his eyes, in his understanding, in his tongue, in his gesture, in his words, in his actions, in his perseverance, in all the parts of his doctrine, in all the passages of his miracles, there was nothing else but a fountain and a world of purity; therefore death encroaching (by the malice and violence of sathan, and the envy of the high priests) upon him that had no sin, it lost all the power, and government that it had before; for taking away life from him that had no cause of death in him; it follows therefore that it is justly exattorate, and put out of place, and hath lost his commission for ever: for Christ overcame sin, by satisfying for it on his holy cross, and by his example in his holy life; by giving a holy example to his Apostles, and Disciples, and all believers in the world. He overcame sin, by drinking the cup of God's wrath, which by our sins was filled to him: and he overcame sin by his gracious example, by the copy of his holy life; and much more by his holy Spirit, by which he diffuseth his grace to thousands and millions in the world that believe in him; that although there be sin now in our mortal bodies, yet it doth not reign; it commands us not to every thing; it finds us not as the Centurion's servants, to go when it saith go: but it is in many things broken and dissipated, and the Lord hath beat sathan under our feet, that is, the usual work of sathan, sin, and foul impressions in your souls and understandings. Thus the Lord hath given us victory over sin, in himself fully, in us it is begun: but for that we shall have occasion afterwards to discourse. The Lord himself being free from all sin, he was therefore a Conqueror over that pestilent viper, that poison of our nature; and he gave his people the infusion of his Spirit to guide them, by the which Original sin is weakened, the sire is abated and allayed, the edge of sin is lessened. The last is, over the Law. That still is the greatest enemy; that still lays before us the judgements of God, Do this and live: Do that and be damned. Fellow this course, and thou shalt be damned for ever. If thou be a drunkard, if thou be lustful, if thou be covetous and worldly, if thou be revengeful and malicious, the sentence of damnation is passed upon thee: that is all the comfort we have by the Law: but Christ hath given us victory over this enemy, which follows us at the heels, when we do amiss; and still puts us into qualms of conscience for our misdeeds, and curbs and bridles us by the checks of conscience; that if a man could but see the end of these foul actions, as he seethe the beginning, he would never do them; because there is no equality between the short time of sinning, and the eternity of punishment. But against all this Christ hath given us victory: for he hath fulfilled the law of God, he hath stopped the crimination; he he hath stayed all those slanders, and all those accusations that the devil would make by the law, or that those that have been curious observers of the law would make; and those accusations that an evil conscience would make by the power of the Law of God, which hath enlightened it. He hath silenced all these in this life; but the consummation of this, we must understand is to come, when this corruptible shall put on incorruption, and this mortal shall put on immortality. They are now gone before in the head, they shall then follow in the body. (Saith St. Austin, Aug. ) Whatsoever Christ hath done in his own body, it shall follow in our mortal bodies; When he shall change them, 1 Cor. 15. and make them like unto his own glorious body, according to his mighty power, whereby he is able to subdue all things to himself. This is that goodly victory, in the which the Lord hath interested us all. To conclude, and refer the rest till the next time. I beseech you (beloved in the Lord) let us consider what part we have in this victory: we ought not to insult and triumph in a vain presumption, in blessings that pertain not to us: but if we think we have the victory, let us labour to find it, and so enter into judgement with our own souls, who it is that overcommeth. Apoc. 3. To him that overcommeth will I give to eat of the tree of life in the midst of the paradise of God: to him that overcommeth will I give a white stone, etc. And what must he overcome? He must overcome himself, and all his passions; he must overcome the fear of death, the power of sin, and the terrors of the Law. A fearful encounter, and a great troop of enemies is laid open; the Lord strengthen poor David, that he may be able to encounter with this mighty Goliath; for it seems that hell itself is open upon him: when therefore we do give ourselves that liberty as to do what ourselves list, against the good will and command of God; let us not think to have any part in this victory: we are rather as so many conquered slaves, and vassals that lie at the command of death; that whereas we should tread Satan under our feet, Satan tramples us under his, and makes us the most base, and vile creatures in the world. Thou that hast enough in this world, and yet canst not tell when thou hast enough, but still art distracted with envious desires, and makest thyself great by other men's falls; that raisest thy own fortunes by other men's ruins; that usest any means, good, or bad; by hook, or by crook to advance thine own estate, to make thyself rich, and settest thyself only to the study of the Idol Mammon; what kind of victory, or what hope of conquest canst thou have in that great and mighty victory, which we pretend the Lord jesus hath given us? surely none. There is no such galleyslave in the world, as a man that is given and addicted to his wealth, and riches in this present life: for it pierceth men through with many sorrows, as the Apostle saith, They that will be rich, 1 Tim. 6. pierce themselves thorough with many sorrows. Behold the sting of death, is the sting that pierceth them, the sting of death is sin: and this sting, it pierceth through the heart, and stabs the soul of every covetous man in the world, that they cannot claim any part of that victory, which God communicates to his children; but they are foiled base creatures that are made for slaughter and destruction. And so again, for them that live in their pleasures, in their voluptuous and filthy courses; that will grow old in adultery, that will make no end of their filthiness, and uncleanness, but with greediness seek when one prey is enjoyed, how to obtain another, these that make their vessels that should be Temples of God, the brothell-houses of the Devil; that are no sooner tempted but they yield: these coming Creatures, how, or with what face, with what confidence can they lay claim to the victory, that we have in God through jesus Christ our Lord, being nothing else but bruits, and are given over, yielding themselves: they have taken the mark of the beast, and follow Satan's direction and command, as if Christ had no power to be their Chieftain, but the Prince of darkness must rule. The like may be said of all these malicious prowling spirits that be in the world; that take delight to sting their brethren, to do mischief without cause: to sow the seeds of dissension, that will wrangle out their lives to trouble others, to bring upon them endless suits, and questions, that shall never be decided, to vex the world with begging, or buying of new found offfices, to make their hands full out of every thing, sacred and profane; to play the very roaring Lions in their dens, that no man can tell how he should live, or keep himself quiet with them: That these Creatures (I say) should come, and claim any part in this victory, that we have in Christ, it were a fanatical madness, a ridiculous base delusion. Therefore let them that are willing to comfort their own souls against the day of trouble, let them think that there is no comfort to be had but in this victory: and there is no comfort can be had in this victory, except they strive to be Victors, and Conquerors in Christ: to have a part in him, and to fight as well as they may under his banner; as long as they live in sin, that they seek it, and study it, and maintain it, and defend it; let them delude their own souls, and deceive themselves, which is the grossest, and most fearful deceit of all others, for a man to deceive himself: they may think they are Conquerors, but they are the Devils vanquished once: they are his captives, they are held in the Devil's Irons: God be merciful to us, for there is none that lives in sin, but the poor miserable thief that lies in the dungeon, is better than he. But this victory notwithstanding is the Churches, and we are of the Church: we are baptised, we are called to the knowledge of the mysteries of the Gospel; and God doth not call men for nothing, he doth not make his mysteries idle. It is true therefore, as long time as God hath vouchsafed us, we have still time to be victors, and though our souls cleave to the earth, though they stick to the pavement, yet God can raise us out of the dust, and make us equal with the Princes of his people, as the Prophet David saith. Psal. 113. Therefore let us call to the Lord God, and though we find no strength in ourselves, nor no means, nor will: if there be not so much as a will, yet let him that hath the wills of men in his hand, that hath the hearts of men in his hand, and turns them as the rivers of waters, let him do as it pleaseth him; let him work this for us, that can work nothing for ourselves. To whom be praise, and glory, obedience, and thanksgiving, both now and for evermore. Amen. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15.56, 57 But thanks be to God that hath given us victory through Christ our Lord: therefore (beloved Brethren) be steadfast and unmoveable, abounding in the work of the Lord always, because you know your labour is not lost, nor in vain in the Lord. THere is nothing more certain, Note. then that it is the portion of a Christian soul to fight, and labour in this life present; The Church is a militant Church, a People that are always at combat, and conflict with the devil and with men; and if these fail, with himself too. Saith S. Austin, St. Aug. we would fain be freed from this fight, from this continual perturbation; but the comfort that God hath given against it, is that as we are called to a trial: so the Lord assists us too in the day of Trouble, and assures us of the victory; that howsoever we cannot overcome all these enemies by any grace that is inherent in us, but that we are often foiled and conquered, yet we have another Mean to conquer them by; that is, by faith: and the apprehension of the victory, that the Lord jesus Christ hath purchased for us, over the devil, and all these Adversaries: and this victory can be given us but by one hand, it lies only there to dispense; that is, in the hand of God: which is the Lord of Hosts, and Armies. It is he alone that inclines the battle, it is he that weakeneth the adversaries, and that strengthens those that follow his colours; when they are foiled, he raiseth up them that are fallen; it is he that beateth down Satan under our feet; that was our conqueror. This spiritual conquest is of all others the most excellent, for the rest (as Isay Isay 8. saith) They are gotten with tumult, and with tumbling of garments in blood. But this conquest that we have in the Lord jesus, it was like a Lamb-slaughter in the day of Madian. You know in the day of Madian what kind of victory it was, Gideon went out, he did nothing; the Lord did all for him: for still he brought down his troops from thousands to hundreds, to three hundred, and when they were to be set to work, they did nothing but only clash their broken pitchers; and the Lord wrought a great slaughter in the Host of Madian. Such a victory is the conquest we have in jesus Christ our Lord: he is still the victor, that got the conquest without all appearance of second Causes, without all union of forces, and power in the world, that God may be all in all. In other victories there be many sharers that may claim a part in the conquest, there is something belongs to the General, some to the Colonels, some to the Captains, some to the other Officers, some to the common Soldiers. There is no man but he may claim a part in the common victory. But in this victory that we have obtained, by the means of Christ jesus our Lord, there is nothing that belongs to any but to God; Therefore the Apostle saith, Thanks be to God: thanks be to no man, thanks be to no Angel, thanks be to no power that can be supposed to help us: but the thanks and praise must rest in God alone, which hath wrought all this for us. As the Heathen Orator said to Caesar when he had overcome his anger, and had pardoned his Enemy: In other wars (saith he) there is a communication of the praise of the wars: it belongs to one as well as to another. But in this victory which thou hast gotten over thyself, Orat. pro Milone. in giving, and forgiving; thou hast gotten the glory The like may we much more truly say of God, as the Apostle saith here, Thanks be to God, and to none but to him that hath given us victory; for he alone with his own hand, and his stretched out arm, Psal. 94. hath gotten himself the victory, as the Psalmist saith. So Tertullian Tertul. speaking of this point, in his fifth book against Marcian, Chap. 10. The Apostle (saith he) being well advised how the conquest comes to a Christian, he gives no thanks to any other God; but him alone that put the word of triumph and insultation into his mouth. That God that gave him power, to say, by way of triumph, Oh Death where is thy sting! Oh grave where is thy victory! To that same God that gave him the word of triumph, he returns the word of thanksgiving, and retribution of praise, because it belongs only to him. If Marcians god, (as Marcian supposed he had another god than that which is the Father of our Lord jesus Christ,) can tell me such things as he hath done; or that he hath published any such thing to the world as this: I will account him the Father of mercy. But till then, I will account him Marcians Idol, a mere Idol. And S. Jerome S. Jerom. speaking of this argument, Thanks be to God that hath given us victory through jesus Christ our Lord. For (saith he) who was there to do it but God? Who was there to encounter all these enemies, but Christ alone? His friends forsook him, his Disciples left him; Isay 45. (as the Prophet saith) It was I, and none else that stood in the battle. Therefore (saith S. Jerome S Jerom. ) to him alone belongs all the praise of the victory. And S. Austin S. Aug. most heavenly and graciously discourseth of this point: When I consider the victory of a Christian (saith he) which is this, that his chief and deadly enemy is swallowed up by Death; and by what death was he swallowed up? by the death of life. That is a strange saying, that Death should be swallowed up by the death of life. Why should I doubt to say that of God, which God hath not doubted to do for me? God hath certainly performed this for me, therefore I may speak, and affirm this of him. What is the matter therefore that the Apostle saith, we may insult thus over Death, and give thanks to God for the victory? because (saith he) that Life being dead, did kill Death, the fullness of life, did swallow up the bitterness of death: and all death and misery is dissolved, and consumed in the body of the Lord jesus. So S. chrysostom saith, In this great war (saith he) the trophy was planted by the hand of the Lord himself, he set down the standard; he set down the place; and note, and mark where the enemy was discomfited, and left the field. But after that was done, he cast out garlands as after the battle is won, after the field is won; the Emperors devised Crowns, and Garlands for those that had been Conquerors with them: But the Lord finding none there but he himself, he calls the bystanders; we that had not sought a stroke; yet he vouchsafed to cast unto us Crowns and Garlands: and hath made us to communicate, and participate of that noble and glorious victory, which himself hath only attained. But this point of Doctrine must be brought home more familiarly: for this is true to those that be men of judgement, and understanding: they make no doubt of it; but I must make it plain to babes and sucklings. How is it possible therefore that the victory of Christ, which he got over sin, and over death; that it should be ours? seeing both personal actions be uncommunicable, that which is done by one person, is not communicated to another person; because the act is confined in him that did the act. And seeing also that the children of God as long as they live in this world, that they cannot be called Conquerors of their temptations; for they are conquered many times: and he that is the best man in the world, though he sometime overcome, yet he is many times overcome too. Nay, almost the least temptation, although it wound not a man to the heart, yet it draws blood of him; as (S. john saith) If we deny, and say that we have no sin, we deceive ourselves. If we say he speaks of himself, and the rest of his fellow Apostles; 1 joh. 1.8. If we say that there is not sin in us; that there doth not sin remain in us, we lie, and the truth of God is not in us, we deceive ourselves. And the Apostle saith, That he was a miserable man himself under captivity, Rom. 7.19. & 23. and that good thing that I would do that do I not, and that evil thing that I would not do, that I do. What a miserable kind of conquest is this? Can a man be said to be a Conqueror in this miserable state, when he can do nothing that he would do, and doth all things that he would not do? How can this be agreeable? Besides; we see in the examples of the Children of God, that they have had no conquest; but have been foiled. What conquest had David over his great and grievous temptations? We shall see almost nothing that was offered to him, but he fell in it: When he comes to be a justiciary, which is the easiest matter in the world to do justice; yet he failed in that, and gave to a false servant half his Master's good. And when it came to a matter of revenge, he failed in that too: when he made that rash vow, that he would cut off from Naball, all that turned to the wall; beside, the foul fall that he had afterwards: so that what victory had this man? what victory had Manasses, that afterwards was saved by the miracle of mercy? What victory had he over those murderous attempts, and conceits that he had, whereby he put to death many thousands of God's children? What conquest had Solomon, when he was brought from his high wisdom to that low ebb? when he was brought to serve whores, and devils, and Idols? and yet he was a Type of Christ, and is a true Saint in heaven. The Thief on the Cross what conquest or victory had he? nothing in the world, except we account that victory, to control his fellow thief: and to stand & speak a word for Christ. To conclude this point: seeing there is calling at the eleventh hour, and as long as a man hath life; he hath hope to be called to the service of God: and many are not called until the last period of their life. It seems therefore that a Christian hath no conquest in this life, for he is carried to do that which he would not do; and he cannot do that which he would do: for all the examples in the Scriptures carry us in a contrary stream. How then is it said we have the conquest & victory? For the first, I answer thus, where it is said, that all actions personal are incommunicable; It is true: except they be general persons. If the man be a private peculiar person, the action rests in himself; but if he be a selected universal chosen person; the Action doth not rest in himself: but it extends itself to a great multitude, even to all that belong to him. Such an one is Christ, his Actions are not personal to be limited to himself; but by way of merit they are applied, and extended to all the world of Believers. We may understand this by those things that God hath given us, by the comparisons he hath made unto us in the Scriptures; as being figures and forerunners of his blessed Son. In 1 Sam. 17.8, 9 1 Sam. 17.8.9. look there at that mighty precedent, the fight between Goliath and David: which figured unto us the fight between the devil and the world, and all adverse powers on the one side, and the Lord jesus our Chieftain on the other side. Mark what the Captain of the Philistines saith, Why (saith he) should we join ourselves in battle the whole Army? let there be one man chosen out on either part, and let us have a single combat, and let us end the quarrel so; and if he overcome me, than we will be your servants; and if I overcome him, than you shall be our servants. Behold, here are but two men that fight, the action of fight belongs but to two persons; but by the power of God, David overcame; and the effect of that victory redounded to thousands; to Saul which was the King, and to all his Courtiers, and to all Israel, to all the people of God: the power of David's victory belonged to them all: and so the action of David, it was not limited to his own person, because he was a chosen man, a chosen vessel set forth by the Spirit of God to this victory. Therefore the power of the victory was beneficial to all his Countrymen; much more is the victory which Christ hath obtained against the powers of darkness; he fought alone, and he overcame alone. It is true, the personal act belongs to him alone; and he deserves only all the glory for it: but the extent of the act he communicates to his friends, to every true Christian. It is that which is called our victory, because the jew overcame the Philistin: Therefore all the jews overcame the Philistines, because our flesh and nature hath overcome in Christ, for he was flesh of our flesh and bone; therefore our nature is advanced, and exalted by him, that is the Victor; and he being the Conqueror; we that are his friends, and kinsmen, are Conquerors with him, though we have not struck one stroke in the battle. Again, observe in the like: Gen. 14.15, 16 when Abraham came to destroy those 5. Kings, and to rescue Lot; and the four Kings that were defeated, that Text saith, that Abraham alone, and his own people got the victory: but when he had done, the glory of the victory was given to all those that had lost in the battle, every man had his own as far as might be restored; and Abraham would not gain so much as the latchet of a shoe, lest they should say they had made Abraham rich; and so the power and glory of his victory, was communicated to those that had any dealing in the war. Therefore (I say) if this were possible in humane things, how shall we doubt of it in the Omnipotency of the Almighty, that the victory of Christ is made common to all that believe in him? and they have part in that victory that can claim it, that can entreat it of him; they are made fellow conquerors, although they had no hand in it, nor made no appearance in the doing of it. Again, we see in 1 Sam. 30. 1 Sam 30. when the people were ready to stone David; and he receives an answer from the Lord, that if he would follow those robbers, he should rescue the prey, and so by the mercy of God he did; but there were two great rubs after he had got the conquest: The one was when the soldiers came to divide the spoil, whether they that had fought in the war, should have all or no? To which David saith no: there were 200 men which were not able to follow them being faint, and therefore were fain to stay by a brook; they could go no further in regard of their weakness; and the soldiers that got the battle, after they had the victory, they would have had them to have had no part of the spoil, because they went not forth with them. But David saith no: 1 Sam. 30.24. Who will trust you in this thing? who will believe you in this matter? they that stay by the stuff, they shall have as good share as they that fought in the battle, because although they went not with us, yet their good will was with us, therefore they shall have as great share as we. Again, when the spoil came to be divided, he sent of it to several Cities and Towns thereabout; to them which never had any hope to have rescued their own goods, he sent unto them, saying, Here is a blessing from the Lord to such a town, & here is a blessing from the Lord to such a town. Behold! now how is it possible for us not to believe, that we have part in the conquest of Christ? We see David, which was a figure of Christ, he doth thus; they that were not able to follow, they that could not march along with them, they have part of the prey; and they that never came out, they that did not dare to rescue their goods, they have the prey sent home to them. Our Lord jesus Christ is far more rich in mercy, than any man can be imagined to be; he sent unto us the spoils of hell, the spoil of death; and he made us partakers of his victory, although we were so faint and so fearful, that we could not march in the battle, nor stand with him, because he would have all the glory and praise alone; yet he takes not the victory alone, but he gives us part and possession; he gives us part of the spoils of his enemies, he makes us Conquerors of all those that he hath conquered. So then to conclude this point, there are two ways, how Christ makes us partakers of this victory. The one is by way of Application. The other is by way of Corroboration. The Application of faith is this; 1. Application. That Christ doth take unto himself all his followers, to receive their life, and nourishment, and their being, and glory from him: and upon this promise, faith doth work, and saith, Christ is mine, and all Christ belongs to me: He was incarnate for me, he was borne for me, he lived for me, he died for me, he rose again for me, he overcame for me, and whatsoever he did it is mine; that is the power of faith, by way of application, which God hath given as a duty, or office to the holy Spirit; that the holy Spirit must apply the Son of God, and his merits unto us; and by this means of application, we are made Conquerors. The second means is Corroboration. 2. Corroboration. When faith hath applied Christ, it receives comfort and power; and with that strength that God hath vouchsafed it, it works its best against the powers of darkness. That it hates, and detests evil ways, that it shuns iniquity, it labours to avoid all means of apostasy, and backsliding from God, and seeks every thing that may please the Lord, with an upright, and perfect heart: and though he cannot do it, yet he seeks to do it, and he wishes perfection when he is in the lowest, and basest degrees of imperfection. Therefore out of this we learn; that if we would have comfort to ourselves of the victory of Christ, to join these together; application, and corroboration. We are too forward to apply to ourselves all the merits of Christ; every man saith, Christ is mine, but when it comes to the push, and when temptation the enemy appears, we are then so base, and so cowardly, as that we flee almost before we have seen the enemy: like men that rather desire to be overcome, then to be conquerors; like those that have neither will, nor strength, to stand in the battle. Let us therefore call unto God that gives both, to give us application, and to strengthen our spirits by his powerful inhabitation: that as we know wherein our strength consists, so we may be able to exercise that strength we have received, that our faith be not in vain, (for a dead faith is in vain, saith Bernard S Bern. ) for he that overcomes must be a live man, there is no dead man that can overcome; and he must not only be a live man, but he must be quick, and able; for a sick man cannot fight. Let us therefore labour that as God hath given us faith, that it may be a living faith, that it may be a working faith; that it be not a dead faith, a vain imagination and fancy, but that it may be vivere, valere, vigere; that we may be strong, and courageous, and quit ourselves like men, in the battle of the Lord, that we may stand in our strength, that we may hold that tenant of victory, and glory, and conquest which the Lord Christ hath put over unto us. So much of the first point, concerning the personality of the action. Secondly, how can this be made good? when as the children of God by experience find in themselves such weakness, that they are conquered almost by every temptation. Show me that covetous man twenty years ago, that is a liberal person now, and I will say it is a miracle: but he holds his old course still as he begun, and grows rather worse every day. Let me see that man that hath been a drunkard heretofore, and is become a sober and temperate man now, and we will sing a poena, a hymn to God for his deliverance. And so for the lustful man, if he begin to follow that course once, he follows it, and holds on to his dying day; except God work a strange and marvellous deliverance. And seeing that every man in the world is tainted with this, that according as he is given, and inclined by his corrupt nature; do what he can he shall hold a tang of it to his death: And the Lord doth not this for any harm he wishes them, but to exercise their humility in the sight of their frailty, that they might see their weakness, and to exercise their faith. Therefore seeing that every man is thus inclined, as by nature, and corruption he is bend; how can we be assured of the victory? how can we take any glory in this that we are conquerors, when we are trod under foot, and foiled every where? when any passion of anger can put the best, and the wisest man out of himself, that there is no man that can rule himself in any passion, the least matter of revenge makes a man forget himself, forget his Christian charity, and he boyles in his blood till he have some recompense for the wrong done him. The dearest child of God that ever was, cannot say, but that look what temptation he hath been given to by nature; still he hath a sting of it to his death, to his dying-day, and where is the victory then? what conquest is this? When a man suffers the least wrong, presently to swear, or curse, or fall into angry terms, as though there were no Spirit of God to rule him? when a man is offered a matter of gain, and advantage, that he will set it upon the tenters, and wrest his conscience to bring it in, although it be false, though it be against the common good of his brethren. What victory can this be? But for this we must understand, that the greatest comfort that we have is this; that though we cannot overcome the work of the temptation, yet we overcome the evil of that work. For our victory consists especially in our faith. 1 john 5.14. This is the victory whereby we overcome the world, even our faith, and in the next verse after, who is he that overcomes the world, but he that believeth that the Son of God is come in the flesh, and hath reconciled the world to God. So that although it be true indeed, that faith must be a living faith, and we must prove it by works; yet notwithstanding when all comes to all, the worth of the conquest, shall not rest in the work of the person of man, but in the faith of the man, that apprehends the victory of Christ. This is the conquest that Christ hath imputed and imparted to us. A man that hath no good works, hath no testimonial, and he that hath no letters testimonial, when he travels the Country, he is accounted a runagate, and vagabond, and is clapped up every whereas he goes. So it is with a Christian man, that hath no desire to please God by the testimony, and evidence of a good life: And yet notwithstanding, when the Lord comes to deliver the reward, to give the retribution, he doth not so much examine the dignity of the work, but the dignity and soundness of faith, whereby we lay hold on the principal, whereby we lay hold of him that is the Captain of our nature, and in him we overcome. For we must consider, that the victory is without us, and though God give us grace many times within ourselves to overcome temptations, yet the main victory is without us, in Christ jesus, therefore we are to fly to him, and to desire of him a perfect conquest, and that all our imperfections may be shrouded under his glorious victory. This is that that makes us conquerors. To conclude this point, we see it in the Father of the faithful, in Abraham; he is commended for his faith; but there is no great matter of any works, (as the Apostle saith concerning works) he had no great matter to glory before God; he could not glory before God, before men he might. But what was his righteousness then? The righteousness of faith, and belief: Abraham believed God, Gal.. 3.6. and it was imputed to him for righteousness. This was his conquest and victory; that he believed God: he hoped against hope, that God was able to give him a son, now he was an hundred years old: and that he was able to raise the dead womb of Sarah, and give them the promised issue: that he would give him the land of Canaan where he was, though not for his own possession, yet to his posterity, and that this land of Canaan was a figure, and emblem of heaven, that glorious Kingdom which is above. These things which were fare above reason, and common sense; that God should make them apparent to his sense, that he should make him verily believe that they should come to pass; this was his righteousness. Abraham believed God, jam. 2.23. and it was accounted to him for righteousness; he believed God that he was omnipotent, and true of his promise, and that was accounted to him for righteousness: So in us that are the children of Abraham, although we must study holiness, Heb. 12.14. without which no man shall see God: and we must abhor all the works of darkness, and come into the light; yet we are so frail in this flesh, that we cannot do the one, nor the other. But miserable wretches! we have two laws, the law of our members, and the law of God: and so we must conclude with the Apostle; Rom. 7.25. I serve the law of God in my mind and spirit, but the law of sin with my members: and yet he concludes in this place; thankes be to God, that gives us victory in Christ jesus our Lord. To conculde this point. It is the faith that a man holds in God, the faith he hath in Christ, that makes us Conquerors, and gives us the victory. It was this that armed the thief upon the Cross: when he had done nothing all his life time, but played the thief, and rob, and oppressed, and played his tragical part in the world; yet he shown himself to have one mite of faith in the end of his life, and for that he was accepted: And Christ saith unto him, Luke 23.43. This day shalt thou be with me in Paradise: That whereas the Pharisees, and Priests, and Scribes thought Christ to be justly executed, and put to death; yet notwithstanding he put his faith in him, and believed that he was a King, and that he had a great portion of glory reserved for him; and that he was able to communicate it to his followers, therefore he desires to partake of that glory; Luke 23.42. Lord remember me when thou comest into thy kingdom. Now I come to the last point of the precedent verse; Thanks be to God since we have the victory in Christ jesus our Lord: that is, since we have both received the fullness of the conquest imparted to us, and also the first fruits of the Spirit, by which we are able to overcome, though not fully to overcome, yet to overcome by the power of his victory, and to be accounted conquerors, though we be but cowards. Thanks be to God for this great gift, and mercy of imputation. The holy Apostle (saith Theodoret Theodoret. ) hath concluded all his discourse with a necessary line, with thanksgiving, and praise to God. For indeed, as we are bound to thank God for every thing that we receive, so much more for the chief and principal things that we take from his hands. There is no thing so gracious as this, to be victors, to be borne to be Conquerors; and to be conquerors over such enemies too, as have conquered all the world this many thousand years together: that in sight, that there was nothing that domineered, nor nothing got the victory but death, and sin, and hell: and to conquer these miscreants, that had overrun all the world; this is the hand of God which is to be rejoiced in; and if there be any blessing for us to bless our souls in, it is this, that we are conquerors in Christ, saith St. Austin: Aug. For (saith he) If I must thank God for every petty benefit, what greater reason can I have then to give thanks for chief and main benefits? The grace of God in jesus Christ our Lord, is that which gives us this victory. Thank God, (saith St. Bernard) thank not thy self, St. Bern. thank not Saints, thank not Angels, thank not preparatory works, thank not foreseen merits, thank nothing else; but let the praise rest wholly, and totally in God. It is he that did all, therefore to him be given all praise, and glory for ever and ever. FINIS. SERMONS On 1 COR. 15. Of the Resurrection. 1 COR. 15. ult. Therefore beloved brethren be steadfast and unmoveable, abounding in the work of the Lord always, because you know your labour is not in vain in the Lord. WE are come now to the conclusion of this Chapter, which follows most naturally, (as chrysostom saith) Therefore my beloved brethren, be ye steadfast, etc. It is a true conclusion, when a man hath fully proved the premises: he that concludes a thing before he hath argued well, and proved the matter he discourseth of, he is either a fool or a falsary; for it must needs argue it is a lie, when a man will ground upon uncertain grounds. It argueth also weakness in him, when he thinks he hath persuaded without sufficient ground: for there is no wise man will be persuaded without due confirmation, and demonstration of those things that are argued. Therefore now the Apostle comes in as an excellent Orator, to conclude, not upon poor grounds, nor upon weak evidences, but upon strong persuasion and demonstration, (saith Tertullian. Tertul. ) He useth all the strength of the holy Ghost to persuade to this powerful article of the Resurrection: his meaning is with all the power of the holy Ghost that he was capable of; for else the power of the holy Ghost is as infinite, as God himself is infinite. But now when the Apostle had driven this doctrine home, when he had so beat it into them, as that there was no scruple left to any gainsayer or contradictor; when he had showed the cause of the Resurrection; when he had showed the manner of it; when he had showed the absurdities that would follow the contrary doctrine, if men did doubt of it; when he had showed the effects and consequents of it, of that glorious incorruption and immortality; when he had proved it by force of holy Scriptures, Oh death, I will be thy death: oh hell, I will be thy destruction. When he had set down all these firm and main precedents: it is time for him now to bring in his conclusion. He is a foolish builder, that will set up the roof of his house, before the walls be built; and he is an idle discourser that will offer to bring a thing into his Auditory, upon any trivial reason; but the Spirit of God teacheth us first to settle the understandings, to persuade the minds of men, by strong and puissant arguments; and then to draw forth conclusions: for he must first move a man's senses and understanding, and then draw his will; for the will is always pliable to the conclusion, but the understanding is attentive to the demonstration. All this while the Apostle had held the understanding, giving demonstrative causes; and such reasons, as no man could contradict him in. Now that being done, he closeth with the will; and that is easily brought if he can persuade the understanding: therefore he saith, Therefore my beloved brethren: that is, seeing these things are thus, seeing I have told you the will of God in this point, that Christ is risen himself; and that he is risen so palpably, that he was seen of more than five hundred brethren at once; and that he is the Head of the body; and that therefore all the members must be raised up at one time to come with their Head, and be joined unto him. Seeing that there is no religion, without the faith and hope of the Resurrection; there is no religion in the world, but all must be taken away. Seeing that the Lord is able to do what it pleaseth him, and that he doth it in the corn, in the grass; that he makes variety of all things in the world, that there is one kind of light of the Sun, 1 Cor. 15. another of the moon, another of the stars; that there is one flesh of fish, another of beasts, another of fowls: the Lord that is able to work this strange variety in things of this nature, much more shall he in that second refined nature, in that proportion of glory that he hath ordained for us. Seeing therefore that I have made this plain to you, that I have showed you the manner how we shall rise; by the noise of a Trumpet, and by the voice of an Angel. Seeing I have proved this by the Spirit of prophecy, out of the Prophet Isay, and also out of Hosea, that death hath lost his sting, and the grave hath lost his victory; seeing all these things are so plain, that there is no man can take exceptions against them, Therefore my beloved brethren, be ye steadfast and unmoveable, etc. This is that sweet Rhetoric which the Spirit useth in the book of God, and which we find no where else. If we read the writings of Heathen men, of Philosophers, they conclude before they have given satisfaction to him, that they would draw to approbation: they would draw him to probation, before they have proved it; they give a reason or two of a frivolous thing, that a man may speak against them as well as for them: and yet they will draw a man, and bring him to their faction, or else he is accounted an adversary. This is the wisdom of men, to steal away the hearts of men, to seek to be masters before they have gotten the mastery; but let the truth of God come, and then I will yield. So the Book of God it brings the truth, it brings the testimony of God which cannot lie; we see this in the power of God in the creatures, in the daily use of them: we see it in our fields, in our closes; we see it in our gardens, we see it in our selves, in our own natures, God hath made an experiment of it. Therefore upon this firm argument, grounded upon experience, upon Scripture, upon nature, and upon all these demonstrations, Beloved be ye steadfast and unmoveable, etc. Let us learn this excellency of the holy Ghost, that whatsoever we persuade men to, to give sufficient, and good reasons of it, and not to bring in false or idle conclusions, but to show good reasons for that we persuade unto. And then observe, in that he saith, beloved brethren. This is the way to bring in his conclusion. Love me, and say what thou wilt, S. Aug. (saith St. Austin) therefore he calls them brethren, and beloved brethren, as being willing to fasten the conclusion upon them: (as St. Jerome S. Jerom. saith) As the hair brings in the thread, and so the work is made, and fastened not by the hair, but by the thread: So the words of amity and love bring in the doctrine of Christ, that it may be a work of needlework: as it is in Psal. 45. Psal. 45. The Church stands in a garment of needle work, wrought with diverse colours. He calls them here by a worthy compellation: Brethren of the same mother, brethren in the same faith, brethren as having their denomination of the same father; brethren as having drunk of the same Spirit of God; brethren as those that shall rise with my body in the common resurrection of bodies; brethren, as those that are incorporated, and engraft into Christ our elder brother: brethren as those that keep a consort, in the tune in singing this song, Thanks be God that hath given us victory, brethren in all these things: and brethren most beloved as in the bowels of Christ, beloved at the heart root. I beseech you take this as the conclusion of all, and take it as a brotherly exhortation; I speak nothing, but it comes from the affection of a brother; take it as a brotherly word spoken with a brotherly mind and heart. I beseech you beloved brethren, be steadfast and unmoveable, etc. But I have often met with this, therefore I will stand no longer upon it, to show the mildness and sweetness of the Gospel, it doth not terrify, and threaten men to believe this or that; but only in the way of clemency, to persuade; he works not upon them violently, but persuades a man to yield to reason, to hearken, to be tractable, to be ruled, to be docible: I require no more. The precepts of men are hard, and grievous, they will force men to obey, where they give no satisfaction to the minds of men; but I deal not so, I come unto you as beloved brethren. It is the sweetness of the Gospel, that it hath this influence into the hearts and affections of men; he deals not as if he were a ruler over their faith; he deals not as the tyrants of the antichristian Church, to make them under pain of Anathema, to believe this or that; the Apostle might have done it, as well as any other man, in this special point, and article of the Resurrection, who would not put Anathema upon him that would not believe it. But the Apostle useth, and taketh another course, Therefore beloved Brethren. It is a word of a brother, it is a word that comes from God our Saviour, and it is the tenant of our common mother, the Church of God, the Spouse of Christ; therefore take it as brethren. And what is this word that he saith, Be ye steadfast and unmoveable? The word signifieth properly a man that sits fast upon his seat: So the Apostle would give us to understand, that the devil and wicked carnal temptations, do always labour to unsettle a man, to put him out of his place, to set him beside his cushion, as we use to say; but the Lord would have him still to hold his place, and to keep his seat, to be a man still resolved, and not suffer himself to be displaced or disappointed, but to be like unto the Square or Cube, that which way soever it turns, rests still upon its self; and if it be of a greater bulk, than the party that moves it, it cannot be moved, because it rests fully settled upon one side; or if it be removed it still holds itself up, which way soever it goeth; for every side is alike, and one side will bear it all. So the Lord hath set us upon a cube, upon a square foundation, not to be removed: and therefore he would have us look to that seat, that he hath set us in, and we shall be safe; there is no body that shall unsettle us, for the Lords own hand hath planted us. Let us keep our seat, which the devil seeks to thrust us out of, and we shall be well enough; for we have God's assistance to keep us in: that is the first instruction. Then secondly, be steadfast and unmoveable: that is, in respect of outward enemies, which come with great violence in your open profession, to displant and dislodge you. Be not moved, that is, be not blown away with every blast of doctrine, be not shaken with every earthquake, that sathan moves unto us: be not removed out of your seat, be not removed out of the point of that seat, wherein you were set before: for so the words are, be not removed from the point, including a marvellous perfection, that a man must keep him constant to the very point of the place that he is in; the devil ofttimes seeks to remove men, and although he cannot altogether remove them out of their place, out of the seat of their holy faith and profession, yet he will remove them from the very point of their place, he will make them dispute of some points, he will make them doubt of some things, he will make them question somewhat. No, saith the Apostle, suffer not any motion to come upon you; not so much as the shaking of the place wherein you are; the great mother the earth that bears us all, when the wind which is in her bowels and concavities cannot break forth, than the earth shaketh: but the child of God must be stronger than the earth; he must not be shaken: although he shake concerning his obedience, yet not concerning his faith, which still is planted in the Lord, upon the Cube Christ jesus. Behold, here is the duty of God's child: those that are truly grounded upon Christ, they must be like a house built upon a rock, that when winds or weather come, they cannot prevail against it: so strongly it is built, that all the waters are broken against it, but cannot down with it. (Saith St. Austin) While the waves of the sea threaten the ruin of the house, Aug. they are turned into froth: so while they seek to ruinated the house of God, which is like to the Mountains of jerusalem, which stand fast for ever, and cannot be removed. It it like the Army of God that keep their station. This is the duty of every true Christian. As for false hearts that will turn their religion upon every trouble, and will suffer themselves by disputations to be brought from that to another way; these have no part in the victory of Christ, but they are foiled, & tumbled under by every temptation that Satan brings upon them, for there is not any place for staggerers, and cowards, nor for any but those that apprehend truly this victory, by a demonstrative faith in Christ. There is no other means whereby they can lay claim to the victory of Christ besides this, for by faith we stand, Rom. 9 and it is that only which layeth hold on the conquest by Christ. The next thing that he exhorts them to do, after they be settled in the faith; is, that they be careful to extend themselves to good works, jam. 2. for faith without works is dead, therefore he saith, always abounding in the work of the Lord. Where we are to consider; Division of the Text into 4. parts. First, the object, the work of the Lord. Then the degree of it, abound in that work. Then, the extent of it, always. And the reason follows after, Because you know that your labour is not in vain in the Lord. If your labour were in vain, I would not wish you to make any continuance in that course; but because your labour is not lost, therefore beloved brethren, be steadfast, and unmoveable in the work of the Lord, etc. In the work of the Lord. Every good thing may be termed the work of the Lord: both in respect of the beginning from whence it comes; and in respect of the reference, and end of it, to which it tends. All good works are from God, there is no good thing in us, 2. Cor. 3.5. that is, in our flesh. We are not sufficient to think a good thought, all is from God. Therefore as there is no good thing naturally in us, so there is nothing that is good that comes from us naturally, but it is from the Spirit of God; so they are called good in respect of the Original from whence they come. Every good gift (saith St. james) and every perfect work also, jam. 1.17. is from him that is the Father of lights. That is one reason, why every good work is called the work of the Lord. Again, every good thing is called the work of the Lord, because it is referred to the Lord, and is done for the lord Matth. 25. So, whatsoever good work is done to these, it is done to me. All is for him, and for his glory: as it is he that gives the power of the work; so the effect, and fruit of the work is to be returned to him, he that gave the beginning of it, he also is to have the end of it: So the work of mercy is the work of the Lord. This is true; but it is not that work of the Lord, that the Apostle speaks of in this place. The work of the Lord is not every general work, but some particular peculiar thing. The Fathers therefore are in diverse opinions, but I will stand upon the choice and best of them. Some think that the work of the Lord here, is the Gospel; Abound in the work of the Lord, that is, in the Gospel, which Christ came to preach himself, which he came to testify, and witness by his death and passion, that is the work of the Lord, that glorious work, by the which we are all saved. Be steadfast in the profession of that holy Gospel. Another opinion of the work of the Lord here, is, that it is the work of charity to the poor: which is true, it is the work of the Lord. But I take it, the best and principal sense of the work of the Lord in this place is, the Article of the Resurrection: Be steadfast in the work of the Lord; that is, be steadfast concerning the Article of the Resurrection, for this is the work of the Lord, and upon this all the rest depends: set up this, and all the rest will follow; take away this, and all will fall down. If it were not for this, our preaching were in vain, and your hearing were in vain, and all your labour lost, as you heard before; but you have not lost your labour, as he saith in this verse; therefore when he saith, Be steadfast in the work of the Lord, his meaning is, in the profession of the Resurrection of the body; that Christ shall raise them by virtue of his resurrection, be steadfast in this work. And this work doth not exclude the other works, but it draws them in: Because I believe that there shall be a resurrection, therefore I believe the Gospel preached; therefore I have faith in Christ; therefore I assent to that which is written in the Gospel; and because I hope for a reward at the resurrection, therefore I give alms to my brethren, I exercise works of charity, and do good to my fellow members, because that one day I hope to be proclaimed a member of the Son of God. Upon this work therefore follows all the rest, this is that great work of the Lord, which is called, The work of the Lord; by way of excellency. All good things be the works of God, It is true: but, the work, the singular work of the Lord, is this, whereby he raised his Son from the dead, the total of our faith, and resurrection, the only thing that makes us assured of salvation. Rom. 10. If thou believe with thine heart, and confess with thy mouth, that God hath raised Christ from the dead thou shalt be saved, (saith the Apostle.) Behold, the whole work of salvation runs upon this, and though there be other things required; for he that believeth must be conformed to the glory of God, which hath raised his Son, yet the main, and chief point of a man's salvation, is this; that he believe, and confess that God hath raised his Son jesus from the dead; and that he shall give life unto those that are dead, and those things that were conquered, he shall make them more than conquerors: This is that that saves a man. 2. Part the degree. Abound. Be abundant always in the work of the Lord. It is not only necessary for us to work the work of the Lord, but we must be abundant in it; God doth require of us an eminency: for it is true, that unto him that worketh by the grace of God that he hath received, there is a commendation, and a testimony due unto him: yet notwithstanding if he rest satisfied with his small measure, he cannot aspire to this dignity, to partake of the conquest of Christ, because he doth not abound in the work of the Lord. Abound in the work of the Lord, that is, be abundantly able to comfort thyself in this matter of the resurrection, and to comfort others that shall come to take comfort of thee: The child of God must abound, as a River that keeps not the water that is in it for itself, but disperseth it to the dry ground: so the children of God must abound in the work that they have by the Lord, in the work of charity, in the work of belief, and apprehension of the Articles of their faith: In every thing the Lord will have them abounding creatures. In the first beginning it was the blessing of the Lord, increase and multiply: Gen. 1.20. we see of two creatures, he made a great world by that blessing upon it. And as in natural things, much more in spiritual: a man must increase and multiply, he must not stand at a stay, but abound, and go forward. He must abound, not to supererogation (as the Papists would have it) a man cannot be so abundant as to have enough for himself and others; God knows, he that hath the most hath too little for himself; for it is the merit of Christ that must do all. For this is the meaning of the Apostle, where he saith, Be abundant in the work of the Lord; that is, that they should not content themselves with that measure that they had received, there is more before; forgetting that which is behind, and pressing forward. So that if a man have done that which is good, he must not think that he hath done enough, but he must go forward in well-doing, and not be weary. Whatsoever good work the Lord hath in him, to crown, and accomplish it with perseverance; it is that that makes up all the graces of God, and that is it which he saith here, 3. Part. The extent. Always. A grievous thing it is to be set to work, there is no man can endure labour, and work; especially the work of the Lord is hard, and contrary to flesh and blood, which is made easy by the grace of God, but when a man hath begun, he thinks he may safely with a good conscience leave off after a short time, and so he falls to be cold in his profession of those good things, which formerly he contented himself withal. He that hath been in the service of God from his youth, a long time, he thinks he may take some respite in his old age: he thinks his earnestness, and fervour, and heat of zeal in his youth may admit some kind of allay, and his former zeal may be a sufficient defence for it: A man that hath given to a poor man, he thinks he hath been very beneficial when he hath given so much, and he bids him come no more at him; he hath done so much for him already. When a man prays, when he hath done his devotion in the morning, he thinks whatsoever occasion comes, he shall have no occasion to pray till night. And so in the course of all holy matters, we grow weary of the service of God; so the Apostle cuts this sluggishness away, & tells them he would have them be as a fountain, he would have them abound; never to be exhausted, never to be drawn dry; as the fountain runs always, so the fountain of grace, in God's children it runs continually. To what purpose is it to give a poor man a penny to day, and see him starve to morrow? he had as good give him nothing at all, he were as good have died to day, it is but a day's respite: the charity of God's children must be perpetual, let them give as they are able; but let them give continually, let them pray continually, let them read continually, let them meditate on the works of God continually, let them rejoice, let them give thanks continually, let them approve the works of God continually, let them satisfy doubting consciences continually; let their fountain be always running, let there be no stop in the fountain of grace; when it hath once begun, let it go on in a happy stream, and flow unto all the inheritance of God. I beseech you beloved, be always abundant in the work of the Lord. This work of the Lord, the resurrection, be abundant in that, and in all the rest of the works of the Lord: because the Lord is always plentiful to you in mercy, so be you plentiful to him in good works, to draw this mercy of God upon your own souls. Now follows the reason of all, and it is indeed a sweet contentment to every Christian man. Knowing that your labour is not in vain in the Lord. There is no sign more ridiculous, and frivolous than the labour in vain: for a man to wash an Ethiopian, for a man to wash a brick●, for a man to take pains for that which is not worth his labour if it be achieved, or which he cannot possibly achieve. If their labour had been such as this, than the Apostle should wish them to their loss, to their great damage, and frustration. But the Spirit of God doth not mean to set men a work with a fool's errand, to set men on work without ensuing profit. The blessed God that cannot lie to any man, he hath promised, and assured that those that labour in him, they shall not lose their reward. The reason subdivided into 4. branches. First then of the labour. Secondly, that it is not in vain. Your labour is not in vain. Thirdly, why it is not in vain: Because it is in the Lord. Fourthly, how we come to this: You know this is so; It is a thing that no man can make question of. 1. The labour. First of the labour. It is true, all the parts of religion are laborious, and there is no man that takes such pains as a Christian doth. When the great Conquerors of the world have subdued whole Nations, yet the mastery was hard for them to achieve over themselves; that is the labour of the Lord: but the labour that is spoken of here, is chief to be referred to three heads. First, to the Ministers of Corinth, This labour is referred to 3. persons. 1. Ministers. you that preach the doctrine of the resurrection, your labour is not lost, therefore have a good confidence. You preach that which is true, you preach not lies, and fancies; but the doctrine that you preach, that all men shall be raised again, it is as true as God is true: therefore you that are Preachers hold on, be not dismayed, whatsoever those Heretics, and adversaries go about to cast against you, and oppose you in your way. Keep the tenants of your profession, hold on constantly, for your labour is not lost, the Lord shall make it good. It is an idle thing for a man to stand in the Pulpit and tell nothing but lies to the people, such a man deserves to be stoned to death for it, to abuse the faith, and to abuse the understandings of men; to tell them things that God never means to do: And the Ministers of Corinth were men that were but Novices, and there were so many heretical fellows among them, that they were not able to answer their sophisms: and so they began to leave off their preaching of the doctrine of the resurrection, because that was full of arguments, and difficulties, and they knew not how to evade out of it, and answer their Opposers. Therefore they began to give over that, and take some other points; but no, saith the Apostle, go on with this doctrine; let all the gates of hell open themselves, they shall not prevail against you. It is the work of the Lord, and the Lords arm is higher and mightier than the powers of hell, and that which you say, the Lord will make it true in the time of the resurrection of the body; whatsoever the gates, and power of hell can make against it; that is the first sense, which Saint Basil S. Basil. follows; and indeed it is good and true. Another sense is of the Brethren in Corinth, that were of the common faith among them, which were exercised in the Agonies of a christian life; as if he should say, (Brethren) I understand you are by reason of this doctrine of the resurrection, scoffed at, and laughed at; they think you are fools, they imagine that such a thing as this, is a mere dream; they account you creatures of another world, and such as have a vain belief; and persuade yourselves of these schisms, which these new teachers have put into your heads: and I see you have great troubles in your life: and these troubles that you have by your persecution, and troubles of conscience, (which are all sweetened by the Resurrection) they are aggravated: so that as I beseech my brethren that teach, so also I entreat you that hear, to abound in the work of the Lord; that as they preach, and teach, so that you may perceive this doctrine to be true; although the world resist it never so much; this is the agony of a christian life, with Heretics, with Schismatics, with himself, with the world. This is the Agony which a Christian is born unto, which some of the Fathers take to be the labour here spoken of; so St. Jerome, Epiphanius, S. Jerom. S. Epiphan. and diverse others follow that. But that which I take to be the best, is the sense which St. Austin and some others give, S. Aug. which is this; Your labour is not in vain; that is, your labour of love. Mark, the Apostle there reciting all the Intellectual graces of the Spirit of God, 1 Thes. 1.4. he speaks there of the labour of love: for there is nothing that hath so much labour in it as love: although it be without pains, if we regard the outward act and work, yet the employment is great; nothing is so laborious as love; it is still doing good, comforting those that are distressed, bestowing somewhat to the poor out of that little it hath; to spare it out of its own mouth; to give admonitions to the peevish, to deal wisely with froward spirits. A man were as good go about to tame a wild Tiger, as to tell men that are settled in evil courses of their faults; yet a Christian must do this: so this is that labour of love, the love of that blessed day, the love to the time when a man's body shall be raised; it makes him change his place, remove his lodging; it makes him spend his means, it makes him do all the good he can in this world, because he hopes for the blessed resurrection of his body: as the Apostle speaks, Acts 20. For the hope of the Resurrection I am bound with this chain. This is that labour, for we do not labour for nothing, and endure all this toil and trouble; but because we look for the resurrection of the dead. This is that labour of love that we must strive to find in ourselves; that same unsatiable and unwearied labour, that is still working, still teaching without any intermission: and although we be not called into the Vineyard of the Lord all at one time, all at one hour, but some at the third, some at the sixth, some at the ninth, and some at the eleventh hour; and though the work of them be not all alike, but some bear the burden in the heat of the day, and some are called at the evening; yet we see all wrought until the evening, so long as they could work. So the labour of the Lord is never to be laid aside: Luke 9.62. No man that puts his hand to the plough, and looks back, is meet: And (as our Saviour Christ saith) Remember Lot's wife: Luke 17.32. But we must be constant, as the greek word here signifieth, a chopping labour, a labour that cuts a man in pieces; there is nothing that so divides between the sinews, and the joints, and the marrow, as the labour that proceeds from true love and friendship. And there is nothing that makes a man more settle himself to work, than the labour of love which is always working, like the soul in the body. The soul and life it is in every part of the body; and where any part is out of temper, or sick, there is heat, and anguish; there every member condoles with that member that is affected, and out of place. So it is with the labour of love among God's children; 2 Cor. 11.29. Who is offended, and I burn not? who is weak, and I am not weak? The passion of God's Church is as combustible matter; when it once takes hold, it runs over all; this labour of love is the work here spoken of. Now he shows the reason; it is a comfortable and sweet speech, It is not in vain. The word properly signifieth a thing where there is nothing, where there is a vacuum. They say in nature there is no vacuum, or void place, but still there is something every where; and rather than there should not be something, things would forget their own nature: the air will descend to fill up the room. If a man should dig to the Antipodes, the air which is a light thing, will descend down like a heavy body, rather than it shall be empty: and the water which is a heavy body will ascend up; if a man draw with his breath in a conduit, or pipe, it will mount to the top of a house, rather than there shall be a vacuum. Now the Lord, as he fills all things with substance, so he shall fill your labours also: he shall give it substance, and being; there is nothing vain in his creation, much less shall there be any thing in vain, in the regeneration. It is a great encouragement for a man to work, when he is sure of his wages for it; not like that foolish saying among foolish men, that take up their money before hand; and when they have drunk it out, and spent it, than they say they work for nothing. But he that works for the Lord, he never works for nothing, but he is ever sure of his recompense; Apoc. 22.12. Behold, I come, and my reward is in my hand, and plentiful is your reward in heaven: be glad, and rejoice, for copious and great is your reward in heaven. Because therefore your labour hath a reward, it is a great encouragement to you to the work. The children of God work not for a blind day, for a blind purpose, but they are sure of the consequent, they are sure of a copious reward in heaven. But what is this to a Christian? he should do it for God's cause, although there were no reward; a christian is bound to do good, although there were no heaven nor no hell? It is true, I cannot stand upon it at this time, but only to show the principle of it: when the Apostle saith, Be abundant, because you know your labour is not in vain; This is not a prime argument, but a secondary argument: indeed it is a good encouragement. It is true, we should love the Lord, it is due debt: we are his creatures, we depend upon him, and he may conclude of us as it pleaseth him, to make us vessels of wrath, or vessels of honour: and we should do good works for his sake, without any reference to wages; God must be loved without any cause, and without any measure: he must be loved above all things: with all our heart, with all our soul, and with all our strength. Saith Saint Austin, We work not for God as a mean, but as the end, the main and chief end of all things. If we should love God for some other thing, than we should think some other thing better than God, and then we should make God inferior to another: we should make him inferior to our own desires, which we must not do. Saith Saint Austin, Aug. It is a foolish thing for a man to use that which he should enjoy, and to enjoy that which he should use: for the things of this world are but the things that we use, and our own salvation is a thing that we use in comparison of God: It is God that we enjoy, and nothing else: there is nothing else that can be enjoyed: and we must not love our salvation itself in respect of God: he is the price of all things; all things else are of no price, but dross and dung in comparison. The blessed Apostles meaning therefore is not that he would have us labour as hirelings, to give a mercenary love to God, but to love God for his own sake: He disputes as a man, because it is a fit argument to stir men up to labour, because they shall have a recompense for it: the greatest argument to encourage a man to work, to work abundantly as the Apostle saith here, is to set before him the copiousness of the reward: it will make him work plentifully, not for the rewards sake, but chief for the love of God, and in the second place for the other. Therefore it is unlawful, which the Popish Doctors say, for a man to work simply upon the sight of divine wages, but a man must work first, and chief for God; and then in the second respect for the reward. And that a man may thus do for his encouragement, it is plain in the Scriptures; The blessed man of God Moses, Heb. 11.26. he rather desired to suffer affliction, and persecution with the children of GOD, than to enjoy the pleasures of sin for a season. Why? Because he had respect to the recompense of reward. So Christ encourageth us in this, that he saith, Verily I say unto you, the more troubles you have in this life, the greater shall be your reward in heaven. And Saint Matthew speaking of the great blessings that are laid up for the godly, he saith, Those that have borne part with Christ in the doctrine of his regeneration, they shall sit upon twelve thrones, and judge the twelve Tribes of Israel. Aug. The reward, saith Saint Austin, is that that sets a man in spirit; and if we would sustain our labours, and troubles, let us look to the recompense of reward as Moses did. And as St. Paul saith, These momentany afflictions, they work unto us an eternal weight of glory. And as Calvin Calvin. saith well, when the Apostle saith, So run that ye may receive; 1 Cor. 9.24. saith he, If you take away the hope of the reward, all the hopefulness and alacrity in running the race, it doth not only wax cold, but it falls down, and fails; for the hope of a reward from the Lord, it sets us up to make us work cheerfully, because we serve not a churlish Laban, but a cheerful God: we serve not as jacob did a long time to little purpose, for two wives, and two maids, and a little flock; but we serve the blessed God, that gives an infinite reward: for a cup of cold water, he gives a glorious Kingdom for ever and ever. Your labour is not in vain. Why? Because it is for the Lord; because it is to him, and for his sake; or else if it were in the quality of the work, it were in vain; for there is nothing in us that is good; therefore it is not any thing that is inherent in that, but it is in the power of God that can do what pleaseth him, and that will give liberally, even for the least thing that we have done, he will give a great recompense; it is he that makes it fruitful, and copious, and plentiful in the recompense: it is the Lord that rewardeth all thus. And he concludes it under scale, you know that this is true; you know your labour is not in vain in the Lord. This is that great blessing of God, that double grace, when he makes us know the thing that it is impregnable, that it is a thing not to be resisted, that it is such a thing, as all the powers of hell, and darkness, and contrary disputations cannot make you doubt of. You know this: To know, is to know by reasons natural that never fail, that this shall be thus; the promise of God is so; therefore you know it by that, you know it by the practice of the Saints, you know it by the testimony of the Spirit of God, you know it by the common tenant of the world: so that whatsoever God hath spoken, he is willing to perform, and it is done already, as though it were acted at this present time. It is the heavenly and blessed contentment of a Christian man, that he hath the privilege to know his happiness before he hath it; that man that is advanced to morrow, that is a poor man to day; he may hope well, and wish well, but he knoweth nothing; a man that goes to the field to fight in the battle, he knows not whether ever he shall come again; as Ahab said, He that puts on his armour, let him not brag as he that puts it off. When a man sets forth on a journey, he knows not whether ever he shall return home or not. When a man enters into traffic for viands, and matters of life, he knows not whether he shall gain, or lose; there is nothing that we can tell in this world, that it shall be thus; for time will alter, and change it. In all the works of Philosophy, there is no certainty of the time to come; but in the book of God, there is a certain knowledge: blessed be God for that knowledge. It is a thing without exception, it is a thing without all doubt. john 4. Our Lord Christ said to the woman of Samaria, Ye know not what ye worship, we know what we worship. The knowledge therefore of true religion was among the people of God; so the knowledge of the promises was among them too: we know saith the Apostle, 1. Cor 5.1. when this earthly Tabernacle shall be abolished, we have a heavenly mansion. So the Apostle saith, I know whom I have believed, I know whom I have trusted. And in 1 john 2.15. We know that we are translated from death to life, because we love the brethren. This therefore is that excellent privilege of a Christian, that he hath above all the scholars in the world, that as he is made to glory, so he knows it before: he hath a taste of the Spirit, the earnest of the Spirit before, which makes him cry Abba, Father: that helps him to pray, that comforts him in trouble, that stands by him, that leads him, and guides him on, that never forsakes him in the state of grace, till it bring him to the state of glory. To the which the Lord bring us, for Christ his sake. Amen. FINIS. CORINTH'S COLLECTION, FOR THE SAINTS AT JERUSALEM. Seven Sermons on 1 Corinth. 16. the first 9 Verses. BY That Worthy and Learned Preacher of God's Word, MARTIN DAY, Chaplain in Ordinary to his Majesty, and late Rector of S. FAITHS, London. Heb. 13.16. To do good, and communicate forget not: for with such sacrifices God is well pleased. LONDON, Printed by T.H. for Nathanael Butter, and are to be sold at the sign of the Pied Bull near Saint Augustine's gate. 1636. 1. Cor. 16.1.2. Now concerning the collection for the Saints, as I have given order to the Churches of Galatia, ●ven so do y●: ●pon the first of the Week, Let every one of you lay by him in store, as God hath prospered him, that there be no gatherings, when I come. THis is the last head, or common place of this holy Epistle, which the Apostle hath therefore reserved to the last, because he would have it the better in printed in the memory of his schoollars. For all the rest indeed have been matters of great concernment, but this most of all; it being the common office of Christianity; and a general duty that runs through the whole body; as the life doth: For the poor you shall have always with you, saith our Lord Christ, and therefore your mercy to the poor shall be always exacted; so (S. chrysostom. Chrysost. ) The Apostle (now saith he) goes forward to the head and principle of all good things. He hath touched upon it before in Chap. 13. Chap. 13.1. speaking of charity, Though I had the tongue of men and Angels; yet if I had not charity, I were nothing. But that charity is of another kind, for that intends the use of spiritual gifts; that a man should forget himself for the common good: that he should not labour so much to show himself a scholar, or a Linguist, as to speak to common capacities; that is the charity meant in that place. But now here he speaks of another kind of charity, not in the collation of things spiritual; but of temporal: wherein a man is put to his proof more then, then in the other: for the conferring of spiritual things commonly as they come freely; so they come easily; without much pain or trouble. There is no man almost, but he will communicate his learning, and knowledge to another gratis; but for these temporal goods that we have in this world, they can hardly be drawn from us; and a small quantity, a poor despicable portion is exacted: when we are brought to the best: Therefore now the Apostle comes to that point of charity, which doth most of all discern a Christian, whereby he is best known, the parting from his own goods; the defrauding of his own genius: of his own belly, that he may be helpful to others. And so this is the ninth and last part of this Epistle, for as I told you heretofore, Divines have diversely distinguished the Epistle; but the best, and the most near, and likely division is into nine several points of doctrine: whereof this is the last. The first was of taking away the schisms and divisions which was in the Church of Christ; One was of Paul, another of Apollo, another of Cephas, another of Christ. In the first, second, third, and fourth Chapters, that is the first common place of this Epistle. The second was concerning the power of correction, which the Church hath by way of excommunication; to purge itself of those that be notorious and scandalous livers, and that is in the fift chapter, concerning him that lived with his mother in law, his father's wife, and made no matter of conscience of it, no nor his neighbours neither, but they were ready to bear him out in it. The third head is concerning going to law among brethren, and that under infidels too; which is in the sixth chapter, where he limits the causes, and bids the Christians take upon them that charge, for as much as it is a thing belonging to any man that is indifferently wise to compound, and arbitrate matters in question. The fourth is concerning marriage, and virginity, and widowhood in the seventh chapter. The fift is concerning things offered to Idols, and things indifferent, that they should abstain from things that else were lawful, for avoiding of offence and scandal, and that is in the eight and ninth chapters. The sixth is concerning the use of the Sacraments, in the tenth and eleventh chapters. The seventh is concerning the improvement of spiritual gifts, how the spiritual gifts of Prophecy, of Revelation, and of tongues should be used in the Church of God, to the profit and benefit of all the hearers: and that is in three chapters, the 12.13. and 14. chapters. The eighth common place is concerning the resurrection, which is handled most nobly all through the fift chapter. The last member of all is this, concerning collections and gatherings in the Church of God; which is the subject (for the most part) of this chapter: whereunto he adds certain solicitations, after his manner, and so concludes the Epistle. Now it is true he hath formerly spoken of this also, of charity in temporal things, for in 1 Cor. 9 1 Cor. 9 we find, that those that minister spiritual things, must receive of them to whom they minister temporal things: and it is no great matter for them to make an exchange of the one for the other: but because the Apostle doth but touch it there by occasion, and because the necessity of the times, and the dignity of the argument was great; therefore he now resumes, and takes it again to handle more copiously. Now the purpose of the Apostle is this, to speak for the Saints at jerusalem; for, for them chief is this whole matter addressed: that they should be provided for that were in most need. The Saints at jerusalem had undergone a great measure of affliction and persecution from their brethren; more than any part of the world: for there was knowledge, there was priesthood, there was authority, and therefore there they had the greatest trouble; whereas among the Gentiles, and those nations that had not heard of Christ before, there was less trouble: and it was an easier matter to put upon them the truth and power of the Gospel, then upon the others, which were a stiffnecked people, so for the Saints there he doth intercede that there might be a collection made for them, as he had done formerly also in the Epistle to the Romans, chap. 15. Rom. 15. and he saith it was the first legacy that they had, Gal. 2. Gal. 2.2. That he and Barnabas were set on work to go and preach the Gospel; and especially to have mind on the poor, to have regard of the poor which were at jerusalem: for these I say he becomes a petitioner, and he tells the Corinthians what he would have done in three principal heads. The first is, how they should make the collection. The second is, how they should keep it. The third is, how they should send it. For it must first be made, and then it must be preserved to be presented, and when it was presented by the Church, it must be transmitted, and go from them to the parties to whom it was destinated, that is, to the Church at jerusalem. So concerning the first, he saith in these two first ver. That he would have every man to lay up by himself something upon the first day of the week: that so there might be a stock of treasure made against the time he should come. And then secondly he would have it kept in the custody of them, lest there should be some intervention; because there were no officers appointed in the Church, for this purpose at that time. And lastly, he would have it transmitted, and sent to jerusalem by the Brethren; and if need were, he would go himself to make the concord. That we may keep ourselves within the compass of these words, we are; First, to consider the matter itself desired, a collection: what this collection is. Secondly, the object of it, for whom it is intended; a collection for the Saints: and who these Saints are, chief them that be at jerusalem. Thirdly, the manner of this collection; which is noted to us partly by an example, and partly also by a special direction. The example is this, as it is in the Churches of Galatia; as I have appointed them there, even so do you: you have heard what I have apppointed other Churches; do you so too, follow their example, And the direction is in the second verse. First, to the persons. Secondly, of the action. Thirdly, of the time. The persons, every man; every man must be a benefactor to the poor, to the poor Saints. Then the action, what he must do; He must lay it up as a treasure: they must lay it up in their own houses, by themselves, they must be God's Deacons, they must be God's Overseers for the poor, they must be Church wardens to themselves. And then the quantity, how much, whatsoever, shall seem good, or whatsoever the Lord hath prospered them in. And lastly, the time, when this must be done, upon the first of the week: after which is adjoined a reason: wherefore he will have this done on this manner; Lest when I come, the collection be then to be made: lest it be making then when it should be made before. So the sense of the words is this, that concerning the general collection, which you know God and Nature hath taught us to be made for our brethren; as I by my Authority Apostolical have appointed in other Churches: so I would have you follow their example, you are not worse than they, you are not poorer than they, you are as well able as they, therefore insist in their steps, do as they have done, therefore my ordinance is this, that upon the first of the week, wherein you meet together to praise the Lord, upon that day when your meetings are in the Church, for divine service; every man shall upon the comfort that he hath received in the Church, and from the love he bears to God; whose word he hath heard, and whose Sacrament he hath received, every man shall go home, and lay down something what he can spare, if God have given him ability, so, if not, he is not bound, but such as he can spare out of his trading, and negotiating in the world, out of that he shall give something: and ye shall do it before my coming, because I will not have the Macedonians that I shall bring with me, to see that you are behind in this matter. For I have told them that you are forward, and if I come, and they shall see that you are unprovided, it will be a shame to you and me too, by reason of this, I would have it done before I come; that it may appear, that in these things you are prepared, that you have outrun my diligence, that I need not to spur you on, and instigate you unto works of mercy, because of yourselves you are forward enough. This I take to be the sum and sense of the words read: To proceed in order. First therefore concerning the main thing, the collection; this word is never used in the Scriptures, in this sense, but in this place: and Saint Paul, (as chrysostom saith) he calls the election, S. Chrysost▪ the collection for the Saints; or the collection of the Saints. The first original of the word cometh of Lego, which in the Greek language hath its primary sense to gather the fruits of the earth; or to gather something that is scattered: something that is beneficial for the life of man: and so likewise in the Latin, the word Collecta cometh from the same head; and so in the book of our divine service, where you read of Collects, such Collects for such days; the reason of the name is this, when the time of prayer, and the time of reading was, the people came to offer up their gifts, to offer to the poor men's box, of such means as God had enabled them, and that was called the collection, and the prayer that was said, was to this end and purpose to desire God Almighty to receive that collection that was offered there with a gracious hand, with a favourable eye, and not to disdain it, but to take it in good worth; and so the reason of the name of Collects came into the Church: It is true indeed, the collection of the prayers that are made in the Collects, is still a collection of the things that are read in the Epistles & Gospels, a collection of them, and of those things that did fit the times, but the Church joined to the collection of them prayers, the collection of those things that God hath blessed them with: so they joined prayer and practise together, they offered freely such things as came to hand, and withal desired the Lord to accept of their collection. In other places of Scripture it is called commonly a communion, so the Apostle, Rom. 1. Rom. 1. That I might communicate with you, and in Gal. 6. Gal. 6.6. Let him that is taught and instructed, communicate to him that instructeth him in all the good things that he hath: for the Saints of God, had all things common, Acts 4. Acts 4. in the Primitive Church, all things were common, they thought nothing they had was their own; and still there ought to be a communication: as there is the communion of Saints: by the same spirit, so there should be also a communicating of the good and comfortable things of this world: that no man should separate from the body, but he should have a care of every member that wants, and make a supply unto it, according as God hath enabled him. Now the reason of the metaphor is diverse. For some take it from the gathering of a field, which is the most natural. And some also from the gathering of a shot in a banquet or friendly meeting. Concerning the first, which is the most common and natural intention of the word; the holy Ghost would teach us that the Church of God, and the people of God are a gracious field▪ the field of God, the vineyard of God, the garden of God: it is no idle place, no barren ground; but a place that brings forth flowers and fruit in abundance; in joh. 15. Joh. 15. saith Christ, My Father is the Husbandman, comparing the Church to a Vineyard, in Gen. 32. Gen. 32. saith Isaac, the smell of my son, is like the smell of a field which the Lord hath blessed. Now therefore as the fields, and the gardens, and the vineyards by the mercy and blessing of God, and by the benefit of the former and latter rain, and the beams of the sun, do yield forth timely fruit in due season, and not only timely fruit, but full and plentiful fruit, so the Church of God ought much more to demean herself, that she be not sterile and barren, and fruitless; not to bear a little fruit to no purpose: as the corn that is in the house top, Psal. 1. whereof the Mower fills not his hand, nor he that bindeth sheaves his bosom: but it must corn; that there may be some remainders for the poor. As it was in Moses law, that in all the harvest of the jews, they must leave some glean remaining still for the poor; so there must be in this collection, and gathering fruit: God's people being his trees, being his corn fields, and vineyards that bring forth fruit, fruit acceptable, and fruit seasonable: in the gathering of these fruits, there must always be a remainder for the poor ones that have nothing. So the Lord hath determined and appointed, Deut. and made the Law; Thou shalt not shake thy olive tree: thou shalt not shake all off it, but thou shalt leave some here and there, that the poor may get something. And when thou reapest thy field, thou shalt not rake up thy corn all together to thyself, but thou shalt leave some glean; as we see, Ruth gleaned in the field of Boaz: and when thou takest in thy vintage, thou shalt not gather every cluster, but thou shalt leave some scattered clusters, for the poor to come after, and take. Thus the blessed God will have still some relics for the poor; and which is strange, once in seven years, the poor had all the fruit of that year, being the year of Sabbaoth and rest. So then out of this metaphor, or reference, we learn what kind of persons we ought to be, as the Lord hath tilled us, and manured us, and hath spent much time and labour, and pains, and cost about us; so let us labour to bring forth fruit, and not to remain barren, and to bring forth such fruit, as that we may have sufficient for ourselves, and something also remaining unto others, that we may have a kind of exuberancy; a kind of superfluity to the praise and glory of God; and to the help and comfort of our brethren that are in need. Therefore we conclude, that where there is either no fruit, or where the fruit is all appropriate to a man's self, that there is nothing communicated to the Church of God: where there is no collection, there is no Church of Christ: if there can be a collection made. For the time, it is now so full of misery, and danger, that there are many thousand places in this Land where there is a Church, and yet there can be no collection: for the Landlords, the great oppressors, and bloodsuckers of the whole Nation, they have so improved every thing, and so racked, and wrung every thing to the very blood; that the poor Tenant cannot tell how to keep, and maintain himself with bread, and other common necessaries. Therefore it is not to be looked for at their hands, that which is spoken of here, that there should be a superfluity, that there should be any thing collected for the poor Saints at jerusalem: for themselves perish, and starve in scarcity, but for these things, we may rather take delight in complaining, then conceive any hope of the amending of it. Another metaphor is taken (as others suppose) not so much from the field, and from the fruit of the field; as from the casting in of the shot of a company that are met together in the way of friendship, to eat, and drink together upon every man's money. So Cicero useth the word in his second de Oratore. Cicero ●. de Orator. Croesus (saith he) because thou dealest with me, as with young men when they meet together; or as other men when they meet together to eat, and drink upon their own money, and to pay the shot: therefore thou thinkest I will be one of that company; I will do it (saith he) so Tully useth the word; and Beza Beza. alloweth of it, and it is very fit for the purpose; and the argument agrees one way ●s well as another: and in this it must needs be that the second is certain. For it is true, the people of God, when they be in the Church, they must either understand themselves to be at a feast; or else they come without a wedding garment: for he that comes not to the Church of God with the people of God, with an heart full of joy, and delight in the holy Ghost; and with a desire to hear the things in the Law, and the Gospel explained; and with a hungering and thirsting after it, to lay it up in his heart, and bring it forth in his life, as occasion shall serve; he that comes not thus provided, is as a man without a wedding garment Now then seeing all must come, as to a feast, as to the feast of the great King; though we be not able to set any great cheer before you, yet if you bring good stomaches, and appetites, you will accounted it good cheer. The prayers to God, the preaching of the word, the administration of the Sacraments, you must account them a feast, or else you are no Christians; and when you are at this feast, it is certain God requires no man to pay for that which he hath. Come buy milk, and honey, buy without money, Isa 55.1.2. or money worth: yet he is accounted a simple, and base fellow that being invited to any place in the world, that will not give the servants some thing; that will not give the door keeper some thing, and the waters at the table some thing: a matter of nothing, and they do it out of charity, out of love to the Inviter, and the love that they bear to the company; and for the grace they own to themselves: for their own credit. This the Apostle calls the shot, that is to be paid when the Saints meet together in the Church at their common festival: when they are assembled, there is a shot to be paid to the poor servants; to the waiters. Therefore in your meetings, when there is any man that is so hunshing, and so miserable, that he will not pay his share, that he will not come off with his part, that he will not respect those that attend, and wait, when he grumbles at it, and will not show himself as the rest of his neighbours▪ you think such a one a h●rsh fellow, fit to be cashiered out of the company. So the great God, they that come to the pl●ce of oblation, they that come to his sanctuary, to his Temple: except they come with a free ●inde to do as much good as they are moved unto, the Lord thinks them unworthy of the place; fit to be cashiered: and put out because they use such dodging, that they will not give any thing, as a testimony of their thankfulness to the Inviter. Either of these ways the word may be accepted. I beseech you take it which way it pleaseth you: if you be fields, bring forth fruit, bring forth profit to God; that it may be seen there is some thing abounds: and remains for the gleaning of the poor. And if you be banquetants, those that are invited; then give something to the poor welter's, to the poor attenders in the Church, to the Ministers of the Gospel: especially to those that are destitute, & miserable: that it may appear, that you are no such misers, as have left their purses at home; that make forgetfulness go for payment: let it not be thus among you, that are the free bred children of God; but as the Lord hath enabled you, so let your works be according to the evidence, and power of the Spirit. So much of that concerning the collection. Now for the Object, whereupon the collection must be conferred; that is, Upon the Saints. 2. Part. The object of the collection. We must do good to all men, but especially to them of the household of faith. The Saints ought to be the chief men in our estimation, as they be also in Gods, Psal. 16.2. Psal. 16.2. My goods are nothing to thee, but to the Saints that dwell in the earth; in whom I delight: and to them I seek to abound, which although it be otherwise expounded of other Interpreters, yet the common current of the Fathers leads me, and persuades me that way. Therefore, I say, as your heavenly Father makes his rain to fall, and his Sun to shine upon the bad, and upon the good, as well upon the just as the unjust: so every Christian man is bound, in case of necessity, to supply the wants of a wicked man; whom he knows to be God's enemy, and his own enemy. For so God doth, and we must be merciful as our Father which is in heaven is merciful. But yet there must be a special regard, there must be a double hand reserved for them that be Saints; for them of the household of faith: for them that belong to God. For from God we receive all, and to him we must return praise, and thanks: and though indeed we must clothe our enemies, when they be naked, and feed them when they be hungry; and the enemies of God too, when they be in necessity, that the Lords largess may have a certain waste, as in a King's Court, or Prince's family: they spend many times, waste as much as a Nobleman spends in all his house; so God will have his mercy run over, he will have it run at waste to his enemies; yet the principal checkroll, the goodly Court belongs to his friends; to them that are enrolled, to them especially is the benevolence of the Saints extended: the Saints to the Saints, fellow members, to fellow members; supply the sap, and nourishment one to another; from their common head Christ jesus. And who be these Saints? Surely the power of charity is such, by the sweetness of the Gospel that persuades it to this; Who taken for Saints. to think every man a Saint, that we know not certainly to be a devil. For there be but two sorts of men in the world, and if a man know not certainly that a neighbour, or a man known to him is in the state of damnation; he must be taken, and judged to be in the state of sanctification, and account him a Saint. For there be Saints diverse ways. There are Saints by birth, 1. Cor. 7. Diversity of Saints. Now are they holy. If it were not so, then were your children unholy, but now they are holy. There is sanctification by the faith of the parents, wherein all our children are borne, and for which cause they are to be called Saints: because they are borne of believing parents. Secondly, there are Saints by profession, that is, those that receive their baptism, and the Sacrament of the Lord jesus Christ: that make an open profession of his name, those be Saints also. And thirdly, there be Saints by calling, when God hath brought a man to a change: for he is a true Saint, whom God hath changed, and there is no man that can challenge to himself any hope, or any comfort in the number of Saints, but only he that is changed from himself, that doth leave and forgo his former vanities: and betake himself to the obedience of God in Christ. This is that we call sanctity of calling, called Saints, Saints by calling, as it is in the first Chapter of this Epistle. 1. Cor. 1.4. Fourthly, and lastly, there are Saints by Conversation, and good works: which are here principally spoken of. Saints of God that suffer for Christ: Saints of God that live according to the power of the Gospel: Saints that profess Christ in the midst of persecuters: these be chief chosen Saints, of which the Lord makes that glorious army of Martyrs: The noble army of Martyrs praise thee. Out of this number of those that are persecuted, and suffer for Christ, the Lord chooseth the most glorious number of Saints, so these are the Saints that are spoken of, that were at jerusalem. Concerning the collection for the Saints. The Saints at jerusalem were most troubled of all others in the world, but because the name is not here mentioned, I will but only speak it to you in a word. For there they had the high Priesthood, there they had the Scribes, and Pharisees, that carried the wisdom of the world (as they thought) in their lips; The Priest's lips should preserve knowledge, and the people should seek it at their mouth. They had the Law of God, and his verity, the best law under heaven; but they set themselves against the Gospel of Christ: therefore the poor Saints had no such strong persecutors in any place as in that. And besides Agabus in Act. 11. foretold that there should be a great famine, which seemed now to be raised when the Apostle wrote these words, it seems the famine was then upon the land of judaea; It is said that it came in the days of Claudius Cesar, but it was spoken of in the days of Caligula, the event of it was in the third or fourth year of Claudius Cesar. Suetonius and Tacitus that writ of that Emperor, say that search was made by the Romans for all strangers, and they were put forth of the City, the famine was so great; and Claudius Cesar made a haven, which is now out of use: but after that it was a famous haven, which he made by digging a mouth out of the River Tiber, by which means he brought provision into the City, and made a passage for all the world, at all times (as Dio the Historian said.) This famine therefore which Agabus foretold, was the cause why the Apostle wrote now, to make provision for the Saints at jerusalem: for the Lord had sent an heavy hand of scarcity among them. Besides the persecution they endured, and those two woeful events perplexed them wondrously: therefore the Apostle desires that their charity might abound to them: as their misery had abounded. So out of this we learn. First, that the Saints of God may want, Saints may want. and stand in need to be maintained. The Apostle tells us, that he was a petitioner for the Saints; therefore the Saints be men that may be in want. The Saints of God are very needful here upon earth, and it is a thing that I need not prove; all experience confirms it. The Lord God is able to give them of the dew of heaven, and of the abundance of the earth, to make them lords of all the soil; the Lord of heaven hath promised them the blessings of this life, and of another: a better (as the Apostle saith) yet notwithstanding they want many times, and stand in need of other men; and haply of worse men than themselves are in the book of God: what is the reason of this? Why the Saints are in want. First, because God would show us that they be weaned from this world, that they are greater than the world, as Saint chrysostom saith, speaking to a Philosopher, Thou knowest not how to master thy affections, thou knowest not how to be in poverty, and in disgrace: but I will show thee out of mine own bringing up, how we are able to bear these things, and to contemn them. So the Lord by this would show that his children are of another spirit, of an higher spirit which the world cannot comprehend; but they can easily comprehend the world: and cast it behind them. For they look for a City whose builder and maker is God: they expect the treasures of heaven, which are reposed in the bosom of Christ, therefore they scorn these things below, they do not mind them, but for the present necessity. Only as Severus said of his soldiers, that those were his best soldiers that were the poorest; and when they began to grow rich, than they began to be naught: so in the school of Christ, the Saints are trained up in poverty (as the Poet saith) if you will bring up a boy, a young man, to be a soldier; learn him first to endure poverty: learn him to lie hard, to far hard, to encounter all the hardages which nature itself can hardly bear; and which these delicious fellows cannot endure to think of: let them first master them, and then they shall be able to overcome their enemies. And so in the field of Christ, the Lord suffers his Saints to want; not because he cannot provide for them, nor because he doth not intent to help them; for those that he will give heaven to, will he not give them earth, if it be for their good & comfort? but the reason is, to bring them up in the discipline of war, to train them up for soldiers, to train them as weaned children: lest they should be taken away with the pleasures of the world, and drowned in the vanities of this life; and so forget God, and their own soul's health, which is most of all to be regarded. Secondly, ● Reason. another reason why God suffers his Saints to want, is because he would show the mystery of his providence, that great and wondrous mystery; that having nothing, the Saints possess all things. That a man should be hungry, naked, and thirsty, and yet never disappointed, never starved; that he should be so strangely preserved by the omnipotent providence of the Lord; that rather than fail, the fowls of the air should bring him meat as the Raven did to Elias. The Lord would show by this, that his eye hath a regard unto his children, that he will feed them in the midst of dearth, in the time of famine, and though all things want, Psal. 34.14. though the Lion's pine, and suffer hunger, yet the Lords servants suffer none. The Lord trains them up in the want of these things, that he may fill them with greater things, with those infinite blessings in the world to come. And for this cause we do not only find in Scripture, that jacob was sometimes a poor man, but the children of Israel was a poor nation: in Deut. Deut. 26.5. 26.5. I am a poor Syrian, and my father was a poor Syrian: when they were to come with their basket to offer their first fruits, the first word a man was to say to God, was this, that he and his forefathers were nothing but mere beggars, poor things. And we see it afterwards in David, for ten years, he was a miserable poor man all the time of his persecution. We see it also in job, he was stated in great wealth, yet because God would make a declaration to the world: what he was able to do in the midst of misery, he divested him of all that he had before, that he might requite it with a double portion afterward. And for Lazarus and the Apostles, and our Lord jesus Christ himself; we know that he was poor: the Foxes had holes, and the fowls of the air had nests, but the son of man had not where to lay his head: he that was the head of the Church, had not whereon to lay his own head. Use. Comfore. Therefore this must be a comfort to God's children here in this world, if they be poor: The servant is not above his Master, it is enough that he be equal with his master: the head hath gone before, and sanctified the cup unto me. 2 Observe. Not to respect men according to outward means. Secondly, observe out of this, in that he saith, toward the Saints of God, toward the holy ones, that this word Saints, makes amends for that he said before: this word makes amends for the other word, where he said Poor. For though they want and stand in need of a collection, yet it is enough that they are Saints, and so here we are taught, Not to respect men according to their outward esteem, according to the outward means and place that they have in this life; but rather to make that estimate of them that God makes of them, to see how they be esteemed in God's books: and so account of them. The fashion is now in our times, away beggar, away bankrupt; every man scorns a man that is behind hand; a man that is underfoot, that is not able to carry his face out in the world, they cannot endure his company, they scorn to receive any word, either of admonition, or of consultation from him: for every man is esteemed now by that he hath; that is, in the trash and treasure that he hath in these outward and temporal things: not by inward and spiritual things, there is no account made of that. But (beloved) the holy Ghost tells us that we should swallow all baseness in this greatness, the greatness of this to be a Saint, to be a holy man; aught to countervail all: and to cut down all respect of baseness in the men we have to deal with: what if he be poor and base? yet it may be he is holy, it may be he is a Saint, and it may be thou art not so, and then there is infinite difference between him and thee; and though thou account thyself as a great meteor above him, or as the sun in the firmament, and him but as a clod of earth: yet understand it is Gods esteem that shall carry it, it is God's judgement that shall prevail, and man's judgement shall be evacuate and annihilate; for he is not commendable that man commends, but he that God commends; & he that is in the love and favour of God, is greater than the most glorious Persian Prince in the world. There is no such commendation as this, to be a Saint, to be a holy man, to be accepted with the Lord. Labour therefore to be that which he is, rather than that which thyself is, and put no confidence in vain riches, which belong oft times to devils; and which make no difference between a child of God, and a child of darkness, and which may soon be taken away: he that is now a rich man, may to morrow be a poor man: but to proceed. 3 Part. Now follows the manner: we see the collection what it must be, and for whom. Now follows the manner how this must be done. Where first we will speak (though it be a kind of inversion of order) of that that he implies by way of a special precept. And then of that he prescribes by way of example from other Churches. Of the first he saith, that the manner and order of the collection must be this; That every man must lay up by him, he must put aside by himself something; whatsoever God hath given him, and enabled him to give, and it must be done upon the first day of the week, where there is, First, the persons. Secondly, the act. Thirdly, the measure. Fourthly, the time. The persons, Every man. The act, Lay by him. The measure, as God hath prospered him. The time, Upon the first day of the week. But I shall not be able to run through these discourses, therefore I will briefly go on a little further, and encroach upon your patience, to show a little the manner of this collection. First for the persons. The persons. It is said, Every one, Let every one lay by him: What? shall every one lay up? poor as well as rich? shall the servant that hath but wages he can scarce live upon, lay up something for the use of the poor? Many of the Fathers, (and Saint chrysostom saith) in direct terms, Ch●ysost. that whether he be poor or rich; whether he be Master or Servant: he is bound and tied to this precept, and commanded to lay up something for the poor; and so it is according to the advice of the wise man, Give of that which thou hast: If thou have but little, do thy diligence to give of that little; and notwithstanding the great authority of that most holy father, and the rest that hold with him; I think there is no necessity of this consequence: for I take it, that God binds no man to impossibilities, & I know this, that there are many men whose means are so poor, as that they are fit to be receivers to take from others, then to be givers: and for servants it, is certain, many of their means and wages are so slender, as that they have scarce enough to maintain their own bodies. Therefore seeing the great God that sets men to work, will never call them to a work that is impossible; he will not call men to a necessity of inconvenience to their persons and states: but he would have men to consider their place, to consider the state they are in. Certainly the Lord doth not call to such a general collection, as that all should give, but according to their place and ability. Therefore I take it this universal Term, Every man, is to be restrained to that which followeth, according as God hath enabled him. Now God hath not enabled every man, therefore every man is not bound to make this collection. It is true, if you know him a man fit to be a receiver: you ought to give somewhat; but because there be diverse sorts and ranks of men; some God hath made to be givers, and some to be receivers; therefore I conclude that every man cannot be a giver: because then the distinction of difference should be taken away. The second member of the distinction should be taken away, and there could be no receivers: for one beggar to help another, it is impossible, indeed by admonition and counsel, one may do it to another; but by way of help, and worldly support, they cannot do so; therefore I take it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is to be referred only to him, that God hath enabled out of that superfluity and abundance God hath given him, to give something to the poor Saints. Now for the Act, 2 The act. he saith, they must lay up: they be words of exceeding comfort, that he must lay it up as a thing never to be taken from him, and he must lay it up as a treasure, he must lay it up as a thing that shall be of much advantage to him, lay it up as in a treasure City, lay it up as a thing against to morrow, that is against future time; because a man is still doubtful of the future, he hath for the present, but he knows not what he may need after, therefore a treasure is laid up for a time he knows not of, for an evil time. So then the holy Ghost would give us comfort in this, that man that lays up for the poor, he lays up treasure, Matth. 6. Lay not up treasure here on earth, but lay up your treasure in heaven. And this treasure it must be made of the richest things, either of jewels, or of gold or silver, because they be of most price, because they are contained in the least room: a man makes no treasure of other fruits of the earth, he makes not a treasure of corn or fruit, but of gold and silver, that is a treasure where much wealth may lie in a little compass. So the holy Ghost hath taught this for our comfort, that that man that gives to the poor, he hath great wealth in a small room: although thou canst give but little, yet notwithstanding if thou give according to that which God hath enabled thee, it is not the quantity of the gift, but the quality and mind of the giver that is accepted with the Lord. He must lay up by himself: Why by himself? why should he not bring it to the poor man's box? why should he not bring it to the Churchwardens? to the Overseers for the poor? to the Collectors for the poor? Because there were no such officers appointed then in the Church, the Church was but young, it was but then in the cradle; and by reason that they were many of them poor men, that could lay up but every week a little, they would have been ashamed to have brought so little, therefore the Apostle bids them lay it up, keep it by them, that many littles might make a much, as the Proverb is, and that so many crumbs might come to be a whole loaf; and then to present it, when it was an acceptable gift: when it might carry some show with it. But here we may see what was the wonderful goodness and conscience of the Church in those times; every man was his own Lord Almoner: his own Treasurer, he laid up for God, and for himself what he could well spare for the Saints of God, he laid it up every week: If the men of our times were put to this passage, they would abate from it for their own allowance, and when their friends, and acquaintance should come to them, they would draw some thing from the treasure that they had laid up for God. Let us be ashamed of these base and vile exorbitances, and aspire as much as we may to that sincere zeal, and affection, that was in God's people in former times; which were true accounters to the Lord God; and laid up every week what they could spare for the honour of God, and for the good of his people; at the command of the Apostles, that they should be masters of it, they laid it down at their feet when they called for it, and they would never take any part from it: for then the Apostles would not have trusted them with their own: for a man may be good this week, and lay up somewhat for a good purpose; the next week he may be a drunkard, and spend that he laid up before; but they were still constant; that which they had laid up, and consecrated to the ways of God, they were as careful in the keeping of it. Let every man lay up by himself. Upon this Saint chrysostom C●rysost. worthily comments: I pray thee, good Christian, know thy honour; thy Church is thy house; and thy house is made a Church by this means: for that that is given to Saints, they are holy goods, they are holy gifts, and the Lord hath made thee a Deacon to thyself: behold thy great honour, the Lord hath chosen thee to be a Deacon, and a collector for the poor; to be a Treasurer for the state of the Church. Now then let us labour also for this perfection, that whatsoever we vow to God, whatsoever we do to him, that we keep and hold it. When a man is to go on a journey (he saith) if God will send me well on my journey, I will give so much to the poor; this vow stands upon record in heaven: the Lord takes notice of it, when he comes home again he forgets his vow; and never looks after the performance of it. A man goeth by an Hospital, and saith, he will give them somewhat when he comes back again: and when he comes back he thinks not of it; Imagine what you will, although you forget it, yet it stands on account in God's book, he will call you to a reckoning for it: and if you sneak away, and will not pay the shot, the Lord will take it upon your bodies, and souls in hell. For you must not think to pass a vow to the Lord in a good mood, for a good purpose; but the Lord will take it: and exact it at your hands. Therefore let every man lay down for himself, God entrusts every man's self, he trusts every man's honesty: This should be a great comfort, and a means to provoke us to be true to God. Let every man lay by him in store. For if every man should have brought it presently to the poor man's box, it might have been thought to have been done out of a present passion; and that he would have taken it out again afterward: after it was cast in, if he might have had leave. But for a man to be constant in it, to let it stand by him a month, or two months, or a quarter of a year; that he saith, and resolveth, this they shall have, whatsoever become of me: I will not abate a penny of the stock of God, of the stock of charity; when he saith, Let every man lay up by him in store: his meaning is, that God will call every man to account, if he be inconstant, and forgetful of his vow, and promise, the Lord will not let such a one escape. As whatsoever God hath prospered him with. 3 The measure. First, what is this that he must put apart, whatsoever God hath prospered him with? so we may turn it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. quod ei bene successerit. s. placuerit. but the word is a rare word, and therefore it is diversely expressed by Interpreters: some say that which is fit, some say that which he thinks good, and these are true: for there is no man herein compelled to do any thing but what he doth out of his own heart, of his own freewill. The Lord loves a free-giver, a cheerful giver; and he will have no constraint. Yet Expositors come not near the glory of the word, for it is a metaphor taken from Merchant-venturers; that cast their goods into a bottom: it may be half their estate sometimes, it may be sometimes all: and if God give them a good voyage they are made; if not, than they are down the wind; undone. So it signifies a good journey, or a good voyage; you have the word twice over in the Scripture, both before, and after this. In Rom. 1.10. saith the Apostle, I pray to God continually, if God would give me a good journey to come to you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same word is used here, hodos, a journey, heodos a good journey. As the Lord is pleased to bless a man in his trade, and course of life; so the word is used in 3. joh. 2. Beloved brother, I desire of God that thou mayest have a good journey, that thou mayest prosper, and be well, and in good health; as thy soul prospereth: that thou shouldest have a good journey in all things. So by these two places you understand, what is the meaning of the word, that whereas all the provision of the life present here is made upon casualties: there is no man can tell, when he sets up how the Lord will bless him before the years end: some run bankrupt: some again get by the mercy of God: the Lord sets up one, and brings down another. Men in their trading here, be as Merchant adventurers upon the Sea, there is as great adventure on the Land, as on the Sea: and there is not greater danger there then here: so when it pleaseth God that the ship comes well from the sea, that it brooks all, that it escapes all rocks, and pirates, and comes home full fraught: then all the neighbours rejoice about it, and show their joy by shooting off pieces of ordnance, for the great benefit they have received: and give thanks to God by this merriment. So when a Merchant man upon the Land drives out his Trade by his frugality, and good husbandry: and by his just dealing keeps a good conscience to all men, and the Lord raiseth him out of his 100 l. unto an hundred and twenty, or more: the Lord requires some custom to be paid, some impost money, there is some scot and allowance to be made. Therefore, I say, we must pay this tribute, it belongs, it is due unto God: For this good journey, for this prosperous and good voyage he hath given thee; out of this thou must lay up somewhat for the poor Saints. Thou must reserve that which is fit for thy person, what is fit for thy children and family. God gives thee leave to do this, but thou must leave a remnant still for the poor, according to the good journey that the Lord hath given thee: The Lord it may be hath multiplied thy hundreds to thousands, thou must therefore remember the Lord thy God, that hath given thee this great increase and abundance, above all that thou couldst hope or conceit in former times: for what was every young beginner that now is grown rich? let him say himself: thou wouldst have been glad of the tenth part of that that God hath enriched thee with, and now the Lord hath multiplied and increased thee: oh let thy hand again be enlarged toward God, and abundant to him, that hath so abounded in grace and mercy to thee: and as the Lord hath given a man a good journey, a good way and passage; a good trade, and prospers him that he thrives in his calling, so let him again do the works of mercy, for the God of mercy. But these things that remain, are so full of matter and variety, and I have been so troublesome to your patience already, that I must reserve the rest that remains until the next time. The second Sermon. 1 COR. 16.1.2.3. Now concerning the collection for the Saints, according as I have ordained in the Churches of Galatia, even so do you. In the first day of the Sabbath, or of the week, Let every one of you lay up by himself a treasure of whatsoever God hath prospered him, etc. THere is no point in all divinity, that needs more clear propounding, and more earnest prosecuting, than this of Almsdeeds, and brotherly benevolence. For men are wondrously, and by a strange motion of the spirit of God, brought unto it, against the current of nature: every man thinking that that which is given, is lost, that it is cast away; and there is scarce any man persuaded that he that gives to the poor, lends to the Lord, although it be a common speech in every man's mouth. Therefore the Apostle being appointed by the Church of God to have a special regard of this among the rest, to have a care of the poor, Gal. 2. Gal. 2. Wheresoever he came, he did found and settle this constitution as strongly as any of the rest: as that of faith, so this of works; that those that had believed and received the Lord Christ into their hearts by faith, that they should extend their hands by good works; to feed him, and to minister to his members which are wanting here upon earth. We have thus fare proceeded to show what kind of Gift or Present this was; which the Apostle required: it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their fruit, it is the corn they yield; the harvest which Gods children (which be his fruitful field) yield unto him. It is the shot they pay which are invited to the supper of the great King. And it is not cast away upon such as are unworthy persons, but bestowed upon the Saints themselves; that whereas God requires that we should help our own flesh, whether good or bad: and we should imitate our heavenly Father which makes his light to shine, and his rain to fall as well upon the unjust, as the just: yet the Apostle recommends unto them, not the common refuse of men, whereunto notwithstanding they were bound by nature: but a select company of Saints, and such a company as were under persecution; and that the most hot and sharp persecution and trouble, that was then to be found in the world: for the Church of God never suffers so ill, as it suffers from itself▪ all civil wars, and intestine discords being the greatest plagues that can he. The Church of jerusalem having received the law and the promises, and glorying in their prerogative: they could not therefore endure, that a new religion should come and confront theirs, and put that out of place: but they sought by all means to beat it down again: and by consequent no man could lift up his head, but presently there were letters from the high Priests and Elders to cast him into prison, to thrust that light under a bushel, which God had set upon a Candlestick, to give light to the whole house. And again, there was another cause of it, by reason of the famine which Agabus prophesied of in the end of Caligula his reign, for which cause the Church of God made provision against that time of famine and scarcity. Now the quantity that they should give, it is not set down, but it is left to every man's disposition: for the Church of God will not make charity compulsive, but leaves it to the freewill in itself, that it may be the more gracious, and the better accepted with God: but look whatsoever God had prospered them withal, according as God had blessed them; according as he had given them a good voyage in the affairs of the world: according to that, he should not scant and balk the Lord, but he that had received much, should give much, and he that had received little, should give of that little, according to the quantity and proportion: so that was left to the conscience of every man. And that this collection should be done in private, that every man should lay up by himself; by himself, because there were no officers apppointed as then in the Church, or because he might be defeated of it by trusting of others: or because some had so little, that they durst not bring it every week being so small, but were to lay it up by them, that many littles might make a much: therefore they were to keep it till it might be a convenient sum, that it might carry some show with it; in regard of this, the Apostle bids them lay up by themselves. And they must lay it up as a Treasure, for as much as the Lord accounted of that in heaven; he took account of that in heaven, which they laid forth in earth: and it was a treasure to them, that when they should come to fail, to fail of this life: when they should come to dye, when no friend should help and rescue them from the hand of death; they may have some treasure in heaven; that when they came into a strange country, they might find some treasure there, they might have a bank there to give them refreshing. As when a man is outed in England, when he is outlawed or banished, if he can make an escape, and can have a bank at Venice, or at Amsterdam, and can go to his friends there, and have somewhat laid up for him in trusty hands, he is as well there almost as he is here. So the Lord compares the passages of this life, to those of a better life: but we cannot deny, nor doubt, but that we shall be infinitely fare better there, than we are here: but yet we are loath to part with this habitation, we would fain keep this tabernacle of the body, as long as we could: although it be with hard conditions. Now the Lord tells us, to encourage us in our journey, that all our good works, all our Almsdeeds are sent before as a treasure: they are laid up as a stock of money in a faithful hand, not in a mountebanks hand, but in the trusty hand of God, which will repay us again, and will repay us with interest: he that gives to the poor, lends to the Lord upon interest: so it is called in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Thesaurus a treasure, to lay up treasure; to lay up for to morrow, to lay up for the time to come: thus fare we proceeded. Now we come to the next point in the Text, The time of the collection. which is, what day; what time he chooseth out for the setting apart of this portion, of those that offered to the Lord, and to his poor Saints: and that is noted here to be the first day of the week. Secondly, we are to note the incentives reasons, and arguments to move them to this; because charity, and the works of charity are not easily persuaded; men must be drawn to them by very attractive and forcible reasons and arguments, such as may win, though not constrain and force their piety. His first argument is this, the common example; for these things we must propound them diversely, and otherwise then they lie in the Text, for order sake, and for method of teaching. For those things that are first in the Text, are not always first in order of time, nor in order of teaching; how will he therefore win the Corinthians to give unto strange poor, when they had enough of their own? he tells them there is an example for it, the Churches of Galatia: As I have ordained in the Churches of Galatia, so do ye. As if he should say, I bring no new matter among you; I put no burden upon you which is not general and common in all the Churches: your brethren have gone before in other Countries, which are poorer men, and weaker every way in their fortunes than you: therefore that which they do, which are poorer and more unable, you must do it much more, as being more blessed of God. As I have ordained in the Churches of Galatia, so do ye: where we are to understand three things. First, the antiquity of the Church of Galatia. Three things. 1 The antiquity 2 Apostolical authority. Secondly, that the Apostle had ordained it, he commands it; he counselleth them not to do it, but by his power Apostolical he enjoins them. 3 The power of the Church. Thirdly and lastly, what is the force and power of this argument which is drawn from the authority of the Church; what is the nature of it, and how fare it must prevail with all the followers of Christ? For thus he argueth, The Churches of Galatia do this; and if you do it not, you are in great fault, and in danger of damnation: for you must follow the example of elder Churches, but they have done thus, therefore you must do so much more, having greater means, and better ability than they: that is one motive. Another incentive is this, that he himself will come, and that he will see to these things, and that he will receive it at their hands: and that he will make a convoy for it to the place where it should be surely delivered, which is a great argument: for a man is very willing to part with his money, if he be sure that it shall not be interverted; that there shall be no falsehood, but that it may come to the hands of those, for whom it is intended: upon these terms it may be he will be reasonable willing to part with it. Therefore for this he tells them that he will take an order, and that order that shall be best liking to themselves; for when he comes, they shall appoint and choose certain fit men, that they may trust with money; and indeed he that a man may trust with money, he may trust him with any thing almost; therefore they shall choose such men, not as may be their own carvers: not such as shall seek to make themselves rich of other men's goods, much less out of the poor man's stock, but such as shall be true, and faithful dispensers of that which is offered by them; and these shall be chosen by themselves (because he was a stranger to them, and they were strangers to him) and not only so, but they shall commend them to the brethren at jerusalem by their Epistle; and if need were, he himself would help to convoy it: he would help to pass their blessing. The last motive that he useth is this, that he saith, they shall carry your grace to jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, calling that alms that they should give a grace, as making them gracious before God, and men; as proceeding from the grace, and good spirit of God; as coming from mere grace, not of constraint. Every man desires to be gracious, and to be reputed gracious; the tithe of grace is the most honourable, and the greatest thing that can be in the world, especially of divine grace, and such a thing is this alms deeds; he calls it not alms, he calls it not benevolence; or a collection: but he calls it grace. They shall carry your grace to jerusalem: that is, that gracious gift which the Spirit of God shall work you to. And the sum of all is this, that he would have this done before he come; lest they should be found too tardy: if they should then fall a gathering, when they should be a presenting, and offering their gift: for tardiness and unreadiness is a base fault in any man, but most in Christians; and in Christian duties most of all. It was the fault of the foolish virgins, which were tardy, and lost the kingdom for it: things must be done in season, in due time; so saith the Apostle, lest it be to be made when I come: I pray make it before, as he saith in 2. Corinth. 9 If the Macedonians that I shall bring with me, when they come, shall find you making your collection; you and I shall be both ashamed: to see your unreadiness in this point of Religion, and devotion; whereunto you should go with the foremost. I take this to be the sum and substance of the words read: that upon the Lord's day, every man should repose, and lay by himself of that which it had pleased God to give him, and that he is pleased to give again to the Church; to lay by that he can spare, and to do it upon consideration, that other Churches have done it before him: and that all the members of Christ are bound one to another, and also because it was a precept, and command upon the Church left by Apostolical power; and chief because the whole managing of the business was certain, to be conveyed by men of most known fame, and experienced goodness and honesty; Such as should be chosen by themselves, such as should be confirmed by their letters commendatory; and all this the Apostle instances, lest they themselves should not be found so ready, and cheerful in the work: lest they should be lagging in their gift, which should be ready and willing to keep their credit, especially in so good an action. Of these things briefly, and in order; and but a word, because I will not extend your patience beyond the time. 1 The time of the collection. First for the day, the Apostle would have this done upon the first day of the week: we may take it for granted, that it was the Lord's day; we will prove it afterward: we will have it granted now. The first day of the week, the first of the Sabbath, for all the days of the week were among the jews reckoned for Sabbaths, so Sunday was the first; and Monday the second; and Tuesday the third Sabbath: and so forth. And according to this reckoning they all computed their time, their months, and their weeks among the jews. In which sense the Pharisee is to be understood when he saith, I fast twice in the Sabbath, that is, twice in the week: For the Sabbath being the great day, and the principal of the seven, it gives the denomination to all the rest, and they be called the first, and second, and third, according as they have their distance from that day. So this first of the week, it was the jews Monday, as it were, it is our Lord's day; which immediately succeeded the day of the Passeover wherein our Lord jesus lay in the grave, and which was the first day of his resurrection: and therefore is remembered throughout all Christian generations. This was the time that the Apostle thought fittest for Christian men to lay aside their charity, to lay it up for the common treasure; for the common stock of the Saints: for the poor Saints at jerusalem. It teacheth us, that as all the works of mercy become the Lords day; so especially this of alms giving: it is a work proper to the Lords day. For therein we have both rest from labour, representing unto us our eternal rest in heaven; and when a man is not cumbered with the labours of the world, his mind is better, and more easily induced to do good: a man that is puzzled about his work, he saith he hath other mattrrs to do then to attend a poor man; he cannot be for him now, he puts him off till another time, and bids him come to morrow, as the wise man saith, Say not to thy neighbour, Come again to morrow, Prov. 3. if thou have it now by thee. A man being distracted with his business, he takes his opportunity; and makes these excuses to answer God, and his own conscience with these or the like, and saith he cannot now intent it: he is otherwise busied. But when he hath a relaxation from his labour, which is the proper fruit of the Sabbath, the mind of man is made more gentle, and more easily persuaded to do any good work: because it knows that therefore a man is lift up from the cares, and troubles of this life to the speculation of heavenly things; therefore he is the more easily persuaded to do the works of heavenly charity, and divine operation: which the Spirit of God acts in the hearts and souls of all his children. So that is one reason why the Apostle bids that this gathering should be on the first of the Sabbath, because then men are at leisure, than they are not cumbered with the world: they are freed from peevishness, and impatience which oft times hinders a poor man of an alms: which if he had come when the party was at quiet, and rest, he might have obtained. 2 Reason. The benefits received on that day. Another reason is, because of the benefits that we receive upon that day, the commemoration of the blessings God hath vouchsafed us upon that day; upon that day the root of life rose, the Lord jesus: who rising again from the dead, hath opened to us a certain gap, and hope of life everlasting, the meditation of the good creatures of God, the state of the Gospel calls us unto the liberty of the sons of God; all the whole blessings of the Gospel be represented, and accumulated unto us upon that day. Therefore that was the fittest time to be thankful to God for his mercies, wherein God is most abundant in mercy to us, that then we should return somewhat back again, some small widow's mite: some little portion to God's children, for all those infinite treasures we have received: for this is all that God requires, that we should give but something of his own, of some but the thousand part, of some but the hundreth part; this is all that he requires for that great store: those mighty sums, and infinite riches, and treasures, and masses of wealth he hath given us. That we should make a little acknowledgement by giving some small sprinkling for all this: That is another reason why the Apostle would have this collection be upon the Sunday; wherein the memory of all the blessings of God upon body, and soul, are the goodliest in every thing, therefore it makes men more prone; and inclined to do some good for him: that hath wrought so much good for them. The third reason is, Reas. 3 The exercises of the day. because upon that day the public meetings were made, where there was prophesy, and preaching, and praying, and singing of Psalms, and holy revelations, and instructions from heaven: all which were as fire to kindle the zeal of a man to be for God; and for his brethren; and to join together the members of the Lord jesus in a firmer conjunction, than any other society in the world. If a man love a man abroad in the market, he will love him ten times better in the Church: if there be any piety, or any coals of love to kindle his affections elsewhere, it will be much more in the Church: where every word of God, every Sermon, every prayer, every thanksgiving, every Psalm that is sung brings some fuel to that heavenly flame. Therefore for this cause the Apostle chooseth that time, as being the most select and choice opportunity for the conferring of that which God had blessed them withal: upon the first day of the week, that is, upon the Lord's day. 4 Reason. The Sacrament was th' n received. And lastly, because that upon that day, the Church was always wont to receive the Sacrament of the Lords Supper; it was not with them then, as it is with us now, men will receive it when they list: but every Sunday was with them a Sacrament day, and oft times every day in the week: but on the Lord's day they never failed. Therefore as a testimony of their thankfulness to God for the benefit of the body, and blood of Christ, which was offered on the Cross as a ransom, and propitiation for all their sins, they thought they were bound in conscience, and they were easily induced, and persuaded upon the receiving of the Sacrament, to give something to the sacred, and holy Saints that belong unto the Lord. And so indeed after our Sacrament, we have still a collection in remembrance of that; there it was according to the greatness of their spirits, and the greatness of their means which were supereminent; ours are according to our poor means, and measure: and according to the scantiness of our affections which is every day colder than other. For these reasons the Apostle requireth that these things should be done, and laid up upon the Sabbath day. For than men are best affected of all times: if ever a man will give any thing, he will give it then, when he is at rest for God, and when he is expressing his thankfulness to God, for the great mercies that he hath poured upon him; in all the course of his life: then he hears the word, that stirs him up to good actions; then he joins in prayer with the Church of God: then he understands that God hath not spared the precious blood of Christ, much less therefore should he spare a penny, a small thing to give for his sake, that hath given his blood for his redemption. Thus we see great reason why the Apostle appointed the collection to be made at this time: It is true, the collection for the Saints is due and seasonable at all times, but especially when there is the fairest, and goodliest opportunity; and than it is likely to prove best, when there are the strongest motives to work men unto it. Upon the first of the week. But now we must launch into a great Sea, to prove this doctrine; which I need not do for men that are settled; But because these last times afford a number of monstrous doctrines, and this City especially is plagued with those jewish Sabbatarians, that would still retain the jewish Sabbath, and can very hardly be drawn from it; but in their conventicles they draw away God's children, and trouble them that are not able to give a reason of their faith; let us therefore a little search into this point, for it the first day of the week were the Lords day, when Sermons, and prayer, and communicating in the Sacrament were made, and received: It follows, that the Church had changed the Sabbath day, from the seventh day unto the eight; and so we are to resolve ourselves against these innovators how this might be done: for assure yourselves, although we be well resolved in the thing, and long experience hath taught us to be quiet, and to settle ourselves in the authority of the Church; yet there is nothing that is of weaker authority than the change of the Sabbath; and if these new Heretics can prevail with us in other things, it is no marvel if they prevail in this; for there is nothing that is left upon so weak a foundation, that hath so slender proof as this: which makes them to get ground upon unstable souls, that are their hearers, being a multitude of men, where there is variety of affections; and imbecility of judgement: and every man is carried away with every blast of doctrine, as children, to and fro, no marvel if they have sown such seeds of pestilent schism, by these contrary blasts which are every where studied. Therefore you shall understand, that the holy Apostles presently after our Lord's ascension into heaven; The Sabbath changed by the Apostles. they did ordain that the meetings of Christians for the Sabbath, that those exercises, should be upon the eight day of the week; I mean upon the eight day from the creation, upon the jews Monday; which now is called Sunday, or our Lord's day; and those feasts, that formerly were wont to fall upon any day of the week; as Easter day, which was kept according to the course of the Moon; and if it fell upon a Wednesday, or a Thursday, or the like, still it was Easter day, the Passeover day, the feast of sweet bread: when the paschal Lamb was offered. But the Apostles changed it, that it should always be on the Sunday; upon the day of our Lord's resurrection: and Whitsuntide, which follows after Easter, being a movable Feast, and as Easter was still that was to be referred to it: now the feast of Pentecost was referred by the Apostles, to the Lords day: the day of our Lord's resurrection, our Sunday. And this was not the devise of Pius Pius. the first Pope, or Dicta the first Pope, (as some have imagined) which was many years after our Lord's ascension; but it is certain, it was the ordinance of the Apostles themselves, as we may see in two famous places: for we have but two as Beza Beza. saith well, in Acts 20.10. Act. 20 10. and in this place. In these two places, we observe that liberty that the Lord gave to his Church, 1 Cor. 16.2. to change the seventh day to the eighth. And whereupon? upon what ground did they take this liberty? for we have no direct word from the mouth of our Saviour for it, but they did it only upon the revelation of the spirit of God; and they had such firm arguments and reasons, as might sway them against the common tenants of the jewish slavery and bondage whereby they were tied and bound to the observation of their Sabbath. The first main reason that the Church had for the changing of the Sabbath; 1 To show the prerogative of Christ. it was to show the prerogative of the Son of God, which saith of himself: The son of man is Lord of the Sabbath also; he is Lord even of the Sabbath, Mark. 3. Mark. 3. Now therefore if he were Lord of the Sabbath, than it lay in his power to change the time of the Sabbath; the moral action he changed not, that always continueth, we must have a day to worship God in: we should worship God always, but the public worship of God is the proper end and office of the Sabbath. I but for the time why it should be upon the seventh day, or on the eight day, this was left in the Lordship of Christ, being the Lord of the Sabbath, which therefore could tell what he did, when he would rejourne the Sabbath to some other time, where it might be a figure of some better signification, therefore to show the glory of the son of man, the Church thought good to change the time of the Sabbath to another time. 2 In remembrance of the work of redemption. Secondly, there was another reason as Athanasius Athanasius. observeth upon those words of Christ; All things are given to me of my Father: he extends it thus far, even to the change of the Ceremonies of Moses Law: now saith he, there are two great works of God which are to be considered in their substance, and in their ceremony. The first is the work of creation. And the second is the work of redemption, wherein the world was recreated and made anew. For the first, the work of creation, the old Sabbath was instituted and ordained of God in remembrance of his work: for God rested the seventh day from all the work that he had wrought, and created in the six days before he rested the seventh day, and blessed it, and hallowed it for man to remember the works he had created in the six working days, and that man should also work in six days as he had done, and rest upon the seventh day: for as the Lord had wrought six days, so he saith, six days shalt thou labour: for all the life of man must be conformed to the example of Almighty God: so now there being these two great works, the one of creation, the other of redemption; we are to consider whether of these two are the greater; and surely we shall find the work of redemption is a greater matter than the work of creation. When the Lord created the world by his omnipotent power, he did but speak the word, and it was done. The Lord did but say let there be light, and there was light. Let there be a firmament, and there was a firmament. Let there be sea and land, and there was presently sea and land, and every thing else necessary. But when he wrought redemption, it was not done by a word, but it cost the blood, it drew the blood from the heart of his dear Son, for it could not be done by way of omnipotency, because it must be done by way of justice: the justice of God must be satisfied, which could not be satisfied, but the sinner must lose his life which he had forfeited to God, and God himself must do it; the person of God must take upon him the nature of man, to suffer death for sinful man that had deserved death everlasting: this is the work of recreation, and redemption. Now saith Athanasius, these works had their several ages, the work of the creation was to be remembered until Christ came to work the work of redemption, and when he was come, than the age of that was to pass away, it was determined and terminate in Christ. And now began another age, a more blessed and glorious age, that of redemption that was now to flourish, and to be esteemed in the world, and so it was necessary that there should be a cessation of the former, that there must be an introduction of this. But how then will some say, Quest. shall we not remember the works of the creation still as well as we should before? Answ. Yes, but now the Lord hath given that grace, and that light that we may remember them every day, we may meditate of them as we are doing our works, for the Gospel is so clear, and hath laid open the treasures of heaven so plainly, that as we do the works of our hands, we may remember the works of the Lord too, which the jews could not do in their work and labour, for it was so hidden from them, that they knew not that which was done before their faces, as the Apostle saith, 2 Cor. 3. 2 Cor. 3. Therefore this is one reason, the gracious work of the redemption, and recreation of the world being the greatest work that ever was, requires the greatest memorial. Therefore it is necessary there should be a Sabbath day, a time of rest for the contemplation and meditation of that rather than for the lesser work, the work of the creation which may be meditated on, and remembered every day as well as upon the Sabbath, but the work of redemption, although it be to be thought upon, and remembered every day, and may be meditated upon daily, yet than we must think of it more seriously, with a more curious observation and meditation upon the Lord's day, because then upon that day was the resurrection of the Son of God, who is the first fruits of all Christian believers. 3 The jewish Sabbath was for distinction. Again, another reason of the change of the Sabbath is, because the Sabbath was made for a matter of distinction, to distinguish the jewish nation from all other people in the world, it was a matter of separation and privacy, but the Lord jesus came to be public, he would have none of those private signs continue, he took down the partition wall which was made between jews and Gentiles; they were before shut up one from another, there was no agreement or correspondency between them, and the symbol of this separation was the Sabbath day: for the Gentiles scorned them and said, they spent the seventh part of their time in idleness; meaning their Sabbath day. Now by this separation, there grew enmity and hatred, and outward opposition, because the one had a rest, and the other had not. Now the Lord jesus came to take down this separation to take away this wall of distinction which was between them, and so he made the eighth day the day of rest, the Sabbath, not for a day of separation, as the seventh day was, which separated them, and made them strangers from all other men, but to unite them, so that now there is none strange in Christ, but all are one, Gal. jews and Gentiles, male and female, bond and free; there is no nation, nor no condition whatsoever, but all are welcome to Christ, the Saviour of the world. Therefore he made the Sabbath upon a new day, because the other was a day of separation and division, but this is a day of common convocation and collection, and gathering of all together, as the Hen gathereth her chickens under her wings, Mat. 23. Mat. 23. Further, Reason 4 In memory of Christ's resurrection. because the Lord would assure us that both himself was risen, and that we also should rise by the virtue and power of his resurrection: this is the main head of our religion, and all our faith, therefore he would have us keep the Sabbath upon the same day that he rose again from the dead. Therefore the Church changed that day from the jewish Sabbath, to rest, not upon that day, but upon the first day of the week, which is our Lord's day. I say because the Lord would teach us the glorious article of his own resurrection, and would assure us of the consequent of it, our resurrection by that power of his; therefore he would have every Sabbath day to be a day of meditation upon that benefit, that every Christian may say this is my resurrection day; this day my Head rose again, which is the first fruits, and I am assured that by the power of his resurrection, I shall rise also: therefore that Christ might make a way to my resurrection, he hath ordained a day, a Sabbath wherein I must contemplate upon that benefit, and this I feed on, this is my Sabbath days feast, wherein I rest, and quiet my soul; and if it were not for the certainty of the resurrection of Christ, and the certain hope of my own resurrection, I could keep no Sabbath, but now I keep a Sabbath by the appointment of the Church, by the wise judgement of my Mother, as a symbol of my resurrection, as a sign and symbol that my head is risen, and that his body also shall rise in due time, as certainly as the head is risen already. Reason 5 From the end of the Sabbath. Again, the Sabbath, and the end of the Sabbath was a cessation from work; and it signifieth both a cessation from sin, and also the rest that our Lord and Saviour Christ was to have in the grave, to make a cessation from our sins, and from all sin in his children. Observe the argument, ye shall see it in Heb. 4.10. Heb. 4.10. The Apostle there tells us, that one of the ends of the Sabbath was this, that a man should rest from his work, even as God rested from his; what are men's works? sin; what are Gods works? the glorious act of the creation; therefore as God ceased from his work, and made a Sabbath to show that then he had finished his work, and rested, so there remains a Sabbath to the people of God, to show that there is a cessation from their work. Now this cessation of God's people, it must come to the members from the head, it must begin at our head Christ; first he must cease from sin; but Christ had no sin, therefore he could not cease from sin; but because he said consummatum est, the day before the Sabbath, that is, the price of man's sin which was cast upon him it was now paid, therefore there is a cessation from sin: and we must not live any longer therein, but be dead to sin as Christ was in his grave, and rise to holiness of life, which is the proper end of his resurrection. Mark how the Church concludes upon this, the Sabbath was a type of Christ's resting, but he never rested till he was in his grave; for saith he, My Father works hitherto, and I work, and I work to day and to morrow, and the third day I shall be perfect: still in this frail life he was working, but upon the Sabbath day, than he rested, to show that now he had given the Sabbath a perfect rest for ever: that there should be no more ceremonial work, he had then fulfilled all the ceremonies; the sin of man was paid for, and all the troublesome ceremonies of the law were abrogate, and to show that the Sabbath was ended, he celebrated it in his grave: and then upon the Monday, the jews Monday, the day of his resurrection; he rose again to show that ours must be an active life, not in idle circumstances, to pass it away in ceremonies, as in the law: but to remain as an eternal Sabbath for ever: we keep a public Sabbath to God, though not in the same time, and in memory of the same thing, yet in the remembrance of a fare greater benefit. 6 From the apparitions of Christ. To conclude the point, our Lord graced this constitution of the Church, by his own presence: most of his apparitions were upon the eighth day, as we may see in the Gospel, that day that he rose still he glorified it with his presence; eight days after he rose, he came and shown himself to his Disciples, and the next day to Thomas, and the rest of the Disciples: and so for the time of 40. days that he continued on earth, after his resurrection, look how many mondays of the jews there was which is our Lord's day, so many apparitions he made upon that day: whereby they gathered that it was the will of the Lord, and that he meant to make that day glorious by his comfortable apparitions; for still as I said, his apparitions were upon that day, he was absent all the week before, he appeared to none, except it were to some few persons, as Peter and john, but he made no public apparition, but only upon the Lord's day. And upon this the Church of God was induced to make this change, and we see it acted, Acts 20.10. Acts 20.10. 1 Cor. 16. and this chapter is a public testimony of it, and likewise in Rev. 1. Rev. 1. Saint john saith, I was in the spirit upon the Lord's day, which is generally taken by the fathers of the Church, and by the Interpreters of the Gospel, for this, that we hold instead of the Sabbath day. But because these kind of people will never be satisfied, except we can answer their reasons, as well as they can hear ours: give me leave a little to go forward in this point; and hear what they can object for this, Arguments against the change of the Sabbath. which think the jewish Sabbath still to remain in force. I have spent the time against my mind and purpose, therefore I will but name the chief heads of their arguments, and refute them. They conclude therefore that there is no certain warrant for the changing of the jewish Sabbath to ours: 1 There is no written word for it. because there is no direct written Scripture to prove it; we have no Text of Scripture to work it into us. But for that we are to answer them, Answ. The Apostles in this guided by the spirit of God. whatsoever the Apostles did being guided by the spirit of God; their practice is a sufficient direction to us,, it is warrant enough that they have done it before us: For so we have in many other things, the practice of the Apostles to be a rule of our faith, Christ not determining many particular things in the Church, but leaving it to the discretion of the wise, those that should be well furnished with knowledge for the directing of things in their places where they were: therefore that which the Apostles did, it was the act of Christ; for they did it not of themselves, but from a higher person, from him that sent them. Another reason they have, and that is this; 2 It is a part of the decalogue. the decalogue or ten Commandments, are a perpetual law: but this is a part of the decalogue, therefore this is a perpetual law, and the precepts that be in the ten Commandments are all moral; they are precepts that belong to all men, to all times and places in the world. Thirdly, God is pleased to call the Sabbath an everlasting covenant, God calls the Sabbath an everlasting covenant Deut. 12.16. I have made an everlasting counant, saith the Lord, Deuter. 12.16. and in diverse other places he calls it a perpetual covenant between me, and my people Israel: therefore it follows, it must last as long as the world lasts, and consequently it cannot be changed, for than we altar the covenant of God. 4 It was aucienter than Moses. A fourth objection is this, all the laws that are ancienter than Moses are immutable, but this was more ancient than Moses law; for it was given to man in paradise: the Lord there by resting upon the seventh day, did consecrate the Sabbath to be kept; although some of the Fathers say (as justin Martyr justin. Martyr. ) that they did not keep it before the Flood, but yet there was the institution of it: therefore seeing it was a law given before Moses, and before the fall of man; it follows it is immutable, and unchangeable: because if there be any change, it must be for imperfection, and if there be any imperfection, it must be for sin; and there was no sin before the fall. Therefore whatsoever was commanded before the fall, was so perfect, that it could not be altered, it had no respect of imperfection in it. 5 The cause of it is perpetual. And lastly, the perpetual cause of a law makes the law continue: if the cause of it remain; the law must also continue: and therefore there are many laws that are made, and abrogate again, because there is no use of them; they were made in such a time, for such things, and the cause failing, the law ceaseth: but where the law hath a perpetual cause, there the law is in force to continue always: but the cause of the jewish Sabbath continueth, the meditation and contemplation upon the works of God; and the holy operation of his hands, this is the cause of the Sabbath: and this always continueth, therefore the jewish sabbath must continue. These are the prime and chief grounds of their arguments, I will answer a word to these, and so conclude. First, in that they say, the decalogue or ten Commandments, is a law perpetual, Ans. to Ob. 2. The jewish Sabbath partly ceremonial. and binds the consciences of all men. It is true, as fare forth as it is moral it doth, but those parts that be ceremonial; as the Sabbath is partly moral, and partly ceremonial, and as it is moral it binds, but as it is ceremonial, it doth not. For the morality of the Sabbath is this, to worship God in a public service, that we are bound unto, that which is ceremonial, that we should serve him upon such a day, upon the seventh day rather then any other, that doth not bind, there is no part of morality in that: that is but an appendix, but a reference, but a consequence: & for that it is a limited ordinance, and is not to have a continual succession, and perpetuity: no more than circumcision, and the rest of the figures of the law. And for that they say, Ans. to Ob. 3. The Sabbath not said to be everlasting property. that God made an everlasting covenant of the Sabbath, you must understand that word there Legnolam, it signifieth not that eternity that never ceaseth, but a diuturnity, a long time; so it was for the law, it continued 2000 years, which is said in Scripture to be eternal, and those things which exceed the age of a man, which pass the conceit, and opinion of man; that no man's memory can extend so fare, they are called eternal, many times in Scripture. It is said of the kingdom of David, that it should last unto eternity, and yet we know it lasted but five hundred years, which is fare short of eternity. So for the land of Israel, it is said the people of Israel should inhabit it for eternity, and yet in a thousand years they were outed, and expelled. But the word signifieth that which is of long enduring, of long continuance, such a thing was the Sabbath: for the testimony and covenant of God in ceremonial things, they were long, but they were not eternal. Ans. to Ob. 4. All laws before Moses not immutable. And then where it is said that those laws that were before Moses, those laws that were in the state of paradise, they are unchangeable, and immutable, because there is no imperfection in them. First of all, I deny their ground that the law of the Sabbath was given in Paradise. And secondly, that such laws as were before Moses, as only thus fare immutable, unless they may be otherwise better supplied; for it was God's will that those things that were before, should be types and figures, and shadows of things that were to come after; Now when the perfect body was once come in place, all those figures, and shadows were to be removed. So was circumcision four hundred years before Moses, yet we see it is abrogate, and ceaseth by the coming of our Lord, and Saviour Christ. So was the Sabbath, the Lord Christ being the sum of circumcision, and also being the sum of the Sabbath day, being our rest in God, and assuring us of our rest from all sin, from all torment, from all fear, and all pain which our nature is subject unto; it was needful therefore that he should come in the place of all these shadows, and that they should cease; and have no further intelligence or operation. And for the last, Ans to Ob. 5. Meditation of Gods works not tied to one day. where they say the cause of the law continueth, and therefore the law must continue: but the cause of this law was the meditation of God's works, and that must be continual: therefore the Sabbath must be continual. It is true, if the meditation of the works of God were of necessity put to one day; then the argument were good and strong; but because it may be done upon the eight; or first, or second as well as upon that, the argument concludes not. Indeed where the cause of the law, and the end of it can be no otherwise attained but by the direct word, and letter of the law: there the law must continue as long as the end of it continueth. But the end of the law of the Sabbath, is the meditation of God's creatures, which may be attained unto another way; for we see in Christ better than they could in Moses: for we see the fullness of God, the excellency of the creation, that clear light of contemplation in the Son of God, which was not to be discerned in the old Testament: The grace of God hath appeared to all men: 2. Tit. 11. and hath removed the clouds of darkness that were before, that we might walk in a new light; that we might walk from glory to glory, we see face to face, 2. Cor. 3. as the Apostle saith. I have been too troublesome to you in this point, to speak to them that are well settled, but it is for this respect, to clear this point; to make it appear what fanatical spirits these be, that after so much, and so long peace, and quiet of the Church: would begin to trouble the faith of Christians again, by renewing the jewish Sabbath. For they go in effect to prove that there is no Christ come into the world: for seeing their Sabbath was a type of Christ's resting in the grave, and that he should bury it in the grave with all other ceremonies; they do in effect deny that Christ died, and that he is risen again; they deny his resurrection by drowning the memory of that in remembering their Sabbath: by obscuring our Lord's day in keeping that Sabbath in which he lay in the grave, and by keeping that, they put a cessation to this. But it is good also that we should understand the tenants of our faith, upon firm and strong arguments, that the powers of darkness, the gates of hell may have no prevailing against us, in the time when they come to fight with us. It is true, this argument doth afford to wrangling spirits as much contradiction, as any matter of Divinity; but we have the authority of the Church grounded upon good reasons, and arguments why we do so: to commemorate the glorious work of the resurrection of our head. To assure us that we which are his members shall rise with him. Now follows to speak of the incentives, and motives concerning this work of charity; but I am afraid too much to oppress your patience, therefore I will conclude. The third Sermon. 1. Cor. 16.1.2.3. Now concerning the collection for the Saints, as I have ordained in the Churches of Galatia, even so do you. In the first of the Sabbath, let every one of you lay up by himself treasure of whatsoever God hath prospered him, that there be no gathering when I come. And when I come, those whom you shall appoint, and approve by your letters, those will I send to carry your grace to jerusalem. THere are but two places in the Scripture that gives a powerful warrant to the Church of God for the change of the Sabbath day, from the seventh to the eighth day. And therefore I thought it fit (falling upon this Text) not to leave that point negligently or slightly handled, but to regard it so fare as my weakness could attain unto. The last time I shown the reasons of the change of it. It was a thing that was partly ceremonial; and the Church of God is bound to it no further than it is moral. It was a matter of distinction it made a separation between jews and Gentiles; Christ came to take down the wall of separation. It was a memorial of the Resurrection of Christ, and the comfort of us all; in that the root of life was raised: therefore there is a lively hope made over to all the branches that they shall rise again with the root. It was graced by the manifold apparitions of Christ, and confirmed unto us according as the Apostles had received it from the will of Christ; to grace that day the eighth day with his apparitions. It was confirmed unto us by the Apostle Saint john, who maketh mention of the Lords day, he was rapt in the Spirit upon the Lord's day. And by these two places, Act. 20.10. and this present place, 1. Cor. 16.2. The time prevented me that I could not show you the authority from age to age, and the concurrence of these two things which was the gathering of collections upon that day: for the Apostle includes both these, both that the day should be changed to the first of the Sabbath, that is, to the first day of the week. And secondly, that upon this first day of the week, it should be a particular appendix of the Sabbath days work, to lay up somewhat for the Saints; because then there were no such officers appointed in the Church, therefore every man wa● his own Treasurer, every man was his own overseer for the poor, to lay up by himself as (chrysostom saith) this priesthood thy charity, and thy love to thy brother hath bestowed upon thee, that a man should provide and ordain by his own hands, till such time as the Church should provide overseers, and collectors for the poor, and Deacons that they should be every where as they were then at jerusalem. Now it may seem a matter not worth the labour, to prove this point concerning the time of the Sabbath, if it were not that some fanatical spirits in these latter days had raised such a mist and vapour, to cloud this truth; and to bring back the jews ceremonial Sabbath which (saith Gregory) if any go about to do, he must bring in the jews sacrifice: and so he shall derogate and destroy the blood, and sacrifice of Christ, which was offered once for all. Give me leave therefore a little before I come to the residue of the Text (for indeed it is full of matter) to show you how the Church of God in the first beginning acknowledged this day for the true Sabbath of the Lord. And upon these grounds out of Scripture, I need not do it, I know among you that are fully persuaded, but there are some men that do infringe the glory, and purpose of this Text, and contradict the Fathers, even some of our late Writers, that are otherwise worthy Interpreters of the word of God, yet here they hold that the Apostles meaning is, where he saith, One of the Sabbath, that it is not to be understood, upon the Lord's day: but they think it may be any one day in the week. Wherein it is a wonder that they should give such a scandal to the Church of God, in weakening the arguments and the faith of the Fathers, that were before us; and to make us uncertain what to adhere and cleave unto: I spare their names, because they are worthy instruments of the Gospel. Only I go about to refute, and cast down their opinion; which I will do briefly, and by the liberty and licence of the time, that I may make the shorter work. The first of the Sabbath, the Lords day. Therefore that this first of the Sabbath is the Lords day, it is manifest by other places of Scripture: whose consent make an absolute verity every where: for the rule of Scripture is to expound one place by another. In Matth. 28.2. The woman came to the grave upon the first of the Sabbath, when as it shined up, when the light shined up upon the first of the Sabbath, than came the woman to the grave; the same word is used there, as there is here; The first of the Sabbath, which was the day of the Lords resurrection, and not every day in the week, but the eight day from the creation. So again more clearly in Mark. 16.2. and vers. 9 it is said there verse 2. the women came very early in the morning upon the first of the Sabbath, or of the week. And in the 9 verse it is said, jesus did rise upon the first of the Sabbath in the morning: that is, upon the first day of the week. This phrase in Scripture alludeth to that in Gen. 1.7. the morning and the evening were the one day, that is, the first day: for one and first in the Hebrew tongue are promiscuously taken, which is, in every one day of the Sabbath, that is, in every Sabbath, or upon the Lord's day, or in every first day of the week which is the Lords day. Then the authority of the Acts of the Apostles; and this place, and that of Saint john, which saith, he was rapt in the spirit upon the Lord's day. The judgement of the Fathers for the observation of the Lords day. All these things be firm, and true establishers of the point we have declared. Now for the Fathers, that they were all also of the same mind, you shall hear. justin Martyr justin Martyr Apolog 1.2. that lived an hundred years after Christ, within an hundred and four years after, he saith in the second of his Apollogeticks: In the day, saith he, that we call Sunday, the day which the Heathen men called Sunday, which is now our Sabbath day: for the other day before was called Saturn day of Saturn, which was the jews Sabbath, in that day, saith he, the congregation come together, and there are prayers offered up to God, and after the Sacraments are received, there is a collection made, every man lays up as much as his own good will is, according to his own election, and it is given to the superintendent, or to the chief Minister of the place, and he seethe the poor provided for with it, he seethe it be bestowed upon them. Tertullian which lived two hundred and four years after Christ, in his book called, Tertull. in sold. Crown. Apolog. ca 16. The soldier's Crown, he saith, Upon the Lord's day we abhor fasting, for it is a time of feasting with us. And in his Apolloget. Chap. 16. saith he, If we give one day in seven to merriness and joy, to joyfulness in the holy Ghost, it is but all one as the jews do which give yet superstitiously the day of Saturn to idleness, and mere superstition, so saith Tertullian, there is a certain little chest in the Church, and every man puts into it what seems good to him, if he can; and if he will: for there is no man constrained, and this is done once in a month. For the place could not endure that it should be done every Sabbath, (as the Apostle saith) here upon every first of the Sabbath, but because of the poverty of the country it was but once in a month, that they brought their charity for the poor. Clemens Alexandrinus in the fifth of his Stromata, Clem. Alexan. Strom. 5. P●ato. he brings a prophecy out of Plato, that God would change the seventh day to the eighth; to signify thereby, that God would bring a rest to all the world: so that our change of the Sabbath day, saith he, it is not only of us, not only manifested to us, but it was opened to the Gentiles themselves; they also acknowledged it. Cyprian Diacon. Epist 41. Cyprian the Deacon saith, he shall read the next Lord's day, wherein the Church must bring their accustomed sacrifice to God; that is, the sacrifice of Almsdeeds, the treasure of life eternal: and in his 41. Epistle (saith he) in the station, that is, in the Church where we meet, and stand together before God; let you alms be ready, and let no man appear empty before the Lord, alluding to the law, speaking of the change of the Sabbath, and the collection for the poor Saints named in this place, by the common state of the Church. Basil. Hexamer. secund. Basile in the second of his Hexameron, (saith he) that the Lord might bring us from this present life, to the thought of a better life, of the life to come, he hath appointed the first fruits of the Sabbath, wherein the first fruits of the living rose again from the dead: the Lord Christ which was dead, did then live, which was the beginner and continuer of light in his Church; I mean (saith he) the holy Sabbath day, glorified by the resurrection of Christ, and commended to the Church to be always fulfilled and kept. Nazianzinus orat. 43. Nazianzen saith he, there were two Lords days, the one for the jews, the other for the Gentiles; but ours that we have is more excellent than that: for that was belonging to man's salvation, but this was the very nativity of salvation, the birth of our Saviour. The jews Sabbath was the intermedium, the passage between the burial of Christ and his resurrection, for Christ lay in his grave upon their Sabbath day, and there he rested, and with him rested all the ceremonies of the law, never any more to revive, but this of the resurrection of Christ, is plainly and fully the day of the second generation, and regeneration of all the Saints; and he gives a reason for it: For, saith he, even as the first creation of the world begun from the Sabbath day: so we must imagine that God began to make the world upon the Monday as we call our week, for in his eternal rest whereby he rested from all eternity, he began then to work, although it were no work to God but a rest, even the creation, it was a rest to him, he did not work then more than before, yet it is signified to us by work in the Scripture, and that he began in the beginning of the week to set himself to work, therefore as that work of the creation began from the Sabbath, so the work of the recreation and redemption of man must begin from the Sabbath. And although this be the eighth day, yet it is the best day of all that were before it, and of all that shall come after it; being more high, and glorious, than that glorious day that was before, and being more wonderful and admirable than that wondrous time that preceded it. Saint Jerome in the second Epistle of his book against Vigil. The Apostle Paul saith he, S. Hierom. contra Vigil. Epist. 3. Vigitantius I suppose. commanded almost all Churches that there should be collections for the poor made upon the Lord's day, which is the first day of the week, that is, the first of the jewish week. And in his fourth question to Hibibbia, How soon, saith he, did the Apostles of Christ turn, and change the jewish Sabbath? to show the liberty of Christians from the bondage of the law, how soon did they turn it to the Lords day? Aug. 10. Tom. Saint Austin in the tenth Tome of his Sermon upon these words of the Apostle, saith he, When the seventh day was fulfilled which is the consummation of the world, we must come back again to the first, and reckon from seven to seven, and this first will be found the eight day: the seventh day is ended, and then the Lord is buried, the eight day gins, and then the Lord is raised, for the raising up of the Lord jesus hath promised unto us a day eternal, and hath consecrated to us the Lords day which is the sign, and note, and assurance unto us of that eternal day of that everlasting Sabbath: for now the rock is raised up again. Let all our hearts be circumcised (speaking of the manner of circumcision which was done with a knife of stone,) with a piece of a stone taken out of the rock, out of the rock which is Christ. Chrysost. on 1. Cor. 16.2. Saint chrysostom upon this place. In one of the Sabbaths, that is (saith he) upon the Lord's day: for the time itself was of sufficient force (saith he) to bring a man to be liberal; to give alms plentifully. Oecumenius. Oecumenius saith, the same (saith he) it should rouse us up this time, the Lords day, to do good to the Lords Saints. Theophilact. Theophilact, being the first day of the week, the time wherein we meet together before God: they never (saith he) went without love to God, and to the Saints; upon the first day of the week, which is the Lords day. Theodoret, Theodoret. saith he, the day, and the work are met together; a man should do the works of the time in his own time: a work done in season is the more grateful, and acceptable. Therefore, saith he, the day of the Lord wherein the resurrection of Christ is honoured, is the fittest time to show our bountifulness to God; which hath been so bountiful to us in giving us the memorial of him, that was Lord of his own, and of our resurrection. Athanasius Athanasius. upon that place: All things are delivered to me of my Father, which I stood on the last day; and shown his reasons for the change of the Sabbath. Cirill of jerusalem in the fourteenth of his Catechism, saith he, Yesterday, Cirill of jerus. Catech. 14. upon the Lord's day in the congregation of the Saints, and at the general prayers of the people; you heard me speak and discourse of these things, where we may see that in that country also the same manner was retained. Epiphanius in his second book; Epiph. lib. 2. The Sabbath of the jews remained in the law till the presence, and coming of Christ: but Christ dissolved the Sabbath, and gave a Sabbath of his own, which is a type of that true rest of that sabbatism whereby the Saints rest from ceremonies, and are come to the substance, the Son of God, as the Apostle speaks, Heb. 4.7. Cirill of Alexandria, in his seventh book to Palladius: We know, saith he, Cirill Alexand. l. 7. ad Pallad. that the Lord Christ came to make us a perfect rest from sin, from death, from misery, and to give us conquest over death: and he had power being Lord of the Sabbath, to make a new day, to make a new consecration which the Church of God hath always followed. Saint Ambrose Ambrose. 2. Cor. 16.2. upon this place, saith he, this one of the Sabbaths, or the first of the Sabbath, is the Lords day, as it is written every where in the Gospel, that Christ rose on the first day of the week. Leo on the Collects, Leo on the Collects. speaking to the Saints to give bountifully, now is the time, saith he, now is the Lords day, now show your thankfulness, and your love to God in Christ, by your bounty to those that are the members of Christ. Greg. Epist. 3. Saint Gregory in his third Epistle, If any man (saith he) say that the jews sabbath should be reduced, and brought back, let them reduce all the ceremonies with it, and if the one be abominable, the other is abominable also: therefore take heed you be not seduced, despise the words of fools, weigh every thing in the balance of reason, and that revelation that you have received the sabbath is made the day of the Lord, that look what errors we commit the week before, we should make amends, by expiation, and confession, and sorrow, and contrition upon the Lord's day. Damascene. Damascene, We celebrate the Lords day, as the perfect rest of humane nature, for the jews sabbath was a carnal rest, a temporal, and figurative rest, of that which was to come; but this is the perfect rest of nature, to have an assured promise of our resurrection, which we could not have but by the memorial of a resurrection; and that could not be done, but in the resurrection of Christ: therefore we celebrate this day in memory of Christ's resurrection, and in token of the assurance of our resurrection. Beza, and Musculus, Beza and Muscu●us. and other late writers, unless one or two, which I spoke of before, which indeed are singular men in their place, and degree: I say these men descent from them, and they say, and acknowledge that these two places of Scripture make it apparent, the authority of the change of the Sabbath. I have been too long on this subject. Now I come to that which is more plain, and easy. After he had told them on what time this should be done, and we see the time was upon the Lord's day; and we see the reasons why it was changed from the seventh day from the creation to the eighth day. Now let us go to the next that follows in the order of the words. By what reasons, The motives to charity. by what arguments would the Apostle persuade them to this act? What arguments doth he use? It is a hard matter to bring a churl's money out of his purse, and even those that be generous, and excellent well minded; yet they cannot endure to hear much of alms, for charity is soon weary; and being once weary; there must needs come infinite danger to the soul. For the heart grows hard, if charity be weary. And therefore to the intent it may hold out, good arguments and reasons must be devised, to feed and encourage it: for charity of itself will lag, and fail, except it be well supported. Therefore the Apostle gives such motives as that nothing could be found more opportune, and fit to keep men in practice then this. And first from the example of other Churches, As I have appointed in the Churches of Galatia, so do ye: that which other Churches do, surely that you will do, especially that which poorer Churches have done, that are not able to come near you in state, and means, you will be ashamed to come behind them; but the Churches of Galatia which are more ancient than you, and withal poorer than you; they have done this. Therefore I pray do you so too, that is one great incentive, wherein we are to consider what the Church of Galatia was, and also what his authority was among them, I have appointed, I have commanded (saith he) saith S. chrysostom, he did not counsel them, he did not exhort them, by fair words to do it, but he appointed them by his power Apostolical, by his Apostolical authority: whereby it appears, that the Church hath power to dispose of men's goods in the general, though not in the special quantity; that is one motive to draw them on. Another is taken from the fair carriage that should be in the business, a man will more easily be entreated to do something, if he be persuaded that there shall be no false play in it; but that every thing shall be done according to the Donors' intention, and that the parties appointed shall be sure to receive that which they have given; without any fraud or deceit: for that the Apostle gives them satisfaction, and tells them, that when he comes the money shall be sent, and transmitted to jerusalem, to the poor Saints of jerusalem, for whom he begged, as we heard before; it should be sent to them, and it should be sent by those that they should choose themselves, and if need were he himself also would go with them. So that here is a full certainty made, that it should not be balked, that it should not be interverted, nor kept in private men's hands, or be turned to the private good of a few, but it should redound to the benefit of those for whom it was intended: and for that purpose he tells them there should be certain men chosen, and chosen of the Corinthians themselves; men that should be approved by their letters, and Epistles: and if there were further necessity, he himself would go to be a witness, and testify of this their great grace; which God had done by them: This is the second motive whereby he incites them. The third is, the glorious title he gives them: for charity, although it be not proud, yet notwithstanding it looks that there should be some thankful remembrance of it, it desires no glorious titles, nor no blazing, yet the Lord God in mercy hath appointed that if the poor woman shall pour upon the body of Christ such a box of ointment, the Lord saith, Verily I say unto you, wheresoever the Gospel shall be preached, a memorial shall be made of her, of this that she hath done, her box shall go with her for a memorial of her. The Lord will not have the good deeds of his Saints to be buried in oblivion; but he will have them famous, he will have them carried through the world; therefore the Apostle gives it a glorious name, a glorious title; and saith, your grace. They shall carry your benefit, or your grace, your benefit as the word signifieth at large; But the Apostle speaks here in another mind, as of a thing that comes from the grace of God, that ruled and reigned in them, and moved them to this gracious work. And then the last is from the inconvenience, that would come otherwise, he desires that it might be done with all speed, for he (saith he) would have none to gather when he came, because it would tend both to his, and to their shame, if they should be found unready. Unreadiness is a fault in all the parts of Christianity, and there was no man that ought to be so forward as they; therefore he prays them to do it before hand. These are the parcels of this Text. Of these things briefly, and in order; as it shall please God to give assistance. 2 Motive, from the Church's authority. First, concerning the motive from the Church. It hath always been a strong argument that is taken from the Church's authority, He that hears you, hears me: and he that scorns you, scorns me, saith our Lord Christ: and tell it to the Church, and if he will not hear the Church, let him be to thee as a heathen, and a publican, or sinner. He that will not do as the Church doth, he is out of the Church of God, he is a banished man from heaven: and a castaway from all hope of salvation. This argument therefore must be of special consideration with us; what the ancient Church hath done before times, we must follow their steps, if we mean to partake of the reward that they, and we both look for. We see that antiquity is a great and a main reason to induce any good understanding: for if the Church of God have authority to persuade all her children, and those that follow after, certainly then the ancientest Churches are of the greatest authority. Now the Church of Galatia was a more ancient Church than Corinth. Therefore the Apostle allegeth the authority of that Church, to bring this on. So we see also in persons, not only in Churches, but in particular persons, Rom. 16.6. Salute Andronicus, and junia that were before me in the Lord they were Christians before Saint Paul, therefore Saint Paul gave them honour as his predecessors, as his glorious, and honourable Ancestors, that were in the Lord before him. Therefore he saith, honour them, and salute them much. So in this case Galatia was the more ancient Church, therefore it was to be the rule of Churches afterward in all good things, in all things belonging to the propagation of the Gospel; to the maintenance of a good conscience. The authority of the Church is the greatest argument one of them under heaven, and it is certain, if our mother Church which was once, the Church of Rome; if it had not proved extremely cruel, and tyrannous in her proceed, there ought no Church to have fallen away from her community: for by separation from her, if she had continued a true mother; they had separated from their father too: the God of all comfort, the God of heaven and earth: for a man cannot have his father's blessing, if he go from his mother's bosom, but now when all things were turned to pride, to worldly covetousness, to ambition, and vain glory, and their own greatness without the true aim, and without respect to the right end, when all was turned to pride, and self-love, that they would depose Kings, and Princes out of their seats and kingdoms, it grew then to be a monster, and ceased to be a mother, and thence it is not lawful to have any communion with them, that are so blasphemous. But else, I say, if they had continued in that modest humility, which they were first bred in, Rome a true Church 500 years after Christ. & continued in for the space of four or five hundred years, surely, the authority of the Church had been a rule for the whole world; for where they do well, the Apostle makes a law from their doings, As the Churches of Galatia do, so do ye. 2 What the Church of Galatia was. Secondly, here is to be observed, what this Church of Galatia was, it was a famous, but yet it was but a poor Church: it was so famous in zeal, that the Apostle protests that they would have given him their eyes to have done him good, wherein he signified their infinite ardour, and fervency to the Gospel of Christ, at his first coming, although afterwards by his absence, they were seduced, and drawn away by circumcision, by some creeping jews that stole in among them. But as it was famous for the greatness of the graces of the spirit, so it was but mean in condition. Therefore the Apostle might well draw an argument from it: for the Corinthians could not object, and say, What do you tell us of Galatia? Galatia is a potent kingdom, a rich kingdom full of means, and full of glory above our City, but this they could not do: for it appeared to all the world to be but a poor place, a place of no traffic, except it were a little in the Euxine sea: for it is a middle-land place. And although the countries of Asia-minor (whereof Galatia is one) can maintain themselves, Galatia in Asia minor. yet for any great superfluity, and abundance, to send to others, they cannot do it, especially the City of Galatia which is excluded, and kept from the Pamphilian Sea, by the border of the South which lieth between it and Pamphilia. So we see here, that according as God hath given Churches means and ability, so they should exceed those that are poorer: the richer sort must do after a rich manner; and if the poor should at any time seek to transcend them, it were a shame to them that are greater, and more able. The City of Corinth, it was the Mart of all the world: Corinth the Mart of the world. Hom. Iliad 2. therefore Homer in his time which was one of the ancientest Writers that ever was among the Heathen, there is none like him, in his second Iliad he saith three times over, Rich Corinth. The reason of it is because of the situation which is between two seas, from whence all the traffic of the world flocked, & flowed to it. Therefore it followed that seeing the Church of Galatia had fare less means than Corinth, and yet they had done thus. Therefore Corinth must much more obey this precept. And it is a lesson that I would that men of sense and reason would lay to their own consciences both in the Church, and in their private persons: for we have a great number of poor Churches even in this City, that are sessed oft times to pay fare more then richer places do: and there are many poor persons that are truer paymasters, that pay scot, and lot better than many greater men do, which the Apostle intimates here to be a shame, it is a shame that poor Churches should go before rich: it is a shame that Galatia should go before Corinth, and exceed them; it is a thing that God will have a saying for; and these great ones that have their thousands, and their ten thousands about them, and yet they will not pay that which belongs to their poor officers, to their poor servants, such as belong to them, poor Churchmen, that will not pay that which belongs to them of custom, and duty; these men shame themselves infinitely, and disturb the order of nature: and perhaps lay up a curse for their own souls. The last thing that I observe hence is this: how will he make the Church of Galatia to provoke them, how will he bring the Corinthians to this? how shall it be brought about? The Corinthians might have objected and said, What do you tell us of the Church of Galatia? Have not we poor enough of our own? as we use to say now adays, we will give nothing abroad, because we have poor at home. It is true, a poor man's neighbour that is near unto him, aught in the first and principal place to be regarded; no question of it, yet there ought something to be done to the poor at large. Now lest the Corinthians should say they would be at their choice, and they would either do, or they would not do, and the Church of Galatia was of no power to prescribe them, or their example was of no force to move them by way of necessity. The Apostle therefore tells them, I did appoint: So by this he shows, that he came with full authority, as speaking more authentically, and more powerfully, not by persuasion and counsel, but by his Apostolical authority, which he had received by Christ's command. As I have appointed. The Church hath power to dispose of men's goods. We learn by this that the Church hath power to dispose of men's goods; and yet this must be done in a gentle manner, with a reservation of their own will for the quantity: for in the quantity it cannot say, saith Saint chrysostom, thus much or thus much, but must leave it to a man's own conscience, according as God hath enriched him: but as I said before, whensoever God hath given a prosperous voyage according as a man hath had a good journey in his trade, so he must prosper God's Saints according as God hath prospered him. But for the main point that he must give something, it lies in the Church's power to command that almsdeeds, and works of charity should be done, that is as much in the Church's power as that we should keep a Sabbath day, that men should meet together, and hear the word, and administer Baptism, and the Lords Supper, in the Church, we know these things the Church hath power to ordain, and constitute, and as much power hath the Church to ordain the collection for the poor: for all come from one authority. Therefore the Apostle saith here, As I have appointed. So then the Corinthians were bound not only by the example of the Church of Galatia, but by that Apostolical power, by that authority which the Apostles had received from Christ, Feed my sheep, feed them with your prayers, feed them with your preaching, feed them with your exhortations, feed them in giving them bread for the body, feed them by your example, feed them every way that may be helpful, and commodious to them. Howbeit out of this we must not gather that the Church hath that fullness of power to impose what they list, and to oppress by way of exaction, to thrust in upon the members of Christ what it pleaseth them. No; the Apostle gives no way here for annates, he gives no way for Peter-pences, nor for such kind of collections: for those were exactions, and extortions against the good wills of the parties, to the impoverishing of them that gave it, and to the exceeding enriching of those that received it. Therefore in such a case we must take notice how fare the Church's authority doth extend, that is, when it is to do good to them of jerusalem, for the Saints of jerusalem, for the good of them that want, of them that are disabled by age, or by nature, or by misfortune, to do good to them, this is the will of God, and this the Church hath power to raise out of a man's substance; and there is nothing that is a man's own, there is nothing that he can say, he takes comfort in, unless the poor man take part of it; there is no pound that thou hast except the poor man have a quantity out of it, if it be but a farthing in a pound, except he have something from it, there can be no rest nor quiet to thee of it, the Lord hath appointed unto men, that as he hath blessed them, so they should return some tribute, some acknowledgement to his poor members on earth. As I have appointed in the Churches of Galatia. This is the first motive, I lay no new thing upon your shoulders, no new burden upon you, but that which other Churches bear as well as you; nay that which poorer Churches, as that of Galatia, (which is not comparable to you) bears the same burden: therefore I pray do you bear it. It is the common taxation of the Church of God, the collection for the poor the taxing for the poor, it hath been still a follower, and a concomitant of the Gospel to have mind of the poor Saints, it was the charge given to Paul and Barnabas, Gal. 2. as a chief part of their office to be mindful of the poor. 2. Motive. The safe carriage of it. The second motive is taken from the fair carriage that shall be in this matter: for the Corinthians might fear, when they had made this collection, and should send it, that it would miscarry; for jerusalem was almost a thousand miles off from Corinth, take the nearest way that might be, and there might many casualties fall out before it came there, it might be taken by tyrants, or they might be false among themselves, so that they knew not whether ever it should come to the hands of them that should have it tendered them. Therefore for that he saith, he will see to it, they shall be sure it shall be carried safe, and sent to jerusalem. It is a great comfort, and a great argument to stir up men's hearts to do good, when they know there shall be no fraud nor deceit in the conveyance of it, it was that only incentive that moved our forefathers to be so bountiful to the Church of God, as they were, that they went from the giving of almsdeeds to the building of Cells, and Colleges, and Monasteries, and great Churches, and goodly Palaces, a strange and wondrous height there was of piety and devotion. Indeed there was much superstition mingled with it, there was much vanity mixed with it: but yet we may well think that if those men had ever thought of such sharkers as came after them, to pull down all, and to make every thing equal with the ground, they would have saved a labour, and would never have been so bountiful to the Church. If they had thought that such a sort of intruders, and ravenners would have taken the goods, and the stock of the Church, and the stock of the poor, and have made such havoc of them, not caring for the honour, and respect of the Church. But here for this, the Apostle tells the Corinthians, that they should have no such fear; for, saith he, whosoever you shall commend, such as shall be fit men, they should be appointed for the carriage of this money. Indeed he must be a fit man that may be trusted with money, as he saith in the Comedy, if thou findest a man that is faithful in money, he may easily be believed on in any word of counsel, for he that may be trusted with the one, may be trusted with the other: and they are excellent men indeed that can be faithful in those things that are committed to their charge, especially in money, where the craft and subtlety may be easily hid, and can hardly be boltted out. Therefore he saith, there shall be fit men, chosen men of conscience, men fearing God, and hating covetousness; as Moses father speaks of officers, not such as were collectors afterward, men that were careless, that will spend the whole year in out-laying, and will work all that while out of the poor men's stock, they care not how much, men that will come here with a Brief, and stay upon pleasure in the City, and spend out their time, that they care not when they return to the poor men for whom they gather; much less shall they be such men as those that shall barter their Briefs, and sell their Patent, and take a certain sum of money beforehand of some hidebound fellows, of such wretches that will extort, and gather fare more than they could do, these must be no such companions; but they must be men fit, faithful men chosen of the Corinthians themselves: for he saith, those that you shall approve by your letters, by them will I send the money. So from hence we understand, first that there ought officers for the poor, collectors for the poor, always to be chosen among the parties with whom they live; indeed some officers cannot be chosen by the common people, spiritual officers cannot be chosen by them: for the people cannot choose their Bishop; they cannot choose their Minister: they must not, they cannot meddle with it, because it belongs not to them to be judges of gifts, and abilities of the spirit; wherein they have no insight. But for temporal things, the Lord hath given them power to elect and make Officers, and the Civil Law gives them leave to choose their Pleaders, their Physicians, and their Schoolmasters, and Officers of the like kind. So that in this the Church hath authority, and power, as we see by the Apostles words. And it is with great care and conscience to be left to them, unless higher authority interpose, which must be harkened unto, or else, I say, it is left to them: therefore the Apostle saith, They shall choose, because they were known to them, they were not known to the Apostle, except it were by revelation, he knew not by a man's face, whether he were honest or no. Therefore the Corinthians were to make choice of them, and them that they chose, he would not reject, and put by, but whom they should nominate, he would allow, and confirm them in their election and choice. By this we learn, that it is no small honour for a man to be chosen a collector for the poor. It is thought of men to be a poor, and base office, but it is that place that God puts a man into, and that God and the Church trusts him withal. It is a place that is gotten by the grace of God that shines in a man, and therefore it is not to be balked, and put off, and rejected as a matter of baseness, but to be accounted a fair degree in the Church of God, as the Apostle speaks of the Deacons office which is like unto this of collection for the poor. 3. Motive. Letters of commendation. But now how shall these men be commended? they must not only be chosen, but they must be commended; by their letters, and Epistles. The Corinthians must write letters testimonial to commend these as faithful brethren, to the Saints at jerusalem. The Church of God always had a great care of letters testimonial, they would have no man go, or travel, without them; they would have no man go into a strange place to receive the Sacrament, but he must have a letter of testimony with him: Letters of commendation have been of ancient use in the Church of God, which are still to be honoured, and to be kept with much care. Three sorts of letters. These kind of letters were of three sorts. 1 Letters of peace. They were either letters of peace, which were such as a man must needs have with him if he came to the King, or to the Bishop, he had still a letter of peace, that was to show that such a man was in the peace of the Church, that he was a member of Christ, that he was a professor of the faith, that he received the Sacrament duly, that he was in the communion of the body; if he had these letters, he might come into the presence of the King, or of the Bishop, or else he might not. 2 Letters of form. And then there were letters of form, by which the Church used to commend a man to the Presbyter, or to the people, to whom they must come with these, and by no means without them. A man could not travel out of his country, but he must have of these letters to commend him. And then there were these letters testimonial, 3 Letters testimonial. which the Apostle here speaks of, that these brethren that should be supposed faithful, that should administer the portion that God had vouchsafed them, that they should deliver it to the full, that they should not balk a penny, nor spend of the Church's store, any more than needs must, nor stay by the way longer then need required; but that they should in all parts be faithful dispensers, those that made conscience, and those that would give an account, and answer to God for the things they had been trusted withal. The Church had this care of letters, because they would have no falsaries to go up and down, no idle vagabonds, to pretend poverty, and to colloque and cousin the world, to whom they were to send for those that wanted. And the Church was also careful to see that undoubted seal from those whom the letters were sent, that it were no counterfeit, lest there should be any deceit, any forged letters, and lest there should be any cause of trouble in the Church by unnecessary letters, that should be sent to no purpose, as many now adays that gad about upon their pleasure, and men will send letters with a beggar to maintain his gadding, the Church of God could not endure this, but had a special regard to the letters of the Saints; and took them still as so many appendices, as so many seals, as writings applied to their faith; they received them with as great reverence as an Angel from heaven: this was the antiquity of letters. Now a days they are so common indulgences, and such like things which the Pope hath set forth for the pardon of sins, for the gathering of so much money in such a country, for the preferment of such a novice in such a place, in a strange land, they were so ordinary, Letters and Pope's Bulls puc down by H. 3. as that our Land in the time of King Henry the third, quite cashiered all of them, we heard no more of them since: We have had a great Sabbath, a long rest from them. It is good that these letters should be respected among friends, that there should be regard had of them: for as they do not much good, so they do much harm in the world; men should be careful what they writ, what they set their hands unto. It is the fashion now adays, when a friend saith it, or but send it in writing to his friend, for friendship sake he will set his hand to it, that a man is a good competent scholar, when he knows nothing of learning, one that never saluted learning from the threshold; that a man is virtuous, when he is clean contrary. It is a thing that will be brought against many at the day of the Lord, for writing of letters vain, and idle, and false. The Church of God heretofore had them in great estimation: in the beginning of the Church, they were taken as the word of God, not that they were of the same authority with the word of God, but being spoken by the Church, they were taken as an appendix of the word of God. 4. Motive. Alms called grace. Again, he gives them another reason from himself, and tells them that if there might be fair dealing, he would go with them himself, if need require. And he gives their alms a glorious name here, They shall carry your grace to jerusalem, your benefit, or grace. It is true, the word signifieth a benefit in the common sense, at large; but the Apostle speaks in another phrase: for the phrases of Scripture, and the phrases of the Heathen must not be confounded, and mixed together: the Apostles meaning is this, that it was a grace indeed: for it was wrought in them by the grace of God, there is no man that can give a poor man a penny, but it proceeds from the grace of God. Although it may be pride, or vanity, or custom, may bring a man to do something, yet there is some spark of grace in any man that doth any thing for God's people, therefore the Apostle calls it not a gift, that was not sufficient to express it, he calls it a grace or blessing of God which could not be expressed, as he saith in 2. Cor. 9 And it proceeds from the grace of God, 1 Because it proceeds from grace. whatsoever Gods Saints do, it comes from the grace of God. Wicked men, natural men, they many times do the works of God for ambition, for show, for vainglory: but the child of God still, he works upon grace, the stock of grace is the foundation of all that he doth; and the grace of God in Christ is that which moves him to do a grace to them that want, because God hath been gracious to me, and hath redeemed my soul from death, and hell; in remembrance of this grace, I am raised up to do some grace to a poor man, to redeem him from his misery, and poverty, as I am redeemed by the blood of Christ, by the grace of God from eternal misery. Secondly, 2 It is graceful to God's providence. because it was a thing most graceful to God, there is nothing that graceth God's providence more than a good alms man: for God hath left many poor people without that grace in the world, they have no means, nothing to betake themselves to, nothing but misery, and it is a scorn to a great man's house to have many ragged beggars belonging to it, it is a disgraceful thing: so in God's house, we have a great number of poor, a great number of people that have nothing to live on; therefore he that is helpful to these, he graceth God's providence, and the government of God, and he purchaseth everlasting grace to his own soul. 3 Because it comes freely. Lastly, he calls it grace, because it comes not by constraint, but of grace: they gave it freely, and voluntarily, out of their own free heart, not of compulsion: this therefore aught to be a reason, and a motive to stir up the Corinthians to it, because it was a grace, a grace that made them acceptable to God, because it graced the providence of the Lord, because the Lord respects a cheerful giver, one that gives with a free consent, without enforcement: do it therefore, it is your grace. There is nothing that will stand by you so graciously as this will: you think you are gracious with fine apparel, that there is a great grace in rich buildings, in estimation, and great place in the world: no, your grace it stands in alms giving, that is the greatest grace in the world. And when you have reckoned up all the monuments of honour, and put them all together, they are not at all comparable to this grace of well doing. As it is said of Vespasian, that other men set up monuments of brass, and stone, but he set up greater monuments than all the rest, that was his good doing: good deeds they are great monuments, they are more stable, and strong than Hercules' pillars, than the pillar that Absalon built. It is your grace to do well, therefore saith the Apostle, they shall carry your grace to jerusalem, that is, your alms whereby you become gracious both to God and man. And the last reason of all, that the Apostle useth, 5. Motive. That they be not found unready. is this, lest when I come the collection be to be made: the Apostle would not have them slack, he would have them to keep their credit, the credit of their alacrity, and cheerfulness: for so he saith in 2. Cor. 9 When the Macedonians shall come, and find you tardy in the matter, that you have not collected, but are then making the collection, we shall all be ashamed, both you, and I, so the Apostle explains himself in that place. And indeed to be long in doing a good thing, is a disgrace to the action, as Senecae saith, he that is long a giving, that gives late, it is as if he did not give at all, and as the Poet saith, that office, and that good deed that is delayed, and sticks long in a man's fingers, it hath no grace in it, the grace of a thing is in the quickness and expedition of it. Therefore the graces are painted forth ready to run a race, that should be the nature of a benefit, of a grace, to be quick. And therefore in the Latin all the conjugations are long, but dari, and that is short, to show that a man should be quick in giving, and so datum and all that come of it are short, to show that men should be ready, and willing to run to do good things. This doth greatly condemn our backwardness, although I need not speak it comparatively: for perhaps there is not any Church in the world comparatively, that is, more famous in good deeds, and charitable alms than this is, yet notwithstanding when men come to some special actions, they be marvellous slack, and unready, and they are hardly drawn. It is said, in the Records of the Church, that when the Statute for the poor came out first, when it was first made a statute law, the devout men there blessed themselves, and smote their breasts, and wondered that there should come such a coldness of charity, that men which before times had been ready, and pliable, should be forced unto it now by the law: but we see every day there is a necessity of a law for it, and there shall be every day more need; we must be constrained to do that good, that we should do out of the bowels of mercy which should be in us, we should do it from the influence of the grace of God to us in Christ, we should do it as fellow members, we should love our own flesh, we should do it as though we our selves were pinched with the infirmities of other men; we should give poor men that which we can spare, as freely as we give them our looks, as freely as we give them the gesture of our bodies, and the like: and we know that words and looks are not hunshingly drawn from us, but when we come to works of mercy, than we dream, they come hardly off, it sticks with us: but the holy Apostle tells us, there is a shame in this, when men are so backward, although they do good deeds, yet when they do them not in the firstness of time, and when they do not go through them with cheerfulness, they show themselves to be fallen back in their love to Christ, and to his members. But I need not insist much upon this in this Congregation, which hath always been ready in these matters, and in this City the bowels of the Saints, and their necessities find such relief that it gives occasion to a company of wand'ring folk to put them oft times to great and transcendent, and excessive collections, whereof I would have charity to be a little ; but when these things come that are of extraordinary consequence, as the undoing of our brethren, the overthrowing of their estates by fire, and such like casualties as these, and are testified to us under the hands and certificates of great men, men of place, and worth, and credit, in these things we are not to make question, nor to be slack or untoward, for it is the voice of God that rouzeth us. And as we should be cautelous in those things that we know not; so we should be forward, and ready in those things whereof there is a declaration made, whereof no doubt can be made. Therefore I beseech you, as the Lord hath enabled you, that every man would labour to maintain in his heart the fire of charity, that it may still burn as the fire was to burn continually upon God's altar, that your zeal to the members of Christ may still continue, that Christ may live in you by faith, by apprehending the promises, and by love, and charity, which is the chief demonstration of himself, and his abiding in you. The fourth Sermon. 1 COR. 16.4.5. And if it shall be worthy of my journey that I shall go with it, they shall go with me. But I will come to you when I shall pass through Macedonia: for I do pass through Macedonia. THis proposal of a collection for the poor Saints that were at jerusalem, was a matter of great moment, and that was it that made the Apostle to stand so much, and so largely upon it: for the lives of the brethren that were there, were much endangered both by want, and by extreme persecution, but especially by reason of a famine, whereof Agabus prophesied, in Act. 11. which happened in the third or fourth year of Claudius Cesar: and therefore as Pompey said once, when Rome was in great lack, and scarcity of victuals, and he was ready to embark in a tempestuous sea, in a dangerous weather, his friends counselled him by all means to look to his life, and not to expose himself to the peril of the sea at that time. He answered them very valorously again, that he must needs sail, and set forward that expedition, and that he did contemn, and scorn his own life, in respect of the common good, and the desire he had of the safety of those lives that he had at Rome, which were to be sustained. So the Apostle sets this forward with all his diligence, there must be a collection made for the Saints at jerusalem, and it must be done quickly with great zeal and devotion. And therefore he offers himself to the action if need so require. The way was long from Corinth to jerusalem, they were about nine hundred or a thousand miles distant, in which way many great inconveniences, and incommodities might happen. The men also that were to bear it might perhaps prove unskilful, or unfaithful, the treasure that was gotten, and gathered in the Church of Corinth, was great, and therefore to be so much the more regarded: these, and the like circumstances so troubled the mind of the Apostle, that he could not in few words discharge himself, but he useth a number of intimations to them; as being possessed with the thought and great zeal that the business might be fairly carried, that it might have good success, and because the blessing of God went with him wheresoever he went; and he made no question, but his presence would secure the state of the collection, that no thief or pirate should seize upon it by the way, nor no means should be used to intervert it; therefore he promiseth that if it be worthy his labour, if it come to such a sum as may beseem the person of an Apostle to be sent in ambassage, and legacy about it, that then he will go, and he will give a kind of security to it: for indeed as yet although it were a great treasure, that was gathered at Corinth, yet the Apostle knew it not, for he now writes but for the gathering of it: but afterward in his second Epistle, he gives them thanks for it. He thanks God for that unspeakable gift, that is, that sum of money which was such a mass as that he saith, the gift was merely unspeakable, their liberality was so free, that it was a very munificence, a magnificent thing, as the word is: for this therefore because the charge was great, he promiseth that if need require, that his person should be there, he would go with them, and would see the whole business expedite: for he was secure of this, that whatsoever he set his hand unto, the Lord would give it protection by the way that it should safely arrive at jerusalem, if he should come to go with it. And because they had written in their letter to him, desiring him to come, and to reform certain abuses that were crept into their Church, as we may see by that that follows: Therefore he now answers to that part of their letter, in vers. 5. and tells them that he means to come, and to visit their Church, and to redress those things that were disordered among them. But he tells them that he cannot come yet, because he had a purpose to pass through Macedonia. The occasion of which we may read Act. 19 when he was asleep in his bed one night, the Lord appointed that in a dream or vision a certain man of the Macedons, that had a Soldier's jacket like the phalanx of Macedonia, like their ordinary military garments not used in those countries, and he stood in such a vesture, as that any man that had seen the custom of the times, and the manner of those Nations might have known him to be a Macedonian; and he appeared to Paul when he was asleep in a dream, desiring him to come, and help them. Come to Macedonia, and help us; which Saint Paul took as an heavenly vision, and therefore he purposed and resolved the first thing he did to obey that vision, to go to Macedonia. And though it were fare by the bow, because Corinth was as near or nearer to Ephesus, above half as near again as Macedon was, yet he purposed to do that, to go thither first, because he thought the Lord would have that quickly dispatched: so he tells them he will go first thither, and then he will come back to Corinth, and so he might well, for he might land at Thessalonica, or at Ephesus, and round all about the coasts of Dalmatia, and Illyrium, and from thence come to Corinth which was very opportune and fit, because it stood upon the neck of the Ionian sea, that he might take shipping in any part of the country at the lower end of Tyrus, and so sail for Corinth. He desires them therefore in the mean time to expect him: for now he was to go about that business, and after he had performed this journey he would remember them, and come, and order the things that were amiss in their Church. This is the sum of the words read unto you. Now to proceed in order with them. We must first consider the Apostle supposeth that the Church's collection, and gathering at Corinth for the Saints at jerusalem, it might come to a great fumme, or perhaps that it might fail of that sum that it might come short of his expectation, and according to this he pronounceth, If it fall out so as I would have it; then I will go: Parts of the Text 1. so that here is a condition, and a resolution. The condition 1. Conditio. 2. Resolutio. in these words: If it be worthy. If it be a thing worthy my labour, that it may beseem the person of an Apostle to attend it, and to guard it, I will go with it, that is the resolution, if it be worthy, than he promiseth the presence of his own person, that he will employ himself in that, although he could hardly be spared: for he was to plant the Church of God, and not to intent worldly things so much, and yet he was so touched with the weakness, and with the frailty, and wants of his brethren at jerusalem, that he would dispense with that function for a while, to do the works of mercy. And then after in the last part of the Text he comes to a private overture, concerning their familiar state. Now he hath done with the general, concerning the Church abroad, he comes to the particular, what he would do for them in the Church of Corinth. He saith, he will come, and see them; he will come, and visit them, and see their order, to congratulate with them; wherein they had done well, and to visit them, and reprehend them, wherein they had done otherwise then well. And then the time when; not presently, but he would come to them after he had gone to Macedonia, because it was a great way about; therefore they must stay for him till that journey were finished. These are the branches of the Text. Of these in order, as God shall give assistance, and the shortness of the time will permit. 1 Part. The condition. And first concerning the condition that he propounds, in that he saith; If it be worthy that I shall go. The word is taken in two senses in the Scripture, sometime it is taken for this, if it be needful, if you think it needful for me to go. But in this place by the consent of all Interpreters, it hath a greater, and higher sense, and must be taken for a matter of dignity, that is, if there be so much worth in your collection; as that it may well beseem the legacy and ambassage of an Apostle, than I will undertake it; where, First, we are to observe a contrary passage to that which commonly falls out in the liberality of the world, wherein men are not to look in the mouth of a given animal, as they say, not to number and estimate men's benefits that are given frankly and freely, but to take the gift as it pleaseth the giver to bestow it: but Saint Paul seems to intimate another thing, that the Church of God look to be respected in their suits, and Briefs, and supplications, not with a niggardly hand, not with a perfunctory kind of service; but the thing must be done in some state, according to a man's ability he should have a dignity in the work: for those benefits that are small and slender, they have no grace nor dignity in them. Although it be true indeed that sometimes the poorest gift is as greatly rewarded, and respected of God, as the poor widow's mite, which she cast into the treasury: was more regarded than all that the rich cast in, because she cast in all that she had, all her substance: But yet when men part with it hunshingly, with a kind of contradiction, and he that is worth thousands of pounds will give but a poor penny to a general, or common good, or a small thing which is fare inferior, and disproportionable to the state which God hath vouchsafed him, as it is now adays; this is a kind of unworthy contribution, it is a collection which the Apostle thinks hath no worth in it, and there is no reason that S. Paul should go with such a collection, but any vulgar man might go with such a vulgar sacrifice. If it be worthy. That is, if it come to so great a sum, that it shall be fit to maintain the poor, to serve their turn for some length of time in a good measure; it shall then be a work of a sweet smell, most grateful, and acceptable to the Church of God at jerusalem: and it shall befit me also to attend it. For otherwise the Apostle could ill be spared from that wondrous, and unwearied peregrination which he made in the world; for he went from place to place, and still was winning countries to the obedience and service of his Lord, and master, he might therefore ill lose so much time as should be spent in carrying the money from Corinth to jerusalem, or from Ephesus: where it seemeth he now was, because many countries in the world were not yet discovered, there were many Nations that were not yet brought to the faith, and obedience of Christ; and he was sent to be a Preacher to the Gentiles, and therefore he was to preach to all the Gentiles; that he could extend himself unto, being (as chrysostom saith) like unto the sun in the firmament, that riseth in the one part of the world, and in twenty four hours compasseth all the round: such an one was the Apostle, which was sent and instituted by our Saviour, and therefore it was much for him to lose so much time as this action would require to carry it so fare as to jerusalem; but now that the love of the brethren was so great, and their necessity was so important and exigent, that he thought it not amiss for the time to lay aside the care of the greater office, and to stoop to this which was the lesser: for it is true indeed, the Apostle which way soever he went, he gained souls to his master, and it was all one for him, howbeit there is great difference in this, in planting of a new foundation where Christ was never heard of, and in confirming of those places where Christ had been taught, and received, and embraced. Therefore there was some odds, and disadvantage in this; that he should spend so much time as to go back to jerusalem: whereas all those places were now already won to Christ, and he should have gone, and marched forward toward the North parts of the world; where Christ had not as yet been heard of: and yet he sets all the care of this aside, for the present, and urgent necessity that his brethren were in at jerusalem; and he thinks that the works of mercy that belong to the Saints of God; are to possess and to take up the time of a man, rather than some higher thing. What, than the preaching of the Gospel? was not that the greatest part that belonged to his function? Quest. why then should he leave that? seeing it was contrary to the rule that the Apostles themselves gave, Act. 6.2. where there was a mutiny among the Greeks and the Hebrews, because there was a neglect of their women in the common ministration: and the Apostles to prevent such a mischief which was now growing among them, and to take away the viper of dissension and division which now troubled the Church, they made this general rule and principle, that it was not fit that they should leave the Word of God to serve tables. Behold this rule, it bond all men, it included all the Ministers of the Church, and all the Apostles themselves; therefore the Minister's or Apostles should not leave the Word of God, their daily function Apostolical, to serve tables. And yet we see the Apostle leaves the word of God, the preaching of the Gospel, and other matters of great concernment, the calling of the world to the faith of Christ, he leaves this to serve tables, that is, to carry the money that was gathered at Corinth to jerusalem, which in effect was nothing else but to serve tables. This therefore hath been a question among Divines in all times, how fare it should be extended, and whether Saint Paul exceeded the limits or no; or whether that that he did were well or no: for some have thought, that either he forgot that rule, or else that he was not bound unto it. Answ. But this is easily answered. It is true as long as the Church of God suffers no detriment by a man's absence, no notable detriment, and so long as it is otherwise well provided, and so long as the business swallows up no great length of time, but that with convenient speed the party may return to his former calling, so long the Apostles themselves were bound to intent the works of mercy, and to serve tables. It is true, the Apostle was not to leave the Gospel, and to serve tables, because the greater work must be first intended: except there be present necessity; but in the second place, he ought to intent that, and if so be they can be joined both together, the preaching of the word, and the serving of tables, as Saint Paul did in this action: for it is manifest they did concur together both. If a man can do thus, it makes a more grateful smell in the nostrils of God. As Saint Austin said, that he did not take accounts, and reckonings, because he bent his study to answer Heretics; he carried no keys, nor rings, to seal daily matters, and every commodity of victual in his house; which they used to seal with a ring, he carried none of these, but he gave all the charge of them to his Steward; but (saith he) if God should give me a vacant time, I know that this belongs to my charge too. And Synetius Bishop of Pentapolis, saith he, I am fare from condemning those Bishops that take upon them the care of orphans, and secular poor, and of alms houses, and hospitals; I am so fare from condemning their holy actions, that I do admire at it, and much wish that myself were fit for both; but I know mine own infirmity, they can pass through them both without pollution: but if I should enter into these reckonings and sums, to take care for these things, I should lack the whole sea, the whole Ocean could not be sufficient to cleanse me from the pollution I should contract thereby. And the Quinisex Council in Cannon 35. Concil. Quini sex. Can. 35. they ordained that the Bishop should look to the provision for the poor, either in his own person, either himself, or else by his Prelate or Archdeacon, that was under him; these things are so manifest, as that no man of sense can deny it, but those of the new fangled opinion of late, would draw Ecclesiastical persons from meddling with temporal things; yet surely these things are not merely temporal, but are ecclesiastical, for it is the gathering, and collection of men that are spiritually minded, and it is employed for a spiritual purpose, for the maintenance of the Church, which are the sons and daughters of the Spirit of God. It is true, there was somewhat more in Saint Paul, then in another man, because he was not tied to any place, he had no fixed seat, but he might go through the world; therefore much more might he pass such a journey, and back again: whereas our Bishops now have their settled residence, and their little compass, therefore he might better do it, than other men, ordinary Bishops in that economical Province which the Lord put him in trust with. Church men may tend secular affairs. But to conclude this point, the Apostle teacheth us that it is lawful, for Churchmen to intent these businesses which we call secular. In times past it was so, although the Laws, and Canons, and Constitutions have obscured the light of poor Ecclesiastical men, as that they should be no guardians of the poor, of widows, and orphans, many have taken these to themselves to manage their lands, and possessions; yet the common tenant of the Church hath ever been, that those things were most sure, and trusty which were put into the Church's hands, and that they might do, it is manifest by the example of the Apostle, who lays aside the care of his general function, in preaching to all the world, and is content to negotiate for one Church, and for the poorest thing in the Church, not so much for the administration of the Sacrament, or the preaching of the Word, but to carry a little maintenance, to carry a little victual which one would think might as well have been transported without his presence, as with it. But now observe the condition; The Church's sacrifice must be worthy. for so he promiseth all upon a condition, If the collection shall be worthy, I will go with it. So we learn out of this, that the Church of God is bound to make all their sacrifices as worthy as they may, to have a worthiness in them. A lean sacrifice is a shameful kind of sacrifice, it was an abomination to God, the Lord would have the fattest, and the fairest. Therefore those that present any thing to him, except it be out of a willing mind, and proportionable to that which God hath blessed them with, it rather draws a curse, and indignation, and detriment, and loss upon them; then a benefit and help to themselves: the Lord loves a cheerful giver; and the Lord would have them that do good works either to be rich in good works, or else not to do them at all, both in respect of the quantity, in giving so much, and to account themselves so much the more rich, by how much they have been contributers to the poor: for this is that great support whereby we live, and it is a mystery which we cannot be persuaded of, yet it is most true. Which if we look into it, will make any man amazed, that there is no man that thrives so well in the world, nor shall thrive, as those that are open-hearted, and bountiful handed, in good causes, and for good purposes: We see how the means of the Church from time to time they have been embezzled, and brought to nothing, and yet if we look into the fortunes and states of those men that have done it, that have thus wasted them, we shall see that hungry beggarly poverty hath overtaken them, that they are not able to do the tenth part of that which their fathers did, that had no such benefit as they have encroached to themselves. Therefore seeing the Lord is merciful, in blessing, and there is a secret bounty to them that are bountifully minded; It should teach a Christian man to resolve not to hearken to flesh, and blood, not to hearken to the contradictions of nature, not to hearken to the probabilities of reason, for they will tell a man it is good for him still to be hoarding, it is good for him to save in private, to keep all to himself, and by so doing, be thinks to gather a multitude of wealth and riches together, although indeed it be contrary: for the Lord scatters where men scrape; and where men scatter, and disperse abroad, the Lord multiplies, and increaseth. If it be in a good cause, and if it be cheerfully with a willing mind: It is therefore a Christians glory, and his care to make up the service of his God as fair as he may. It is a shameful thing when the people of God shall have a sty for their Church, as they have in many poor places in our Land, where there is not so much as a roof or covering to the Church, but it lies open, exposed to wind, and weather; it is a shameful thing that the service of God should be offered up in such a base place as that. It is a shameful thing to have the Ministers of the Gospel poorly, and basely, and beggarly respected, to have the sons of Ely forced to beg a piece of bread, as it is 1. Sam. 3. 1. Sam 3. ult. It is a shameful thing to see the means of the Church so cut down, as that there is no hope for ever of reviving of it to the sight, and show of men, neither is there any possibility that learning should thrive there, or that ever there should grow or spring any kind of literature thence, and that any honest manners should come to any purpose, these things are a shame to the world, and the goods of our common Church, which should be fair, and goodly in the view of all the world; now they are turned to Chapels of ease, to corner Churches, to gentlemen's chambers, to preaching by the fire side, to conferences in bed rooms, and such base terms the whole Gospel is brought unto, that there is almost no show or similitude of any true love and charity in the poor distressed parts of this Nation. It is a common, thing (as we say) in the Churches beyond the Seas, where all things are wasted, and spoilt, and cast down, but I would it had not come over the Sea too; it hath also invaded us, as a great cankerworm, in the state of many places of this flourishing kingdom: for although (God be thanked) there is a singular alacrity in the spirits of many men, to beautify Churches, to make spacious and goodly Colleges, and to keep the poor in Hospitals, and Almshouses, these things are yet in many places to the glory of God, and the commendation of the people of God; yet in many other places, and fare more in number, there is nothing but misery, vastation, and mere desolation, and it is so desperate, as that it is almost impossible, except an extraordinary hand of God from heaven work it, that there should be any relief. That which we do for God's cause, let us do it with good will, let us do it with a cheerful mind, to make it as near as we can, as the Apostle saith here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a worthy collection, a worthy sacrifice, a worthy house of prayer, a worthy Scholar, a worthy Preacher of the Word of God, a worthy maintenance for the poor, a worthy allowance for Hospitals: whatsoever we do, let us labour as much as we can to make it worthy. God cannot abide these hungry, base, beggarly things, which Saul himself in the pursuit of the Amalekites killed, he destroyed the weary lean creatures which were not worthy to be sacrificed, but he saved the best, and the fattest, because he knew that God in his Law required the fattest to be offered to him in sacrifice. And now also the Lord will have the flower, and the cream of that which he hath bestowed on men, when he calls for it: for a man to serve God with bran, when he hath bestowed flower upon him, it is an ungrateful retribution, and unjust, and it brings a plague, and a curse upon the residue, upon the stock that remains. So much for that point, that it was the Apostles purpose upon condition, that their collection were fair, and worthy, that it might be thought fit for his presence, he would go with it. Wherein we see, and may gather from the general, that men's minds and affections are to be stirred up with strong words, and motives, or else charity is so cold of itself, that it will be brought to little or nothing. We see here the Apostle Saint Paul he begs closely, but yet very strongly, and efficaciously, for the Saints of God that were at jerusalem: for he puts them in mind thus, that whereas he was so willing to go, and to show himself in the cause, all the fault was in them if he did not: and whereas the brethren would take it more gratefully, and more acceptable, if he should come with it; the presence of the Apostle Paul would be very acceptable to them. Therefore he saith, if they will look to this, that their collection shall be worthy, that it shall beseem his presence, than he will do it, or else he would not. He would be loath to lose his labour, to go about a small unworthy pittance that beseemed him not; therefore he would have it something like himself, something beseeming an Ambassador of Christ, that he might go as the common Provost for the people of God, to give them not only their spiritual, but temporal food; so herein he gives them a close exhortation, and stirs up their minds to put their hands to their purses once again; that they might augment that which before they had collected sparingly, that so it might be carried by the hand of the Apostle, as a thing which was registered, and set down in heaven, as a thing that God took notice of, and which he would reward every particular giver for, and as it was a thing given for the sake of Christ; so it should be carried, and delivered by Saint Paul, the Minister and messenger of Christ. Now after this, he comes to a familiar promise, S. Paul's promise. which he makes to them concerning his coming to Corinth; After he had dispatched the matter of the Churches in general, he tells them now that whereas there was a particular motion made that they would have him come to Corinth, to redress certain abuses which were crept into that Church, he answers them now, and tells them that he will come; yet because he had another journey to pass, he must first go to Macedonia, yet in the mean time he was coming to them, he came to them by his letters, and by his Epistles: for this is the third time, saith he, that I am coming to you, in the second Epistle, which is meant of his Epistles: he came to them by his letters, as well as by his person; but now he tells them that he will come in person, and satisfy their desire: for the weak brethren in Corinth were daily laden with such a number of Heretics, and Impostors, and those that were puffed up, because they thought the Apostle would not come thither. I say, the weak brethren were afraid they should be over-quelled with the number, and strength of these their opposers, and therefore they desired the Apostle to interpose himself, and his authority, that thereby things might be redressed, and reform. I will come unto you. Concerning this coming of the Apostle, you have two conditions in this Epistle, the one as a matter of fear; the other a matter of promise: the one of threatening, the other of comfort, in 1. Cor. 4.15.16. you shall see there, that there were diverse seducers in Corinth, that were secure, that the Apostle would not come among them. Therefore they dispersed their seducing doctrine, upon that presumption that the Apostle would not come thither; they thought either that he durst not because of the multitude of opposites that were there, or else that he could not because of the multitude of affairs that employed him, and upon this they grew impudent, and careless in their seducing courses: therefore saith the Apostle, Some are puffed up as though I would not come, but I will come: and when I come I will not only know the words of them that are puffed up, but the power: for the kingdom of God consists not in speech, but in power, and might, and evidence, and efficacy of the holy Spirit. And then again he saith in the latter end of the Chapter, What will you, that I shall come to you with a rod, or in the spirit of meekness? Both these places, as we see, make his coming to be a matter of threatening, and commination. As Saint Austin saith, If thou wilt come unto us with a rod, come not to us at all, except thou come otherwise then with a rod, come not at all. But here now as chrysostom saith, Chrysost. in Ep. 1. ad Cor. c. 4. ver. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he speaks more gently, more calmly, and quietly, for he tells them then in an holy passion, in anger, that he would come, and he would come to their cost, to their shame, and reproof; but now having given them these gentle directions in all things, he gins to return to the disposition of a cockering, and indulgent father, and he tells them that he will come by way of promise, he will come to their great comfort, to the reformation of the Church, but it shall be in that modesty, and meekness as that no man shall take himself to be offended. I will come. This place with diverse other of like nature doth confirm unto us the necessity of Ecclesiastical visitation. It is needful, I say, Ecclesiastical Visitation prov d. that there should be some superior, some stranger, and those that be fare off, to come at some times to visit the state of every Church. And this is no devise of man, but the ordinance of God himself, and it is not out of a kind of domineering, as foolish men would persuade themselves, which think that the Bishop's visitation is like the visitation of God, in a plague, or pestilence, they are not ashamed thus to open their mouths against all good order in the Church: but, I say, it is for no such end, that men should domineer over the flock of Christ, nor is it to maintain ambition, much less is it for greediness, and lucre, for desire of gain or profit, there is no such thing intended by it, but for this purpose that those things that be corrupt, and sick in the body of Christ, should be cured, and healed, and there is manifold necessity of this, whether we consider Necessity of eccles. visitation. The slowness of the Church's building; Or the sickleness and inconstancy of the affections of men; Or the malice of Satan: Or the craft of Heretics. Or the common condition of humane things, which unless they be looked unto do naturally contract those materials which make them tend to putrefaction, and corruption. 1 In regard of the slowness of the Church's building. For in the first respect it is certain, that the Churches of God as they be mighty massy bodies, so they are long building, long a raising, they cannot be done with one hand, but there must be many hands set on work, before it can be effected or brought to any good purpose, joh. 2. Forty six years was this Temple a building, say the jews to Christ, and wilt thou destroy it, and raise it again in three days, speaking of the material Temple, whereas Christ spoke of the temple of his body: and we know the reason why it was so long, because it was hindered by Sanballet and Tobiah, and other adversaries, and by reason of the jews poverty: But, beloved, there is no Church longer setting up then the spiritual flock, and company of Christ, to have a settled Church well ordered, and instructed in the faith, free from all superstition, and to have a true fountain of uncorrupt doctrine, and infallible truth, to bring a Church to such a state as this, it requires oft times twice as many years as that comes to, and more: for it is with the Church as it is with the body of an Army, it being a great huge body, it moves but slowly: so the work of the Lord in the Church it moves but slowly, there is no business goes forward with less speed than that, and in this regard Saint Paul saith to Barnabas, Let us rise, let us go to visit the brethren, we have laid the foundation of the Churches, now let us go, and set up the walls, let us make it complete; at the least let us look that there be no undermyning of that foundation that we have already laid. The Church of God is a tender plant, it asketh a great deal of watering, a great deal of fencing, a great deal of pruning, and dressing, and therefore it had need be helped with visitations for this purpose: for although men may say what need you bring strangers to visit us? we have sufficient men of our own. The Corinthians might say, what need you bring Paul himself to Corinth, we have Ministers of our own, what need he come? he will but intrude into another man's place, and take another man's calling out of his hands. 2 In regard of men's affections. No: the work of visitation is most effectual when it is done by a stranger: for although there be a sufficient Minister appointed for that place, yet men are fickle and inconstant, and can love nothing long together, they grow weary of their ordinary Minister, but a stranger, one that comes afar off, is admired, men are easily induced to hearken to him, all things are great, and excellent that are said from abroad, as for the gifts, and the light that men have among themselves, they be dim after they have a while shined there. As our Lord jesus said of john Baptist, that he was once a bright candle, a bright shining light, but after he came to be eclipsed, to fall into a dark smoke, because of their dark, smoky, and fickle affections: for this therefore it is necessary that there should be a visitor from abroad, as Saint Paul here was to come from Ephesus to Corinth, because that which is among men, that which they ordinarily enjoy, they account it a base and vile thing, which they are daily conversant with; but things that are strange, and geason, are admired, and men are sooner led by them. 3 In regard of the devil's malice. Again, it is needful that there should be a visitation by Saint Paul, that he should say, Veniam, I come, because of the devil's malice, because of his wiles, and sleights in the Church, as the Apostle saith, 2. Corinth. 2. we know his shifts well enough, we are not ignorant of his sleights where the word is excellent: for saith he, as the devil hath wit in him to undermine, and destroy, so the Apostle saith, he hath a countermyning wit whereby he is able to deal with him, and to find him, and sift him out, and prevent him in all his plots. Satan therefore useth in the absence of the Pastor always to raise up mutinies, sects, seditions, and heresies, and new devises, as the wolf when he sees the shepherd, and his dog absent from the flock, than he comes, and makes havoc, and destroys without danger or fear, and kills pellmell, the absence of the chief Pastor is that which gives the devil occasion, and his presence is that which affrights him, and though the Corinthians had Ministers of their own, yet notwithstanding their gifts were nothing comparable to the excellencies, and rare perfections that were in Saint Paul, which brought the world into admiration wheresoever he was: they had but a little rivulet, in regard of that mighty swelling River, as chrysostom calls it, which ran over all the banks, and could not be comprehended in any channel. And generally it is the nature of all humane things, 4 From the condition of humane things. unless we look to them with much diligence, and care, to repair them, they will grow presently to destruction. There is no house so clear, but in a short time it will contract slutterie to it, unless it be kept with continual dressing. There is no body that is so fair, and so strong, and able, but except it be kept with exercise, and with physic, and such means, it will fall by its own weight, to sickness, and diseases, and be consumed ere a man be ware: there is nothing that can by nature consist long, without there be much care, and diligence, and art used to it; and if every thing be so subject to prolapses, and declining; much more is the Church of God: for the Church of God hath greater enemies than this body, it hath greater enemies than these houses of clay, or then these buildings that we have in the world, or then our worldly stock that we carry about us, there is no such malice suggested, and intended, and laid against them, as there is against the Church of God. Therefore where the craft of the devil is most perpetual, there should the watchfulness of the Pastor be equal, and answerable unto it, that according to the devil's great observant malice, there may be as much diligence used against that serpent, to crush his head when he seeks to bruise their heel. S. Paul would not go without the Co●inthians But now to conclude the Text, he saith, that he will come, but he saith, they shall go with him to jerusalem when he cometh; that is, those that they had chosen as being fit men, to whose fidelity they would commit the money; They should go with him, he would not go alone, and carry it himself. So we see by this, that the Apostles purpose was, that although he went to Macedonia, yet if news were carried to him, if there were any post sent to him, as indeed he was but on the other side of the Sea in Asia; if news, I say, were brought him that he must go with them, he would dispense with the other action, and intent this. We see here the Spirit of God it ties not a man to absolute necessities, but it gives him liberty according to the circumstances, to use his own discretion: for it seemeth that the collection which the Corinthians made, although it were great, yet it seems that it was transported very quickly, and finely, or otherwise that Saint Paul did take it with him from Ephesus after the feast of Pentecost, and so carried it, for in these things no man can tell, nor the particular place certainly from whence this Epistle was written. Only this is plain, and that I will insist on, that when he should come to carry it, he would not carry the money himself, but he saith, that those whom they should appoint, should go with him. And so he puts from himself all suspicion of double dealing, S. Paul's care to avoid suspicion. he would not have them think that he would intervert the money, or that he would give it to some other purpose, than they intended it, or make himself rich of the poor men's stock, he is careful of this; this argued the sweetness, and sincerity of the Apostles mind, and it makes a rule for all that come to Apostolical place, that deal with Apostolical matters, to take heed that the world have no ground to conceit that any thing in this kind stick to their fingers, but that they may shake their hands, and their garments, and quit themselves in all causes wherein the world shall think they have too much interest, or that they have been unfaithful, and false stewards. So chrysostom, and Saint Austin, He doth not say (saith Austin) that if the collection come to a great sum, I will carry it to jerusalem myself: for then some sycophants that were in Corinth, some Adversaries that he had there would have objected, and said, that he meant to make himself the better by it. No, saith he, but those whom ye shall appoint, and put in authority, they shall go with me. A man must wash his hands from all bribery, and corruption, that will be in any place of God, that will be in the place of Paul, or that hath any commission from God, he must be like unto Samuel, that he may say as he did, Whose ox have I taken, or whose ass have I taken, or who have I wronged, or defrauded in judgement? or any way in any intention, let him speak, And as Zacheus saith, I will restore him four fold. Luk. 19 9 These men that meddle with holy things to make themselves somewhat the better, or at the least to bear their charges upon God's stock, and such a charge as perhaps the poor would be loath it should come to, these are false brethren, and no true Transporters of the heavenly treasure, they should be such as do that which they do for the Lords sake, and if they can disburden, and discharge the poor of all charges, in the carriage, they should take it upon themselves, and do it for Religion's sake. chrysostom it seemeth was troubled with such kind of companions in his time; for (saith he) the collection that we make for the poor, and are always calling upon you, Give to the poor, give to them that stand in need, which (saith he) I will never leave off, but will speak it as long as God gives me my voice. This calling, and crying for the poor, it makes you think that we have a great stock of treasure, that we feed ourselves in private with, you think that the Priesthood lives upon this: Nay, (saith he) we defy all such cogitations: we give you the Gospel freely without any charge. And although we work not as Saint Paul did, with our hands, yet you know that we have endowments to live upon of our own. We have so much Church-lands to maintain us, that we abound, and we seek not any thing from you, for our own selves, but we seek it for the indigent poor that are errant, and go about the streets; and for such as want upon casualty, by reason of fire, by robbery, or by drowning, or by miscarriage in their trade; or being captivated by Infidels, or the like, we labour only to stir up your bounty towards them. This was the noble state of the Church in Saint Chrysostom's time. We are content, and satisfied with that which is our own, what is the Churches own now adays? In those parts which I touched on before; There is nothing left that the Church may call her own, except it be a poor rotten wall, except it be an old Bible, except it be an handful of thatch where that Bible lies to save it, that the rain come not upon it, and so put them to new charges; as for other things, there is nothing that is her own, but the wild Boar out of the forest hath almost wasted, and desolated the whole Congregation of God, and hath made them as so many vagabonds in Israel, that there is nothing but beggarly raggedness both in the temporal, and also in the spiritual body. But it is to no purpose to complain in a desperate condition. Saint chrysostom saith, Whosoever thinks that there is any such men in the Church, that make themselves rich, or better themselves by the collections that are given to the poor, let him come forth, and show it, let him prove it, and we will confess it, and it shall appear if these things can be proved, and the man be convinced of them, that such a man is not only worthy to be brought to shame, but he is worthy that ten thousand thunderbolts should be shot against him, he is not worthy to live, and breathe in this common air which hath attempted such a monstrous robbery, and invasion upon the people of God. To conclude all in a word, the Apostle saith concerning all, for matter of giving to the poor, for matter of doctrine, for matter of manners, he saith, for all I will come. And no doubt this word veniam it had a diverse tone, and sound, a different tune to the Corinthians ears; for Saint Paul had a great number of good friends in Corinth; he had also a great number of pestilent enemies: to the one this word sounded in a gentle, and sweet harmonious tune, it was certain he came to them as friends, he came as a Saint of God, he came as an incomparable jewel, he came as one that brought the blessing of God where he came, he came as one whose feet were beautiful to bring the glad tidings of the Gospel of peace, as one that came to the salvation of their souls, as one that came to settle, and to rear up the broken towers of David, he was most acceptable to them. To others he came as welcome as water into the ship, nay they had a great hope that he would never come there, but that his occasions would so entangle him, that he should never set foot that way. So we see that Saint Paul's veniam, is expounded according to the contrary dispositions, and qualities of men, and accordingly it occasioned matter of joy, or sorrow in Corinth. Now if Saint Paul's coming to visit were a matter of such emphasis, Use. as to make his friends rejoice, and to cause his enemies to repine, and murmur, what then shall be the veniam of the Lord jesus, the master of Saint Paul, and the master of us all; which will come, and will not tarry, Heb. 10.37. which comes unto us every day, and visits us every hour, if we had but sense to perceive it; whose footsteps are at our doors, who comes in mercy, giving us long peace, from the broils and garboils of war: he comes unto us in his judgements in these unseasonable seasons, threatening us with this abundance of rain, and deluges: he comes to us in the judgement of scarcity, and want, and many kind of defects, whereof every man complains, and whines, and is in misery: and yet no man can tell the cause or reason why; certainly it is a step of the coming of the Lord jesus, he comes also in the rattling and tumults of war, therein the Son of God seems to have girt his sword upon his thigh, as the Prophet saith, Psal. 45. And he will make head, he will march, and go forward, and never leave the field until his horse goeth up to the bridle in blood, as Saint john prophesieth in the Revelation. Thus the Lord comes, and draweth near unto us, any man of wit or understanding may easily see him, and may hear the noise of his horse heels, as the Prophet Isaiah saith, concerning the King of Babylon. But suppose he do not come thus, or that men will be deaf that they will not hear this, nor perceive it: yet there is another veniam, his coming to judgement which shall certainly be, and we know not how soon it shall be, for these things are forerunners, and presages of that dismal coming, and that coming shall be as this veniam of Saint Paul, with acceptation to his friends, but with terror to his enemies; the coming of Christ to them shall be more terrible than all the Armadas, and Invasions of the world: if they were all joined together, they are nothing comparable to the coming of the Son of man in the clouds. To those that are perfect and just men, that wait for his coming, he saith, Behold I come, and my reward is with me, Revel. 22. Hebr. 11.5. Behold he that shall come, will come, and will not tarry, saith Saint Paul. And to this the Church in an earnest echo replies, Yea come, and come quickly Lord jesus: for they wait, and expect that great visitation of mankind, when he shall come to root all the weeds out of his garden, and shall make an everlasting spring of grace, and shall settle his plants so strongly, that they shall no more be subject to extirpation. On the other side, his enemies shall have a fearful sentence at that veniam, the wicked men of this world, they would then give all to avoid that fearful coming of the Lamb of God; and wish that he might never appear nor come to judgement. As for the godly, they know that when their glory, When Christ which is their glory shall appear, Col 3.4. than they shall appear with him in glory. So the enemies of the Lord they know that when he which is judge both of the quick, and dead shall come, that he shall pass a sentence of judgement against them, Matth. 25. Go ye cursed into hellfire prepared for the devil and his angels. Let therefore this sound be always in our ears, that whether it be men, as Saint Paul that come to visit us, let that keep us in awe; if Saint Paul say he will come, certainly it will make a man look to himself the better: for there are many men that can endure no visitation, a man that lives, and goes on in sin, and impiety, these sacrilegious patrons, these Lords, and Ladies, that maintain the Priests with old shoes, as the Prophet speaks, that take all his livelihood from him, these cannot endure to hear of a visitation, they are afraid lest their sacrilegious acts should be called in question. Although they be secure enough, and careless in these kind of acts; and there is no law that can take hold of them for it, yet they do not love to have the memory of them rubbed afresh; they do not love to have themselves proposed, and traduced, they cannot endure to have other men to blaze it. There are many other simonical contracts that are come into the Church, not by the door, but they come another way, they take down the tiles as the men did for the poor man, that came to be healed of Christ; they took down the tiles of the house, and so let him down: so there are a number of simonical Priests that come not in by the door, but are entered into the Church another way; they climb in at the windows like thiefs, and robbers, and these cannot endure to be visited; if Saint Paul say he will come, it is likely they will flee; if Paul come, they will go, they cannot consist together in one place; because they live in sin, and in open profession of their impenitency. Therefore it is good whatsoever a man do in this life, to think still that there will come a visitation upon him, and he is an happy man that can endure the visitation, although it be but the visitation of a mortal man. But when Christ shall come to visit, and to visit all the world; when he shall come with his fan in his hand, he shall purge his floor, and gather the corn into his garner: he shall come to pluck the proud feathers of the potentates of this world, that could not be quiet and peaceable, but were still disturbing each other, he shall then come and hear the cries, and lamentations of the afflicted, he shall come to redress the cause of the fatherless and widow, he shall come to remove all scandalous doctrine from his Church, and to plant his own truth there to flourish for evermore. This shall be the great and wondrous apparition, this is that admirable marching, and procession, this is that coming that shall work wonders; this coming shall be more terrible to the consciences of wicked men, than the coming of all the power and glory in the world, if they should come all together. Therefore let this sound in our ears, as Hierome saith, that he did always think he heard the trumpet sound in his ears, Surgite mortui, Arise ye dead, and come to judgement. Certainly, beloved, we must look for a visitation, either from men or from God, or from both; in the mean time we have our conscience to serve instead of a visitor. Let it therefore do it for good, for there will be a visitation; if we do not by timely repentance meet the Lord in the way; and entreat for mercy, and pardon; if we do not follow the counsel of Christ, that saith, a man that goeth forth against his enemy, if he go forth with ten thousand, he will sit down, and reckon whether he be able to go against him that hath 20000, or else he will send Ambassadors to entreat peace of him, if he be not able to match him. If we do not take the like course we shall fall into the visitation of the Lord. The Lord strengthen us, and support us, that whensoever that day comes we may find him come with comfort, as one that comes to reward us with abundant recompense. SERM. 5. 1 COR. 16.5, 6. But I will come unto you when I shall pass through Macedonia: for I pass through Macedonia, and perhaps I will abide with you, or else will winter with you, that you may have me along to any place whither I shall go, for I will not see you now as I pass by. A Man that reads these things, would presently imagine that all this were true, and that all had an issue according as it is here spoken; but that is not certain: for that which St. Paul wished, and desired, it did not always come to pass, as he saith Rom. 15. Rom. 15. that he had a purpose to go to Spain, but yet St. Paul never came there: So the Prophets were uncertain in these particulars, how God would dispose of them: for we see in Acts 16. Acts 16. that when they were come to Bythinia, and would have preached the Gospel, the Holy Ghost would not suffer them to do it, and when they came unto Asia-Minor, the same Spirit of God forbade them to preach the Gospel there: and if the Spirit of God would interpose himself, to forbid the preaching of the Gospel, you may then conclude for other matters of less importance: for this Town, or that place, the Lord would much more disturb, and turn away their purpose: For man purposeth, but God disposeth. But howsoever, although St. Paul did not finish this journey according to his promise here, yet the efficacy, the virtue, and power of it is all one: for he shows what he would have done, if God had not turned his will by necessity in calling him another way. Such things as these in the Scriptures we oft times meet withal, and whether a man should insist upon them or no, it may be a matter of disputation; because the common people think, that nothing is fit to be spoken of, but that which makes for morality, that which tends to manners, they call that only edifying, which buildeth up in matter of life; whereas those that are seen in learning, or that are men of sense, they know that edification is as well in matters of knowledge; and there is no part of the Book of God that is written, but it is written for our learning, to build us up, first out of our Ignorance, and then secondly to build us from wickedness to newness, and holiness of life; for the second can never be without the first. Therefore we must take the Scripture as it lies, and although this Text afford no great matter for manners, or conversation of life, yet the scholars of Christ, must hear his Word preached wheresoever it is, and make profit by it, and as long as they do understand that either they know something which they knew not before, or that they know it better and more sound, and perfectly than they did before, they cannot but say, they are edified by it. The first thing then that we are here to consider is this, Parts of the Text. the main bulk of the Text whether this thing was performed or no; that he saith he would come to them when he should pass through Macedonia. Secondly, we are to come to the particulars of the Text; What is Macedonia, What Macedonia was. and how he made his passage thereout, and how God furnished him, and where he stayed him in his journey. Thirdly, the purpose that he had in staying, and Wintring with the Corinthians; His purpose. wherein we are to consider, that though the Apostles were sent to preach the Gospel of Christ, yet the Lord tied them not to any ill way, or to any ill weather, but he gave them place of lodging when they had time, and how, and upon whose cost the Apostle should lodge there. The fourth thing to be considered, is the end of his lodging there, The end. that they might carry him along on his journey; where there is another act in his journey which Christian common duty called them unto, to bring him along on his way, both to defend him, and to show him the way, and also to carry him with a kind of credit belonging to an Apostle. And lastly, the form of all these things; that he knows not whether these things shall be so, or so, and therefore he refers all to the will of God, and saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by chance, I will do thus, or by fortune, or (if the Lord permit) I will do thus. Where he shows, what he would have done, what his affection did stand to; but whether the consequence of it should be answerable or no, he leaves it to the will of God; and indeed that which he here promiseth, by all likelihood it never fell out: I know it is argued both ways, but I think they are in the better opinion, that conclude that this purpose of the Apostle was never effected. 1. Part. That the Apostle came not to Corinth. Concerning the first part of the Text, that you may the better understand it, look to 2 Cor. 1.16, 17, 18. And in this confidence I would have come unto you before, that you might have had a second grace, or benefit; and I would have gone by you, and passed into Macedonia; and again, would have come from Macedonia to you, and by you have been led along, or sent along to judea. Mark what his purpose was, it was his intent to do thus, but he could not do this; and therefore he answers the Corinthians again, which might have said unto him: What? dost thou tell us that thou wilt come, and dost thou fail of thy promise? art thou so inconstant? art thou so forgetful of thyself, and of us? Therefore it follows in the next verse, where he answers for himself: (saith he) when I consulted of these things with myself; when I purposed to do thus, did I use lightness? did I use inconstancy? or did I make it so that those things that I counsel, did I counsel according to the flesh, that with me there should be yea, yea, and nay, nay? that my yea should be yea, and my nay, nay; observe the meaning of this, he answers them, that when he purposed these things, he was not then the master of his own guidance in the Action; but he was to be lead, and directed by a Spirit that was higher than his own: by the Spirit of God. And he was not so resolute as fleshly men are, as to say, I will do this, or I will do that. His yea was not yea, and his nay, was not nay; as if he should say, I was not so peremptory as to come unto you, till I knew the will of God: as St. james james 5. saith, Chap. 5. For this you ought to say, if God will, or if the Lord permit: so the sense is this; That whereas I purposed to come unto you, and do not now come, you must pardon me, for I am not lead by myself, but by a higher Spirit, which hinders and intervents my purposes, as it pleaseth him; for I depend not upon my own will, but upon the will of God: for if I had been guided by my own will, I had been with you. Then as it follows in the Text; The Lord is faithful, for our speech to you hath not been yea, and nay: for the Son of God jesus Christ, who was preached among you by us, was not yea and nay, but yea: for all the promises of God in him, are yea, and in him are amen. As if he should have said; You must make a difference between my Preaching of the Gospel, and the promises that I make as I am a man, as I am a weak man, and know not the things that are to come, I know not the things that are contingent: so I tell you this, and I tell you that, which it may be shall not be performed, and made good, so that I will not say, that my yea, is yea, or my nay, nay; but when I come to preach the Gospel, I am sure of those things, I know what I say, I understand myself, I know the foundation of truth is unmoveable; I know that there it is not yea, and nay in Christ, but all the promises of God in him, are yea, and in him, are Amen, for ever. Thus you partly understand this: But that we may make it a little more open, the sense of the Apostle is this; That whereas I promised you in my former Epistle to come unto you, I was so in earnest affected to this journey, that whereas I told you I would not pass by you, but would first go to Macedonia, and then come back to you, yet my mind was so altered, and my bowels again were so earnest, that I determined to be better than my word; I purposed to come to you first, and so to pass from you to Macedonia, but all this was not in my own government, but in the hand of God; I know not whether I shall go, I know not how I shall be disposed of, I know not how the Lord hath laid the way for me, I know not where he will have me employed; I went to preach unto all Nations the Gospel of Christ, but the Lord hindered me, and would not suffer me to preach to many of them, but bade me hold my tongue: so I promise you now to come to Corinth, but I know not whether ever I shall come, or that this shall come to pass, therefore I would have you distinguish, and make a difference between the word of my preaching, and the word of my Promise; the word of my Preaching is always certain, it is yea and amen; but those words that I promise as a man, they be yea and nay as God shall dispose of them; I have not power of myself to order them; so this place is a plain argument of that I said before, that St. Paul never performed this, which he thought, and desired, that is, to come to Corinth. Now look to another place that makes it a little more plain; 2. Cor. 2.1. where he gives another reason for it; I determined (saith he) I disposed with myself that I would never come in sorrow to you: I would never come to you in heaviness, but if I come, I will come in joy and cheerfulness: Now I understand that ye are in heaviness, because of the letter that I wrote unto you; I wrote a letter concerning the incestuous fellow, that used his father's wife, and lived with her; and I understand that you are in heaviness for this, and I would not therefore come unto you for this cause, because you were in sorrow, although I be glad for it that you are sorry: for it was a godly sorrow which caused repentance; but yet I would not come unto you in that state, but when you have made your peace with God, and with yourselves, when you may entertain me with cheerfulness, it is my purpose then to come. So both the will of God, and my will wrought together in this, for Gods will it perfects my will; it was God's will that I should not come unto you, and my will is agreeable to Gods will; the Lord told me that it was not fit for me to come, and take you in sorrow; for the spirit of the Pastor and of his Scholars should always meet in joy; they should rejoice continually as the Apostle saith: We see than it was not done. Now let us see a little the cause why it was not done; The cause why he came not. how came it to pass that the Apostle Paul was thus disturbed, and disappointed of his purpose? For that you shall see, Acts 20.3. Act. 20.3. St. Paul went to Macedonia, and came through those parts, and exhorted the brethren with much exhortation, from thence he came into Grecia; and staying there three months, he heard say, that there was treason plotted against him; that there was a conspiracy against him in Asia by the jews; or else in some part of Grecia, the jews had laid wait for his life, to intercept and hinder him: Therefore he was counselled by the company, by the body of the Apostles, those that were then companions with him, to go back again to Macedonia, and from thence he came to the port Town, to Philippi, and thence along, and never touched at Ephesus (as we shall have occasion to show upon the next verse, if God give permission) he never touched there, but went along upon the first day, upon Easter Monday, (as we call it) and so passed on till Pentecost, and never saw Ephesus nor Corinth more, but went to jerusalem, and after he was carried to Rome, and there he continued till the time of his Martyrdom. So out of this we gather, that St. Paul was twice at Macedon, once when he planted the Church, and another time when he came to visit the Church. The planting of the Church we find, Act. 16.9. Acts 1●. 9. It is said there, that there was in the night time, a vision made to Paul, a certain vision appeared to him: for there was a man of Macedon, that stood there, and entreated him, and said unto him; Come over to Macedonia and help us. And upon this, the Text saith, that they went presently, as soon as they saw the vision, they went forward to go to Macedon: knowing by certain arguments that the Lord had called them, there to preach the Gospel. So from Troas he went to Samothracia, and from thence he went the same day to Neapolis, from thence he passed to Philippos, etc. Now in this first journey to Macedon, the Apostle was intercepted and hindered that he could not go through as he purposed to do, as we find in the story: from Philippos he passed to Appolonia, which were a company of people that were strangers, carried and planted in a strong place, in the confines between Thrace and Macedon. From thence he came to Amphipolis, from thence to Thessalonica, where he stayed three weeks until the jews persecuted him thence for his life; and then he came to Berea, which were most noble minded men, which examined the Scriptures, & tried daily whether those things that Paul spoke were the Word of God, as we see Acts 19 Act. 19 From Berea the jews hunted him, they came from Thessalonica with permission to take him wheresoever they could find him; therefore the brethren conveyed him from thence to Athens, and then he came to Corinth, where he stayed 18. Months, that was the first time of his being at Corinth, where he conversed, I say, a year and a half. At Macedon he was twice; for the second time he went, he passed almost by Dalmatia, and Illiricum, as he speaks in the Epistle to the Romans; and then he came back, and thought to have gone to Corinth, but news was brought him, that the jews would take away his life, therefore he returned, and could not come; but he desired the money to be sent to him to Philippi, by Titus, which they did, and so it was carried to jerusalem, and bestowed on the brethren. But here is some difficulty: Object. For how could it be that their benevolence should be put off for so long a time? a poor man must have relief quickly, or else he perisheth; this money that was gathered at Corinth, either it must be conveyed upon the sudden, or else the brethren at jerusalem for whom it was destinate, are like to lose life, and state, and all. Answ. But for this we must understand, that the want was not so great, it was not so urgent, but that they could stay some time; and so it was almost a year indeed before he dispatched his journey in going to Macedon, and returning from Philippos, and if he receive their benevolence, and it be sent from thence, there will be time sufficient for it to relieve them at jerusalem at the time of Pentecost. These things are needful to be known, although the common people cannot brook them, because they think they edify not, yet it is no great matter, as long as I follow the Text, I am careless of all censures. 2 Part. Macedonia, what. Now I come to the particulars of the Text; he saith, he will come to them when he shall come from Macedonia. Macedonia it is a great and large country in the North of Greece; it is now called Ronnelli, and Albania, in old time it was called Emathia, and Emonia: it is that country which is intimated to us by the name of Kittim, Macedonia, Kittim. Gen. 10.4. or Kethim: Gen. 10.4. The sons of javan were Kethim and Dodanim: of Dodanim came the inhabitants of Rhodes, or Rodanim; and of Kethim came the inhabitants of the Isles, and especially the inhabitants of Macedonia. And though Macedonia be no Isle, but a Continent, yet it is adjacent, and they were the mother of it: and this word Kethim I stand upon the more, because the Scripture hath many ambiguities about it. In Dan. 11. Dan. 11. The ships of Kethim shall come against them: that is, against the Assyrian Kingdom, under the Antiochees. In Isay 23.1. Isay. 23.1. Howl ye ships of Tarshish, for Kittim shall make good this word: that is, Alexander the great King of Macedon shall make good this word: for that which Nabuchadnezzar had done before him, he did in a short time after him again: that is, to the Island of Tyre, which was separate from the sea by the span of two miles, or a mile and a half; both Nabuchadnezzar with the strong, and indefatigable labour of his men, and Alexander after him by his infinite high spirit, brought it of an Island to be a Continent, and made themselves Lords of the place: so that where he saith, Howl ye ships of Tarshish, for Kittim shall make good this word: that is, that prophecy that I give of it. There shall come a man out of Kittim, that is, Alexander Alexander. the great, King of Macedon, he shall make good this that I have prophesied: this is a plain demonstration, that Kittim is this Macedon. And in Ezek. 27. Ezek. 27. saith he, speaking of the ships of Kittim, (although the jews always understand it of Cyprus, yet better judgements have, and do take it for Macedon, because there was a city built there which was called Ketiem, or Ketium: for Livy Livius. saith, that Perseus Perseus. the last King of Macedon, he gathered his people together at Ketium; and it is an easy translation of the word, (as Suidas Suidas. a learned man notes) that from Kethim comes Macedon by appendix of the syllable Ma; Makethim, Makedon, or Makethia; so the name is very natural and agreeable with the first Original, Kethim. This I note, only to show you the congruity of these words, which we meet with oft in the Scriptures. I know that Kethim is more than the City of Macedon; I know that the Macedons possessed Italy; and built a city there, and called it Kittie; but it was called Kittim of that city in Macedon; the Macedons I say possessed great part of Italy, as all the parts about Apulea and Brundis, Brundusinm. which were for a long time after called Magna Grecia, Great Greece. This is that Macedon (saith Pliny. Lib. 5. Cap. 11.) that was once the mistress of the world. This is that which overcame Egypt, Plin● l. 5. c. 11. that was Lord of Asia: this is that which wandered as far as India; namely, by the prowess, and strength of Alexander the great King of Macedon: but (saith he) the same Macedon is fallen to a low ebb; and she that was the mistress of the world, by one of our valiant men Paulus Aemilius, Paulus Aemilius. was in one day sacked, and he did sell and mortgage 72. Cities of it. See (saith he) what great difference there is in the luck and fortunes of two men; Alexander the Great, and Perseus the last King of Macedon: Alexander the Great won and purchased all; Perseus the last King of Macedon, he lost all that was won before. This is that country therefore that the Apostle purposed to go to; it was fallen from the glory of the world, and now it was come to receive the glory and Kingdom of Christ: it had lost something among the nations, but it found place to be a most constant Church: For Paul needed nothing to do in that Church, after he had once confirmed it, as we see in many passages of his Epistles. It was the most glorious, constant, and pure Church in the world: the Church of Macedon. We come now to the promise that he makes to them at Corinth, they might say, 3 Part. St. Paul's promise to winter at Corinth. If thou go to Macedon, when wilt thou come to us? for this was the great and earnest desire of the Corinthians to see their Pastor; they were troubled with seducers, they were troubled with a number of ravening wolves that were crept into the flock, and they knew not how to keep the body of Christ unparted: Some would be of Paul, some would hold with Apollo, some with Cephas, some with Christ, some with their own fancy; therefore they desired that he would come and rectify these disorders, which he was willing to do, if the Lord permitted him. Now Paul promiseth them what he intended to do in Theory, in contemplation, if God would give him leave he would come to them, and stay with them, and perhaps winter with them. I pass to Macedon, but I will stay with you. Macedon is a Church that needs no great reformation, it is enough that I visit that, and pass by it; but I will stay longer with you, because you want my presence to make somewhat good which is amiss. And for this wintering of St. Paul, the holy Ghost gives us to understand, that although of necessity the Minister of the Gospel be to apply himself to the word of God, especially in the prime plantation of it; yet the Lord vouchsafes unto them a kind of Sabbath, a kind of resting time. It is not for a man to expose himself to danger at all times, and in all places; but that liberty which the Lord hath afforded to men in reason, and common nature, that liberty the preachers of the Gospel may take to themselves. There is some time indeed when a man must lay down his life when God calls him to it; but otherwise except he have a special command for it, a man is not to offer himself. The winter is an unfit time to travail in, therefore St. Paul takes his opportunity to winter at Corinth. The snow in Thracia, the dangerous weather by the sea, the frost and cold of those countries are extreme for the time that they last; these things were sufficient motives to Paul to make him take up his lodging, and his station at Corinth. Liberty allowed to Preachers. So it doth give and afford liberty to all the Ministers of the Gospel, to take those opportunities which the Lord reacheth forth unto them; a man is not bound to preach when he is sick, nor he is not bound to find a Preacher in his sickness, but at the charge of the parish, and those that belong unto it: for there is no reason for men to trouble a sick man with whole men's business; for the seasons must be considered, the Lord bids the wind blow at one time, and he bids it cease at another; he commands the rain to fall at one time, at another time the doors of heaven are stopped up. So he saith, Isay 5. Isay 5. that the clouds shall not rain; so sometimes the Preacher of the Gospel, he cannot rain, he cannot distil that which he hath received, for want of health, or by reason of discontent, or else by reason of opposition in the world: and men must take these things well. A man might have said to Paul, What, will you spend a whole winter at Corinth? You should go about your master's business; the Lord hath sent you to preach the Gospel through the world, will you take up so much time at Corinth, to lie there idle so long? Nay, (saith he) the Lord hath given me this liberty, I may although not give indulgence to my flesh, yet I must spare my life till God call for it; and then I must not when he calls for it, but till then I must take the opportunities, as common sense and reason shall guide me. But here behold what a wintering this was; What winterings S. Paul's wa●. this wintering of the Apostle, it was not as other wintering be; the word is borrowed from soldiers, and from shipping, when the soldiers cannot keep in the field, by reason of the extremity of the weather; they then take up their station in some good populous town, where they may have habitation and ability against the summer, and then be brought forth into the field to do more service It is also taken from ships, when the sea is shut up in the winter times, the ship is pulled into the dock, till the spring come that it be brought out again after reparation; from these things is this word taken: but yet the wintering of St. Paul, it was not like that of soldiers, or the wintering of ships, for they commonly be both unprofitable; but the wintering of St. Paul was as profitable where he was, as his travails could have been in other places; for indeed, soldiers cannot sighed in winter, they cannot bear arms in the field, by reason of the extremity of the weather: and if they do any thing at home, it is some small trivial thing to keep themselves in action, to raise a rampire, or sconce, or some such thing, not like unto the dangers that are abroad in the field: so the ships in the dock, they do nothing but stand merely without any use; but the wintering of St. Paul was not so, but it was full of action, full of profit: for in Corinth where he wintered, if he had wintered there, and had come to effect his will and purpose, he had been still in the Lord's Vineyard, he had been still preaching, and exhorting, and going from house to house (as the fashion was then) to give comfort, and consolation to those that were afflicted, to confirm them against the storms of persecution, to shine before them in the example of holy and good living. In this regard St. Paul's wintering was a glorious progress; when he rested, he ceased not; he ceased not from his labour, but still he was full of life, and action, and as the sun in the firmament, which cannot stand still, but is ever running his course like a mighty giant, Psal. 19 Psal. 19 So we see here a mighty difference between the word of God, and all other actions; other men, whatsoever is their profession, and trade, they must of necessity leave when their opportunity ceaseth, they can work no longer; a man cannot work by night, as our Lord jesus saith, The night cometh when no man can work. Although there be many that work by artificial light, yet there are some kind of works that will not admit of any but day light: And when the water is up, when the weather is extreme, when the water is frozen, there are many trades that cannot work: and likewise the air may be so intolerable, that no man can work in it; and the mist and damp may be so thick, that a man cannot work in them; but the glorious Gospel of Christ is of a spiritual nature, it works when all things do oppose it: when every thing is against it, the Gospel works. As the Apostle saith, Although I be bound, yet the Word of God is not bound, 2 Tim. 2. 2 Tim. 2. Although I be bound, yet the Gospel of Christ is free, and it judges the judgers, and condemns the condemners, and stands against the opposers, and refutes the adversaries; it is mighty and powerful, even in the chains of darkness; there is nothing that can stop the light and glory of the passage of the word of God: The Minister can work when no man can work, and he can do the parts of his calling, when every man else is silent, and is not able to proceed in that thing that he makes profession of; for the glorious Gospel of Christ, it is the Midwife of the world: the Midwife must rise at all hours in the night to attend and to bring forth babes into the world; and such a Midwife spiritually is the preaching of the Gospel, which is ready at all times, and upon all occasions, if God give strength, at all hours of the day, and all times in the night, to bring forth new creatures unto Christ, and to feed them with the spiritual and sincere milk of the Word. I will harbour, or winter with you. I, but at whose cost wilt thou winter? At whose charges St. Paul wintered. upon thy own purse, or at the charge of the Corinthians? That is a great matter nowadays, a poor man's wintering it is a trouble to a whole city, they can hardly bear his charges, although in old time in the Primitive Church, they were so free spirited, that every man had a house for S. Paul, every man had a bed, & a chamber for him, and for his followers; but now men are grown so hidebound, and so base, that S. Paul himself might lie in the streets perhaps if he were here in person, before he should be entertained, unless he brought some great and strange miracle with him, or some great demonstration of the Spirit, he might lie upon the stalls, or the shop-boards, he should hardly be entertained into their houses. Therefore it is a matter of great moment to consider, in that he saith, he will winter with them; who shall bear his charges in his wintering? You may think this to be a simple conceit, but if you mark the writings of the Apostle Paul, you shall see there is some consequence in it: mark what he saith, 1 Cor. 9 1 Cor. 9 saith he there, I was never troublesome to you, I never took any thing of you, nor was chargeable to you. And again he saith more clearly, 1 Cor. 12.13. 1 Cor. 12.13. I pray, saith he, wherein did I baffle you, for so the word signifieth, wherein did I baffle you above other Churches? was it in this, because I was not burdensome to you? forgive me this injury: It is an ironia, where the Apostle saith, he was never burdensome to them, or never took any thing of their purses; and by way of ironia he desires them to forgive him that wrong, he nevertroubled them, which he doth account not a wrong, nor any man would account it a wrong, for it was a singular courtesy, for a man to abstain from his own right, to quit and disclaim that which was due to him, that which was his maintenance: for God hath appointed that those that wait on the Altar, should live on the Altar; so those that preach the Gospel, should live on the Gospel; but the Apostle saith, he did not this, he took nothing from them. Now then observe, seeing St. Paul was so careful to prove that he gave the Corinthians a Gospel freely without charge, and now he saith, he will lodge with them all the winter: it argueth that St. Paul lodged upon his own cost, and not at their cost and charge, although perhaps there were many faithful men in Corinth that would entreat him, yet he disbursed the charges his own self. But some will say, Quest. how could this come to pass, how was this done? He gives the reason in 2 Cor. 11. Answ. I rob saith he other Churches to do you service. When I came to Macedon, I found such free, 2 Cor. 11. such generous and high spirits, that they denied me nothing that I would have, they furnished him with money in abundance, that he saith, he rob them, he took so much of them. I rob other Churches to do you service, he had therefore a stock with him, whereby he was able to maintain himself at Corinth, and not be chargeable to them. So much of that point. Now to make some Application of it. It is certain that the Messengers of Christ ought to be maintained wheresoever they come, if they can prove, that they come in a good cause, and upon necessity; he is no member of Christ that will not receive them, but withal they must endeavour to come as Paul did, not to trouble them, nor be chargeable to them. If they see the place cannot brook it, if the disposition of men be churlish, they ought not to impose it upon them, nor to work upon them too much, but to take that thankfully that comes from them willingly, and if nothing come, they must sit down content with nothing: As St. Bernard S. Bern. speaks upon this place (saith he) St. Paul's wintering was a small matter, he had a small retinue, his company was few; a mean lodging would content him, a poor thin diet would suffice him: but saith he, if there should an Abbot go to such a place, he would bring a famine after him, he goes with such great equipage, and with such pompous company that men could not possible without a great burden entertain such a creature. But St. Paul was of another mind, he came with such a mediocrity that he is content with a small matter, a little thing served his turn; he served the Lord with fasting oft, with much prayer, he preached oft, he watched oft, he was not one that sought varieties, or dainties, but a small matter for his Wintering would do it; therefore he saith, considering that they knew his manner of fare, and diet, he was so bold, and presumed that they were willing to entertain him, as being one that was no devourer, but was content with whatsoever came to hand. 2. Part. The end of Paul's lodging at Corinth. The next thing that follows in the Text, is the end, wherefore the Apostle saith, he would lodge with them, or winter with them; the end is because he would be led by them wheresoever he should go, by their means he would be conducted on the way. It is certain, this was not the prime cause that St. Paul would winter at Corinth; the chief cause was to reform disorders, but he like a gracious, and loving father conceals that, he means to do that with a gentle hand, with a silent passage, he doth not tell them that he will come to correct things amiss, to reform them, to take the rod into his hand, to domineer over their faith, as he saith, 2 Cor. 1. ult. 2. Cor. 1. ult. he will not come in such a style, in such a manner as that, but he will come as one friend comes to another, as friends when they part from a place, the common company ride so many miles with him that is to take a journey; so the Apostle saith, he will come for that purpose, to be guided and lead along the way by them. So we see the courtesy of conducting, Accompanying Preachers in their journey, ancient. and guiding the Ministers of the Gospel in their way, it is an ancient and honourable custom; and though these ill-favoured, deformed times, have brought all things to nothing, yet notwithstanding where it may be conveniently, and handsomely done, the thing is wellpleasing to God to accompany those that go in the way of their calling, or in way of necessity; it is a thing that the Lord looks for, and it is a thing that by this example here, he commands to the Churches. That you may guide me in my way. They might say; Object. Is it not enough for us to entertain you at Corinth, and to keep you a long time there but we must go with you, we must spend our times and means to go, and guide you along the way? No, saith the Apostle, Answ. I presume so much of your friendship, and favour in Christ, that you will carry me along on my way, that you will be my Convoy; and that for three reasons. 3. Reasons of it. First, in respect of defence. Secondly, in respect of knowledge, for the discerning of the way which he knew not before. And lastly, in respect of the honour belonging to an Ambassador of Christ. 1. For defence. First, in respect of defence, the Apostle was a lone man, and he had many enemies that beset him on every side: the wicked jews laid wait for him, and if those had wanted, suppose there had been none of them, yet there were a number of peevish Grecians which lay in the streets, and in the passages by the way, that would have made a booty of the poor Apostle; therefore as he saith after in the Chapter, that they shall conduct Timothy, that they should keep him safe; so for himself he desires their conduct for his safety: by reason it was not seemly, nor yet safe for a man to go alone. Object. But what, was not Paul secure that he should not be hurt, as well as when he was in the barbarous Country? and the Viper could not hurt him, as we see afterward, the Viper fell off, and hurt him not: and if a Viper could not hurt him, what should he fear a thief for? Answ. For answer to this God would have us to take, and to use second causes; we tempt the Lord if we neglect the means that may be used for our defence: the Lord had appointed that the company and society of men should daunt those kind of thiefs, those hedge-creepers, those waiters of the jews, such traitors that lay in the way; the Lord appointed that they should be disappointed by the company that should attend Paul, therefore the Lord would have him take this course, and not go alone, and unprovided; for that had been a tempting of God, to forsake the means which he had sanctified for that purpose, therefore he saith, you shall convoy me when I am to go abroad, when the Spring shall open itself and the Winter be past, that I shall take my journey, and pass through the world, which I must as long as the Lord shall spin out the thread of my life; than you shall convoy me to some place that you know, where you shall commit me to some other convoys, so still men were to lead him along for matter of defence. Secondly, for direction to show him the way: 2. To show him the way. for the Apostle although he knew all spiritual things, yet he knew not experimentally the things of the world, until such time as he had seen them, therefore he would not dwell in those places that were unknown to him, except he were put on it of necessity; and than it was necessary for him to have a guide, how shall I do this without a guide, saith the Eunuch to Philip, in a matter spiritual; so in temporal things a man cannot know without experience, and the Apostle had no time to lose, and he was careful to spend that time he had in the best manner, and to be a wand'ring star, a wand'ring spirit, it is a shameful thing; therefore he will have them to guide him, and to conduct him on his way. And lastly, for the pomp, 3. For honour. and honour belonging to an Apostle, it is a shameful thing for an Ambassador of Christ to be seen alone, to go without company: We see when there is any Ambassador comes, we still send to meet him in the way, and to bring him along with honour. And in the time of Popery when there came any Cardinal into England, the fashion was for the great Lords, and Prelates to meet them at the Seaside, and to send so many Mules, and sumpters, and such cost as would now grieve the world to look upon, men are grown so penurious: but certainly in former time there was never any man of worth came to any place, but there was an honourable conduction of him: a company sent to bring him along, to show that he was welcome to the place whither he was come. This is that which the Apostle would have, he would have them bear him company, that he might not go as a common vulgar fellow, but as an Apostle, and Ambassador of Christ, and that he might be brought along by their Ministers. We see therefore, how fare we are out of order in our Church now adays, we are grown so hungry, and so peevish, and so careless that we disdain, and neglect those that we should respect; that as in the later times of Popery, and I doubt it is not much better now, they made mockeries of them as they went in the street, they cast Libels, they curtailed their animals as they went, and such like disgraces; perhaps it was because they were not like St. Paul, but the Lord will be Judge between them: for it is not the conceit of men that must carry it in these things, but the breast of God himself: and certainly they are wretched and woeful persons, that will offer, although the man that come be an Heretic, yet if he come in the Name of Christ, nay although he come not for Christ but against him, yet the people of God are not to attempt any outrage against him, they must not seek to disgrace, and defame him or insult over him, but to perform the works of nature to every man: for where there is no nature, there can be no grace: the work of nature is this, to entertain strangers. But suppose he be not for Christ, but against him? We may not say, God-speed to his wicked actions when we know it, but so long as we do not know it, we must not disgrace, or defame him, as the custom is now in these later times of the world. Surely I make no question, but if St. Paul were here among us in person, except he could well prove himself to be Paul, he should be torn with the malicious speeches of men, and with mocks, and scoffs, with the intemperate abusive behaviour, and ill-manners of all envious natures, and saucy manners in the world. And for conduct, it may be, he should have a company of boys to follow him, and to cast stones at him, and to mock him as the boys mocked Elisha, and called him Baldpate, baldpate; but he brought two Bears forth of the Wood, and destroyed forty two of them. Let us take heed in these cases what we do: let us strive to be as humane, and courteous as we can in all the points of Christian duty: let us seek to show our love even to our enemies, and as long as we do not know them to be enemies of God, and of Christ, so long let us give them all kind of furtherance, and approbation, and good countenance: let us entertain them at our charge, and conduct them forth; especially when we know that a man is set for the building up of the Kingdom of God, and for preaching of the name of Christ. 5 Part. The form of speech. Now to conclude all (because the time is passed) with the form of speech that the Apostle useth; that is, perhaps; or peradventure: Perhaps I will come and winter with you. He that saith perhaps, he doth not speak certainly. It is a wondrous thing that the Apostle should say, perhaps, or it may chance, or it may fortune, or the like; when as he knew that there is no chance, nor no fortune, but that all is ruled by the Divine providence. And if the apostle say so, than we may; but we are taught not to use it; Aug. as Austin saith, it reputes me (saith he) that ever I named fortune, seeing therefore that all things are ruled by the providence of God, that not so much as a sparrow can fall to the ground, nor so much as a hair of our head. Quest. When a man combs his head, there is not a hair that falls down, but it is in the sight, and knowledge, and providence of God; how then can the Apostle name fortune, and say perchance I will do this? Answ. How the Apostle saith perchance. But you must understand that the Apostle speaks not this as a man that was Atheistically minded, to doubt of God's providence, but as one doubting of the event of the thing; he knew his own will, but he did not know God's will; he speaks therefore certainly of himself, and saith, I will come: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, if the Lord give me leave: but because he knew not whether he would give him leave or no, therefore he saith, peradventure, or perhaps I will come. So although there be no such thing as fortune, to speak the truth, that governs any thing; the providence of God rules all; yet because we are ignorant what God will do, as we say all, it is the ignorance of the cause that brought the name of fortune, for of itself it is nothing; but because we know not what there is to come hereafter, the hidden things are reserved to God: therefore we so moderate ourselves with this kind of speech, and say, perhaps this shall be, with ifs, and and's, and conditions, because we can set nothing down absolutely. This was the goodly and glorious spirit of the Apostle, he still yields himself to the direction of God, and he would do nothing till he saw God's command for it, and his approbation of it: for he was still ruled with this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perhaps I will do thus, or perhaps I shall not do thus; for I serve not my own flesh, I am not my own servant, but I am the servant of God. Thus fare I have troubled you with this discourse, which the common people take no affection, or liking to: but those that are understanding men in the Church of Christ, they know that these things also must be stood upon as well as others. The spirit of the Apostle is to be imitated of us, in that he assures himself of all kindness, and comfort from his scholars the Corinthians, and presumes that as he was willing to come to them, so he knows that they were as willing to receive him. This spirit should be in all christians, to surmise no bad thing in any man; and although a man see a cloud in the face, and brow of a man, yet still to persuade himself the best of gentleness and kindness in him; this is the true temper of the child of God. St. Paul knows he may be bold to say he will come to Corinth, and he knows that they will be as willing to receive him, and to convey him again: it is a sweet harmony where these things agree together. Now in these latter times, there is nothing but striving, and pushing about common, and mere necessary things; If poor St. Paul were now to pass in England, he must spend a great deal of his own means to get in his tithes, or else he could not have them; there is such seeking every day to undermine, and to defraud by base contracts, and secret leases, and one thing or other, that would suck the blood of St. Paul, and make him that he should not be able to pay for his wintering. But the children of God are of another mind, and those few that be among God's people, they be content to winter, and to summer the Preachers of the Gospel, to give them all approbation and content, that the Gospel may proceed, and not be hindered by the malice of men. This is the goodly disposition of the Saints; and they that do thus, the peace of God, and the glory of Israel shall be with them; and if they give but a cup of cold water in the name of a Prophet, they shall not lose their reward, but shall receive the reward of a Prophet in the day of reward, which the Lord grant us all. FINIS. SERM. 6. 1. COR. 16.8, 9 But I will stay at Ephesus till Pentecost, for there is a great door opened to me and a mighty, and there are many adversaries. SAith the Wise man in the Proverbs, Man may purpose, but it is in God to dispose, and govern that purpose: for these purposes of S. Paul, as it seems by all likelihood, they never came to take effect, and that made him in the former verse to qualify his speech with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it may chance, or perhaps I will come to you, and if the Lord permit, I will do thus, or thus: for as it is the phrase of the faithful never to be peremptory in any of these contingent things of this world, to say this I will do, and that I will do without limitation: So S. Paul gives us here the same example in himself, that he was not certain of his own actions; he was not sure how God would dispose of him: and so being not the Lord and Master of his journeys, and intendiments: but resting still at the disposal of God, he seasons his speech with this gracious qualification; and saith, if God permit, if God will have it so, I will do it, for the will of God is that unknown, and hidden cause of causes which must be fulfilled. Whatsoever men imagine, or wish, or desire, yet if it be not according to Gods will, it shall never stand: jam. 4. therefore as S. james saith, Chap. 4. Woe be to you that say this year, and the next year, we will go to such a City and dwell there, and traffic there, and yet you know not whether ye shall live till to morrow: For this you ought to say, If God will, and if the Lord permit, and if we live we will do thus or thus; showing unto us how the life of a Christian man ought ever to hang before him; still to be in anxiety in this world; because we have no certain dwelling here, but we expect an abiding place hereafter. The Apostle therefore hath taught us by his gracious example, that all these things that may be so, or so; we should not grow to any confidence in them, but we should refer all to the will of God; that governs and guides us, and all the parts of the world, according to his secret judgement, and counsel, and whose will can never be sounded till it be effectuate in the world. For when we see things come to pass, we understand that it was Gods will they should be so; but till they come to pass in particular, we cannot dive into it. The will of God it must be, that Cynosura, that lodestar that must guide the bark amidst the sea of this world; It must be as the cloud about the Ark of God, when the Ark was to remove that removed, and it never stirred till the cloud removed before, and the moving of the cloud caused the moving of the Ark, and the staying of the cloud caused the staying of the Ark: still as the cloud carried itself, so was the Ark demeaned; so should our heart and life be, which is the Ark of God, the temple of the holy Ghost; in which God vouchsafeth to dwell, we should not offer to presume upon any thing further than the will of God is; but to yield ourselves in all things, and to say as our Lord and Saviour teacheth us, in that most holy Prayer, Thy will be done, not mine, Math. 6. but thy will be done in earth as it is in heaven. It seems therefore that it was not the will of God, although it were the will of Paul; though he had a will to come to Corinth, to stay with them, and to winter there, as he had said before, yet God had another purpose, which made the Apostle speak in these doubtful terms; for by the relation of S. Luke, which he makes in Act. 20. Acts 20. and by likelihood of all circumstances in the Acts of the Apostles, the Apostle Paul never came at Ephesus any more, but wrote this Epistle from Philippi a City in the North of Macedonia. And he excuseth himself in the second Epistle, that he could not come to Corinth, as he intended; and he gives the reasons of it. Now that I may proceed in order, Parts of the text. and so as your memories and understandings may go along in the parcels of the Text; we will consider here, First, a resolution and purpose that the Apostle had. And then the reasons and arguments to confirm that. The resolution that he had was this, to stay at Ephesus till Whitsuntide, till Pentecost. The reason of it why? because a great door was open to him, that is, a large and fair opportunity for the winning of souls to God. And beside, that there were many adversaries, among whom he should get great glory to God by the confusion of the adverse power, by the light and glory of the Gospel of Christ. In the first part the resolution, we are to consider two things. First, where the Apostle was, when he wrote this Epistle, because he saith he will stay at Ephesus; therefore it seemeth that he was now there, and that he wrote from that place to the Corinthians. Secondly, we are to consider also the time that he had in his resolution, and purpose how long he would stay there, I will stay at Ephesus till the day of Pentecost, till the feast of Pentecost, that is, till such time come that he might sail from Ephesus to jerusalem, and get thither by Pentecost: for so I must needs understand these words: for the Apostles purpose was, not to be at Ephesus at Pentecost: for so he should have lost his occasion and opportunity. His occasion was then to be at jerusalem, because of the great concourse and assembly of people, that gathered together to keep the feast, and to offer up their sacrifice, and there as Peter, he was to launch into the deep, where the Sea was deep, and where there was abundance of fish, there to become a fisher of men; so the sum of his resolution was this, I will stay at Ephesus till Pentecost; that is, if the Lord further my desires, I will stay at that City, till I shall have sufficient leisure to go to jerusalem, and to be there at Pentecost: that was his intention to be at jerusalem, that was the place of his great victory. The second part of the text, is his reasons inducing him to stay at Ephesus; till such time as he might get to jerusalem by Pentecost: the reason is, because a door is opened to me. Where we are, First, to consider what is meant by this door. Secondly, who opened it: he doth not say, I have opened a door; but it is opened to my hand, that is, God hath opened a door. Thirdly, the quality of this door, a great door, and effectual, and a powerful one. And lastly, the noble spirit that he had to undertake the battle, and skirmish against the enemies; The adversaries are many; a man would think that therefore he should not go, because there were many enemies: Who would thrust himself into the hands of his enemies? but the spirit of God was most noble in the Apostle, and he made that one motive or reason, that because there were many adversaries, therefore he would go to confront them all, and to outface the falsehood, and prevarication of the superstitious jews; and to plant the Gospel of Christ, the word of truth in the inheritance of Christ, which he had bought with his own blood; maugre the devil, and all adverse powers whatsoever. These are the reasons to stay him at Ephesus, because there was an effectual door. Now whether the door were opened at Ephesus, or at jerusalem, it is a matter that I greatly make question of, which I shall come in time to speak of; for as yet I think that all the Writers upon this place are deceived: for they think that this door was at Ephesus, and that the Apostle had a great and fair occasion there; but it cannot be that the Apostle should settle his thoughts there: his aim was at the greatest and fairest; so that the door must be at jerusalem; as after we shall prove by some arguments, such as God shall suggest; of these things briefly, and in order, as the shortness of the time will permit. Part 1 Where S. Paul w●s when he wrote this Epistle. Concerning the first point, where Saint Paul was when he wrote this Epistle: for it seems to him that reads that he was now at Ephesus, and yet as I said before, and according to the Story, it is certain that he was not there, now when he wrote these things; but he was at Philippi, and so the subscription itself seems to signify: But here me thinks I hear one of those supersilious men; that will understand no more than they list themselves; that will confine the Ministers in the preaching of the Gospel: Quest. me thinks I hear him move a question, what should we do hearing of an idle discourse concerning the Apostles being where he was, and in what place when this Epistle was written? What is this to duty? what is this to the building of us up in faith? so the speech runs among such kind of people. Answ. Whereunto I answer, That there is nothing that is more material to a wise Christian, to those that will understand any thing; then to know the order of times, and the Chronologie of Scripture, it is as deep, and as profound, and 〈◊〉 necessary, and as comfortable a matter as any things in the world: next to the points of salvation and justification, there is nothing that delights a man more than the order of time and place; which i● i● be not set down notably: there is no History so excellens, but it m●y seem a fable, and a tale; if it have not constantly the time and place adjoined, and these men must understand, that if they think it is to no purpose to discourse of these things, that then the Church of God hath been in a great, and a long error: Is it no matter to know where S. Paul wrote this Epistle, whether at Ephesus, or at Philippi, and is it so great a matter to know whether Peter were at Rome? and yet we know what a strong foundation is laid upon that, what great building there is upon it, the whole primacy of the Apostolic See, and the priority of all Churches is built upon this, whether Peter were at Rome? And the Church of God hath been always inquisitive to know the passages of the providence of God, and of his government in the world; in so much that concerning the building of the Temple, there is an exact account of the years set down. From the coming out of Egypt to the building of the Temple; there is an exact number of the years set down, and diverse and sundry Records in the Scriptures: there is nothing more common and familiar than this is. Therefore for the answer to this question, I say, it may justly be doubted whether Paul were at Ephesus, nay, we may rather conclude, that he was not there when he wrote this Epistle; for although there be something that persuades to it, as chrysostom, Chrysost. and after him Calvin, Calvin. and diverse of the later Interpreters hold it, because he saith he will stay at Ephesus, that therefore he was there. And again there is another reason, in the salutation at the latterend, ver. 18. Ver. 18. The Churches of Asia salute you: Now Ephesus is in Asia, and Philippi is in Europe, in Macedonia; it seems therefore that he wrote the salutation from the place where he was, and he tells them, the Churches of Asia salute them, therefore he was in Asia, & by consequence at Ephesus; for either he must be at Philippi, or at Ephesus: for there is no third place that can be imagined. But for this, first it followeth not, that, because he saith he will stay at Ephesus, that therefore he was there, for he had it only in resolution; he was determined to go now, and he was now to embark at Philippi, and so to sail to Ephesus; but he understanding that there was treason laid for him in the way, he durst not come there; he did not go by the way of Asia: but he came another way. And for that he saith, the Churches of Asia salute you, that might be also upon the remembrance of his late coming from Ephesus; or by the letters that he received from them: he received a letter from Ephesus, wherein the Churches of Asia saluted the Church of Corinth: so that neither of these do prove that he was at Ephesus when he wrote this Epistle. It is likely therefore that he was at Philippi a City in the North part of Macedonia, as it might be in the North part of England; and so to come along the shore as fare as the great City: that this is so, and that this Epistle was written from Philippi, the subscription makes it manifest, For, saith he there, it was written from Philippi, and sent by Stephanas and Fortunatus; and although ind●ed these subscriptions be oft times faulty, yet in this there was never any that durst move or make any contradiction against it. Beza Beza. whose judgement I esteem above all men in these cases, he holds for certain, that it must needs be written from Philippi; so than the manner of this journey that S. Paul purposed, it was hindered by the treachery of the jews: who hearing that Paul was in Grecia in Macedonia, they laid wait for him in the chief parts of Asia; and as they heard that Demetrius and his fellows had wrought him a mischief in Ephesus, when they had like to have slain him: therefore they entered into Ephesus, and by treason lay in wait to kill him, which when Paul understood, the brethren gave him counsel. After he had spent three months in Grecia, that is, in the parts of Aeolia, and those parts adjoining to Macedonia; they desired him that he would not go to Corinth from Ephesus; but return back again by Philippi, and so to Macedon. In Act. 20.3. Act. 20 3. Luke doth discourse plainly of it, the Apostles advice was to go back again through Macedon, and so taking ship at Philippi, which is the uttermost City of Macedon; and there having received the alms which was contributed in the Church of Corinth in great abundance: he did address himself to jerusalem, not coming at Ephesus, but sailing by it: as we see Acts 20.17. Act. 20.17. he purposed to sail into Asia, but not to come at Ephesus, but to sail by it; and when he came to Miletus, which is about three or four leagues from Ephesus, he stayed there, because it was a place that was more private: and because the jews could not so soon have intelligence that he was there. From thence he sent a Boat to Ephesus, to entreat the Elders and Seniors to come thither to him; and in Acts 20. we read of his conversing with them, they took the Communion together, and he gave them notice and knowledge, that there were Wolves crept into the Church of God: and he told them also what their duty was, to watch as good Bishops, as good Pastors to the flock, over which Christ had made them overseers: and he told them that they should never see his face any more. So this was the last journey that ever S. Paul had in the world: for going from Philippi he sailed by Ephesus, he came not at it, and from Ephesus, that is, from the parts about Ephesus, he went along to Tyre; and from thence he came to Caesarea, and from Caesarea to jerusalem. And when he came thither, he entered into a vow according to the direction of the Apostle S. james, and the rest of the Elders at jerusalem; and then the jews set upon him, and took him in the Temple, and brought him to the bar: and there he made three or four Apologies for himself, and when he saw that they were cruelly and bloodily set to take away his life, he appealed from them to Caesar the Emperor at Rome: being very near 2000 miles off, and by this means he saved his life from the cruelty of the jews, and gained many people in Rome, and in Caesar's house, to the doctrine of Christ. So that S. Paul was henceforth a prisoner, but the word God was not bound, but that ran swiftly and won many to the credit and faith of the Gospel: howbeit, he being in bonds, and being a prisoner, he could not take his scope to see the Countries as before, but he lay a prisoner in Rome until the last year of Nero, Paul beheaded in the l●st year of Nero. in which time he was beheaded in the latter end of the Emperor Nero; as all Historians agree. So much of that point, I will stay at Ephesus, that is, if God give me that I have purposed, that it may be effected; that I shall get to Ephesus, and have liberty and scope peaceably to be there, I will stay there till I can get a convenient opportunity, to go to jerusalem to be there about Pentecost, but because in the mean time he heard of another thing, that the jews had laid wait for him, that they had beset the Creeks and Ports about Corinth, and other parts of Greece; and that they had entered into Ephesus, and into diverse strong parts of Asia, where they thought that S. Paul would go by land. Therefore the Apostle takes that means that God had set apart, and defeats them, and comes not at Ephesus, but went away by Sea, and came safe to jerusalem, where he offered up his last service to God, I mean the service to the Saints, which was the gift and contribution which the Church of Corinth sent; and he stood a true professor of the faith before Felix, and before Festus, and before the Precedents, and before Bernice, and before Herod, and after that he was cast in prison, he was taken prisoner, and sent by a Captain to Rome to the Emperor. Now for the Place, where he saith he will abide, we are a little to take notice of that. I will stay at Ephesus. This Ephesus which at this day is called Fesome, Ephesus what. a City in Turkey in Euonia, in the lesser Asia, which is watered with the river Catristell; it was a famous and noble place in respect of the great riches, and the great concourse of all Navigators and Merchants thither. It was famous also for the Temple of Diana, which although it were burned before by that wicked Imp Diostrotus; yet it was re-edified again by the Kings of Asia, and was made the goodliest place in the world, where there was also the shrine of jupiter, and the shrine of Diana, which came from heaven: as the vain Inhabitants imagine. This place was famous for Witchcraft, and they had also certain Letters, whereby they could bind, and lose, and he that had those Letters about him, they thought him able to work wonders wheresoever he went. In sum, this Ephesus was a place where the devil had set his throne by Magic, and by all kind of licentiousness, and looseness, by most abominable idolatry. Great is Diana of the Ephesians, great is Diana of the Ephesians. The devil had not such a court again under heaven, as he had there: for near unto it was the Oracle Branchyde, Branchyde. which was the greatest wonder one of them in the world, that the devil should foretell things to come, and that he should speak out of a stone, and although that at Delphos Delphos. in Grecia were more famous, because the Grecians were much enamoured of their own land, yet the Oracle of Branchyde was more true, and infallible in the prediction of events; then the other was; such a place was this, which the Apostle Paul had a purpose to abide in: For indeed (as chrysostom Chrysost. well observes,) there is no such footing for Christ, as where the devil hath made his stay before: for when the strong man keeps the house, all things are in quiet, the devil is compared to the strong man, all things were in quiet at Ephesus, and there was never any uproar till S. Paul came there, and when he came once to conjure the Conjurer, and to overrule the devil, and to pull down the Shrines and Images, and to make Diana, and the Silversmiths that wrought about her, to be of little account: then all the City is in a stir, and in an uproar. So here we see the singular spirit of the Apostle, and that spirit that should be in all the Ministers of the Gospel, to settle themselves where the devil is most rampant, and raging, and not to fear danger, not to fear his cloven foot, but to settle themselves in his habitation, that the stronger man may cast out the strong man: for as Christ saith, when the strong man possesseth the house, all things are quiet, but when a stronger than he comes, he disrobes him, he puts him out of his harness, and he binds him, and casts him out of his house, and so takes the house into his own possession. So much of that, of the place. Now for the time, how long he will stay; Part 2. The time. that is, till Pentecost: that is, I will stay there that I may have days enough to sail to, and arrive at jerusalem by them; what this Pentecost is, it seems not greatly material to inquire, because every man thinks he hath the knowledge of it. But if you should see the diversity of Writers, and Interpreters, you would wonder to see so much question about a thing that seems so out of question. For Erasmus and some others think, that it signifies nothing but fifty days, that S. Paul writ at a certain time of the year, not alluding to this, that is, that he had no reference to this feast of Pentecost, but only that he purposed to stay fifty days at Ephesus, and then to journey to jerusalem; But this cannot be: for the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. plainly proves, that it was that feast, that Pentecost, that is, that famous feast of the jews. Others move the question whether it were the Christian Pentecost, or the jewish Pentecost, for they will have the Christian Pentecost as soon as the holy Ghost came down, that it was kept ever after presently upon that day, wherein I see many, and great Writers and Interpreters, do much differ: and I suppose indeed it is true, that although the Apostles did keep that Pentecost of the jews, because that then the company met and assembled together, and then it was the best time for them to work, yet I think the Apostles meaning in this place, is not of any jewish feast, but of the Pentecost which the Christians used, because it was coinsident happily with the jewish Pentecost. I shall entreat your patience a little in this point, and although it be somewhat troublesome, yet it is good to know it. You know the Pentecost of the jews was fifty days after the feast of Sweet bread, or fifty days after the Passeover, for the Passeover was then to be presented to God, at the feast of Sweet bread, when the corn was first ripe, the first fruits of their corn. The jews used to sprinkle their corn in the fire before it was ripe, to broil it in the fire, and so to make a kind of bread meal of that, that was the beginning of their Harvest, the time of first fruits was then come, and that was that the Apostle alludes unto when he saith, 1 Cor. 15. Our first fruits are raised from the dead, and become the first fruits of them that sleep, because that he was offered then at the feast of the Passeover: now after that feast, after the Passeover they were to number the feast of weeks, that is, they were to number 7. weeks or 50. days, and then all their Harvest was come to be inned among the jews; so that whereas before they offered sprinkled corn at Easter, now they bring whole loaves at Whitsuntide, being made of the new corn of that year, and so they presented it, and an acknowledgement was made to God for the corn that he had given them that year, and this was the reason of it; The word Pentecost signifieth 50. days, called the feast of weeks. Now it appears in Acts 20. Act. 20. that the Apostle embarked at Philippi presently after the Passeover; after the day of Assum or the day of sweet bread, that then he took shipping at Philippi, and sailed into Asia, and that he would not go to Ephesus then, for the reason before mentioned, because of the treason of the jews. This being a jewish feast, the feast of weeks, or Pentecost, which was 50. days after the Passeover, when they offered of their new corn to the Lord Christ glorified it by sending down the holy-Ghost upon that day, as we see Acts 2. Act. 2. when the Church was gathered together at the feast of Pentecost, when the 50. days were ended after Easter, there came a mighty noise, a mighty wind with cloven tongues, and fire, and sat upon the Apostles, and gave them such evidence of the Spirit to speak in strange languages, in strange tongues, the great and wondrous things of God. Now then I conclude, that the jews Pentecost, and the Christian Pentecost came altogether upon one day. The Lord picking out that day that served most for his purpose, for when there was most men gathered, and assembled together, a greater Harvest was like to be brought in to God, when therefore they were met at the jewish Pentecost which was now ended, because the ceremonial Law was abrogated, yet the Lord so graced the time, and the opportunity, to work at that time, as to send the holy Ghost upon that day. Aug. And Austin gives the reason, for saith he, as the Law was given 50. days after the Passeover was eaten, so 50. days after Christ our Passeover was offered, the holy Ghost was given to write the Law of God in the hearts of all the faithful people of God. And I make no doubt but the Christians were possessed with this, that there was more glory in their Pentecost, then in the Pentecost of the jews, as being the sum of all things, the sending of the holy Ghost: And if the remembrance of their corn were so great a blessing, that the feast of weeks must be celebrated for it; the feast of Pentecost being a thing too, which was given by Moses Law, which is a kill letter; Much more glorious must this feast be, when God sent the holy Ghost into the hearts of men, to inflame them well such heavenly qualities, and such rare perfections as were never planted in the persons of any that were mere men; so clearly as it was in them. Quest. But how could it be that the jews Pentecost and the Christians Pentecost could come both together to be observed upon one day? Answ. I beseech you observe a little: About 190 years after Christ, concerning the keeping of Easter there was great thundering, and great excommunication: Now observe; 190 Years after Christ, difference about keeping Easter. I will tell you in a word how this came: you know the feast of Whitsuntide or Pentecost it is ruled according to the feast of Easter; as Easter falls out, so Pentecost falls out just 7. weeks after. Now Easter itself was movable also, and came upon the 14. day of the first Moon after the Equinox, after the Sun hath been in the Equinox of Aries, the next full Moon of that new that came after, was the day of the Passeover; when the Passeover was offered. As suppose I say that we should join March and April into one month, as the computation of the jews is, suppose it should be the 24. of March. Now the jews, whensoever it fell to be the 14th. day of the Moon, that is, when it was full Moon, for the course of the Moon is 28 days, and it is full in 14. whensoever that day came, it was kept precisely whether it were upon Tuesday or Wednesday after our calculation But now the Church of God thought fit to keep it back till Sunday. The jews and the Eastern Church that followed the jews, they kept it upon the week day, if so be that the 14. day fell upon the week day: for so indeed God directly said Do it upon the 14. day of the first month, etc. But the Western Churches, they thought that although the full Moon fell upon the Monday or the Tuesday, yet they would not keep the feast of Pentecost upon that day, but they would stay till the Lord's day, till the Sunday after: because at the first institution they fell both together, for the same day that was the Pentecost of the jews, the same day was the coming down of the holy Ghost sent from the Son of God. Now therefore sometimes they met together, although sometimes they varied, here was then the sum; Whensoever the 14. day lighted upon the Lord's day, than the jews & the Christians celebrated their Pentecost both at one time, there was no difference between the Eastern & Western Churches, th●● did all accord; but when it fell out that the day differed, the Churches of God in the West, did think it convenient to reserve that honourable feast to an honourable time, that is, to the Lords day, for they thought that God had truly cast all honour upon that day. So I conclude this point, that Paul when he speaks here of Pentecost, he means the Pentecost of the Christians, and I am not moved with any argument that they bring to the contrary: for indeed they be childish and frivolous, as that which neutaries & novalists have devised, as how there should come to be a falling out between the Churches, if they certainly knew the day? I gave you the reason before, that the jews always kept it upon that day it fell and the Eastern Churches, but the Western Churches reserved it to the glorious day, the day of the Lord, the Lords day. I have troubled you too long in these thorny discourses, but those that be of the best understanding, they know that in these things also there is great profit, and very great necessity: the Scripture is not written for us to understand by piecemeal, to take here a patch & there another, as the common fashion of men now is; and as many of the ancient Writers in former time have done, but if we read the Scriptures we must understand all, or else we must account ourselves exceeding falling: for the whole book of God must be known, in the parcels of time & place, and in all the circumstances, as well in the substance of it; that this is the true meaning, that it was the Christian Pentecost, the Fathers make mention. Justin Martyr. justin Martyr in his 105 question, he asks the reason, Why do we not kneel saith he at Pentecost, as we do at other times of the year? and he answers again, Because saith he of the glorious descending of the holy Ghost, wherein we show forth the joy and comfort that the Comforter brought unto us, therefore kneeling being an abasing of the body, and an argument of mourning and humiliation (but we must at that time show forth joy and comfort) therefore we kneel not, so that the feast of Pentecost was kept in his time, which was 104 years after Christ. Tertullian Tertul. saith he, this noble feast of Pentecost, it is more noble than all the feasts of the Gentiles. And in the Writings of Ignatius Ignatius. and Polycarpus Polycarpus. it is mentioned. In the time of Victor Victor. when it came to be a matter of controversy. In the time of Anicetus, Anycetus. of Pius, Pius. this feast of Pentecost was observed, and commanded to be observed: all the Fathers that lived for three or four hundred years after they still made Sermons of it, Nazienzen, Nazienzen. Leo, Leo Jerome, S. Jerom. Austin, S. Aug. chrysostom, Chrysost. Ambrose; Ambrose. there is nothing more obvious, we see still, their discourses and Sermons upon the feast of Pentecost, which plainly proves that it is no new thing, but that it was founded from the first, and that Christians have as great reason to keep a feast in remembrance of the coming down of the holy Ghost, which is the greatest blessing that ever was: as the jews have for the offering up of their corn, and when their loaves of bread were brought into the Sanctuary. Now we come to the causes & inducements wherefore the Apostle determined to be at Ephesus, Part 3. The inducements of Paul's stay at Ephesus. if it be God's will that he may be there, till he may have convenient time to go to jerusalem, and be there at the feast of Pentecost, for saith he: A door is opened to me. This similitude of a door Door what. is very frequent in the Scripture, it signifieth a plain and easy way, an easy path or opportunity, where a man may suffer no impediment, but go on his way, as the Lord jesus saith, joh. 10. joh. 10. I am the true Shepherd of the Sheep, he that comes in by the door comes in the true way, he is a true Shepherd; but he that climbs up another way is a thief; his meaning is, if he come in at the door it is an easy matter; no man resists or hinders him, but he hath the way made plain before his face. Quest. But how can this be, when there were many adversary's? he saith, there were many adversaries, and yet a door is opened to him? Answ. For this you must understand as afterward it appears, that the Lord opens a door to men through the midst of danger, and all the adversaries in the world cannot shut that door which God hath once opened. The Lord bears the keys, he shuts and no man opens, he opens and no man shuts: This door the Apostle speaks of to the Colossians; I beseech you, saith he, pray for us, that to me may be given a door of utterance, to speak as I ought to speak. Now the opening of this door, he speaks of it in the passive voice, It is opened to me, a door is opened to me, that is, an occasion is ministered to me, he doth not attribute it to himself, to say, I have made myself a way, and by my preaching I have opened a door that was shut to me before; but he refers it to God whose property alone it is. It is opened to my hand by the mighty hand of the Almighty, which hath the ruling of men's hearts, and which flows into their affections, and guides and turns them as it pleaseth him. There is a door opened to me, It is therefore God that openeth the door, as it is the devil's malice still to shut the door, that there may be no passage between God and man, and that Christ may knock at the door, and never be admitted nor heard, as he saith Rev. 3. Rev. 3. Behold I stand at the door and knock, if any man open unto me, I will come in and dwell with him, etc. So I say we should still leave the praise where it is due, and attribute the honour and glory of the fact to him that deserves it; for it is neither in Paul that preacheth, nor in Apollo that watereth, nor in any second cause to open the door of men's hearts, being barred up by the malice of the devil, and become infatuate and insensible, that a man may beat aswell upon a flint stone, as upon the door of a man's heart, till it please God to open it. Therefore it must teach us to return all praise to God Almighty, and not to second causes: And withal it teacheth us to desire of God which hath the key of David, that openeth when no man shuts, that it would please him to assist the passage of the gospel, with the gracious assistance of his helping hand: for indeed, the Word is preached in many places, where there is no door open: and yet it seems that all the whole house is open. When a man comes to preach, the Church is open, and the men present, and yet there is a certain occlusion, a shutting up in the inward man, in the heart, that the Lord finds no entertainment there. It must be begged at the hand of God therefore, that as he hath given his Word, so to open the hearts of men to receive it, that the door of the heart may be open, that Christ may be admitted. This is that we read of in Acts 16. Acts 16. When the Apostles preached, God opened the heart of Lydia. As if he should say, it was never opened till that time; and then when the Lord opened her heart, she opened her hand in all liberality to the Apostles: If you think me God's child, if you think me to be Gods own, I beseech you come unto me, do me that honour, as to receive some benefit and favour for your maintenance from me. And this is that which Moses saith to the people of Israel, You had never your eyes open till this day, nor you never had your ears open, nor your hearts until this day: meaning that they were still in the midst of God's miracles, as men amazed or astonished, and were not sensible, they understood not what God did for them. It is God that must open, it is God that boreas the ear, as the Psalmist saith, Psal. 40. Psal. 40. Bore my ears oh Lord, saith the Prophet. It is God that toucheth the heart, It is God that moveth the tongue, it is he that ordereth the invention, it is he that must grace the elocution, it is he that works all in all. Opening it comes not of man, it is not of the wit of man, or of the labour and toil of man, but it is God that gives the increase. A door is opened. A great door. Now for the quality and condition of this door, he saith briefly, that it is a great one, and effectual. A great and mighty entrance makes room for a great company. It is no wicket, it is no small postern, it is no little entry, it is no rist or crevice, but it is a door, and that a great open door; that is, the Lord hath given me such an opportunity, meaning at jerusalem, (as after I shall prove) such a mighty door is opened to me at jerusalem, by reason of the concourse and assembly of the people there; as that it seems the Gospel shall be received in at broad gates, all the gates and windows shall be laid open, to receive the Lord of life; for where the great company of men are, and where the great concourse of the world is to be seen, there is also the best working for the Gospel of Christ: it loves no paucities, it loves not handfuls of men; there is nothing more base to the Gospel, than contemptible companies of people: a great door, a great assembly gives encouragement to the speaker: when there is a mighty number, when there is a great multitude, as three thousand men at Peter's Sermon converted; there is then a mighty door opened: when Christ shall have seven thousand men follow him up and down the wilderness, this is a mighty door: as for handfuls of men, although God despise them not, but where two or three be met together, he will be present; yet where there should be a door open, and there is but a wicket, it is a matter of scorn and disgrace. King's do not use to come in at wickets, but at great gates; and the King of Kings bids us not open a wicket, but Lift up your heads ye gates, Psal. 24. and be ye lift up ye everlasting doors, that the King of glory may come in, even the Lord of Hosts, mighty and strong in battle, he is the King of glory. Therefore it concerns us as much as we may, that we labour to make the company of Christ fair and full; that we make the door large, and spacious, and wide, that there may be room enough for the Lord to come in; Esay 40. Prepare the way of the Lord, make his paths strait; not straight, or narrow, but strait, that is, fair and even; and there is nothing more disgraceful to the Church of God, then when we shall have the pues as many as the men and women, and the walls for their auditors; and chief that base, and most wicked, and ungodly fashion that is grown in gentlemen's houses, they must have Sermons in their chambers, at their fire sides, at their boards end, where a man must look upon his auditors, and can scarcely call them in the plural number, this is base, and unacceptable to the Lord; and these men seldom offer to open to the Lord; these are they that make the course of the Gospel that it can have no prosperity; that there can be no blessing upon it, but rather it is turned to a shame, and a curse, and a mere frustration; and yet the fashion is now to bring all our Churches into houses, and the Patron must command the word, and have it attend upon him like a dog at the table. A great door is opened. But it is no matter how great it be, if it be not effectual; An effectual door. therefore saith he, it was so too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Beza Beza. thinks it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and so he saith the meaning is, that the gate was set up to the full; it was wide open, it stood not askance; but the word itself, and the copies hold it as I have read it, an effectual door. Quest. Why how could it be great, except it were effectual? Answ. Yes, there may be a great passage to little purpose; for the gate, where there is a high way lies, or a thoroughfare, it may be great, but men run along, they pass through, and make no residence; they make no stay, and so it is no effectual way: so when men's ears and hearts are open to receive Christ, if they have no delight to keep Christ when he is there, but let him go out again as in a thoroughfare, here is no efficacy, here is no power, here is no foison, here is no profit comes of the Word of God; it is without life, it is without efficacy, without the consequent which of due belongs unto it. This also, as I said before, the great God must work, to make that which is spacious and large of itself, to make it effectual; that when the door hath once admitted the King of glory, that we may keep him there, that we may entertain him into our hearts, that we may lodge him in our affections, that we may yield ourselves unto him in all our actions, and that we may bring forth fruit in our lives and conversations, that our faith within us, and the Lord within us, may work effectually without us. This is that mighty effectual door which God must open, and make it wide, and large, and great, and effectual, and prosperous, that God may enter in, and dwell there for ever. I should come now to the last part of the Text, which is full of great, and various matter; I should be too troublesome, if I should enter into it; namely, concerning the Adversaries that were there, to show what were these adversaries; They were jews no doubt, and such as had skill in the law of Moses, for they were the chief enemies of Paul; the heathen came in more easily, because they thought it was a better religion that they taught, than that they had already; but the jews thought theirs to be the best religion; therefore St. Paul found the most enmity, and hatred among them in all places. And likewise concerning the place where these adversaries were, not at Ephesus, as most Interpreters agree, but at jerusalem; because there was the great feast of Pentecost kept; there was no such number of men simply in the world, there was no such number of men, as was gathered at jerusalem at the feast. Three times in the year, saith God, you shall come and appear before me; In the Passeover, in the feast of weeks, and in the feast of Tabernacles. And josephus makes a true record, that there were nine millions at one Passeover in his time, which is a number sans number, not to be numbered; but only that the jewish Nation were scattered in the world, and wheresoever they were scattered, they had the conscience to come at the feast to pay their vows and sacrifice to God; therefore the sea being full of fish, it was time for St. Paul now to cast in his net; and it could not fall amiss, but it would no doubt prove an effectual door, and take that which came to hand; and sure it was effectual, for he took so many that his net was almost broken with the multitude of fish: but these things I will not trouble you with at this time, I have been too offensive to you already. FINIS. SERM. 7. 1 COR. 16.9, 10. A great door is opened, and there are many Adversaries. THe sum of that I have said of the travels of St. Paul, concerning these places of Corinth, and Ephesus, and Macedon, is this, that St. Paul was for the space of three years at Ephesus, and from thence he was driven out by the conspiracy of Demetrius the silver-smith, and his company: he went therefore to Macedon, to visit the Churches that he had planted before; and being at Ephesus almost three years, he disputed daily for the space of a year and half, in the School of one Tyrannus a Philosopher; after that time he never came to Ephesus more: for although he had a determination to be there, and to stay there till he might have a convenient sail to go to jerusalem by the Feast of Pentecost; yet the Lord that disposeth of all things, would not suffer that to be so: but the jews having laid wait for him in the way as he was to return, so the brethren gave him counsel to go back again by Philippos into Macedon, and to fetch a Northern course, that so their land-wait for him might be disappointed, in which journey he wrote this Epistle to the Corinthians, as one purposing to come to them, but he was hindered by the treason of the jews: for at Corinth he had been before, for the space of 18. Months; and the reason why he was there so long was, because God told him in Acts 18. Acts 18. that he had much people in that city, and afterward going to Ephesus, and staying there the space almost of three years, and being driven out by the conspiracy of Demetrius, he went to Macedon to visit the Churches, that he had before planted there: for you heard before, that he had two journeys to Macedon; the first by reason of the vision, in Acts 16. there appeared to him a man of Macedon, and said, Come to Macedon and help us; And then he could go no further than Berea, that noble City; because the jews sent thither from Thessalonica to take him, after he had been there three weeks discoursing of the Kingdom of God. So his friends brought him along to Athens, and from Athens to Corinth, and there he spent 18. Months, and from thence he went to Ephesus, and stayed there three years, from Ephesus being driven by the conspiracy of Demetrius, he went to Macedon, to view the Churches he had planted there, and to go no further in the Country; then purposing to come to Corinth, they told him of a treason, that was plotted against him, which both hindered his purpose to come to Corinth, as also his going to Ephesus, therefore he sailed by Ephesus, because as I said, there was treason, as that he could not with a safe conscience cast himself into the danger without tempting of God; and because he had a great desire to be at jerusalem at Pentecost. These things are plainly set down in the Acts of the Apostles,: You shall see in Act. 20. Acts 20. how these things agree: In the first verse, as soon as this tumult was ceased, that is, that great tumult of the people, when they cried Great is Diana of the Ephesians, great is Diana of the Ephesians, which Demetrius raised; when the tumult was ceased, Paul called the Disciples together and saluted them, and went to go forward to Macedon, and coming into those parts, he entreated them, and exhorted them with much speech; and coming into Greece, he stayed there three months, and hearing of a certain treason that was laid for him by the jews, as he was to go to Syria, therefore there was a Decree made, that he should return back again by Macedon. Now three verses after you have it, that we sailed after the day of Sweetbread, from Philippi, and came to the brethren at Troas in five days, etc. where we stayed seven days. Now about the 15. verse of that Chapter, St. Paul did sail besides Ephesus, that he might not spend time in Asia, for he made haste, if it were possible for him, at the day of Pentecost to be at jerusalem. So he sent from Myletus to Ephesus, and called the Elders of the Church, and spoke to them those rare, and fatherly speeches as it follows after in that Chapter. Therefore of this we are certain, that though St. Paul purposed to stay at Ephesus, and to make his abode there, yet the Lord would not suffer him so to do, but he had purposed otherwise for him, and he was not at his own disposing, but at the disposing of the will of God. Now in these words read unto you, in that he saith, there be diverse great, and many enemies; though a door be open, yet the enemies are great; we are to consider; Parts of the Text. First, where these enemies were. Secondly, as a general deduction, that the Church of God can never want enemies, and those that be the Preachers of the Gospel, they are evermore overwhelmed with enemies, if the hand of the Lord interpose not. Thirdly, what kind of enemies they were, the worst, and most to be feared, that is, those that are most near in the profession of the faith, and the common religion; those are the worst, and most grievous enemies. Fourthly, the great alacrity of spirit, that moved the Apostle to go, although there were so many enemies, although there was so great and numerous a company that would dismay flesh, and blood, and would rather have made him have sought a corner, and a cave to keep himself in a whole skin; but the spirit of the Apostle was otherwise, he would go the rather because there was so many adversaries. Fiftly, that these although they were adversaries, yet they were not to be hated as direct enemies, but only they were enemies for the time, for he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Part. Where these adversaries were. Concerning the first point, the place where these enemies were. I see it is the common consent of all Interpreters for the most part, not one or two excepted, that these enemies were at Ephesus, and it seems indeed most agreeable, because he saith, he would stay at Ephesus, and he gives the reason why, because there is a great door opened, that is, there is a great facility, or opportunity to gain souls, which is compared to a door, and beside there be many adversaries to be resisted, whose mouths must be stopped, that is as it seems, in the same place at Ephesus, therefore he would stay there, because they needed his presence. I am loath to contradict the current of so many great, & worthy learned men, yet notwithstanding it is free in the Church of God, for any man to speak his mind, as long as he speaks in terms of modesty. I say therefore, let them enjoy their own exposition: I cannot imagine that the Apostle should think his enemies should be at Ephesus, but at jerusalem: and although he speak not here of jerusalem, but of Ephesus alone, yet presuming that Paul had a great, and earnest purpose, to be at jerusalem at the Feast of Pentecost, and in regard that he did neglect his friends, and those places that he should have gone unto; he sailed by Ephesus, he would not come there, because he would go to jerusalem, and he takes the first hint of it, he goes from Philippi at the day of Sweetbread, at Easter, and he would not come at Corinth, nor at Ephesus; it follows by just consequence therefore, that all his intention was to keep the Feast of Pentecost at jerusalem, and that there was the door, and there were the enemies: for a man that hath his mind upon one thing especially, upon one main project, when he speaks of by-matters, he speaks oft time's confusedly; but you must take him according to the great stream, according to the current of his mind. His mind was still to be at jerusalem, to confound the adversaries of the Gospel. Now although he saith he would stay at Ephesus, his meaning is not, that there were the enemies, but he will stay a while there, till such time as God would give him a just number of days, that he might sail from thence to jerusalem by Pentecost, to encounter with the enemies that were there. Reasons that the adversaries were at jerusalem. So the first reason I have for it is, the constant words of St. Luke. Luke saith, that he had still a mind, he had still a desire to be at jerusalem, at Reas. 1 the Feast of Pentecost, and therefore it was not his purpose to stay at Ephesus, but only some few days; neither was it his purpose to decipher to the Church, that his enemies were at Ephesus, but at some other place. Reas. 2 Secondly, another reason for it is this, that those that were at Ephesus were bruit beasts rather than men, they were not adversaries, but beasts rather. If I have fought with beasts at Ephesus after the manner of men. 1. Cor. 15. In the Chapter aforegoing, there was no dealing with Demetrius; there is no dealing with worldlings, with a man that understands nothing: there is no glory to be gotten in disputing with a simple fellow; all the credit, and glory comes to the Gospel, by confounding of them that are wise: the Ephesians were Idolaters, they were beasts rather than men, therefore his adversaries were not there, so much as at jerusalem. Reas. 3 Thirdly, it appears that he left them, and would come no more at them, by reason of the tumult that was in the time of Demetrius, that he raised; but he sailed by them, and would no more touch there, but sent for the chief of them; therefore it seemed he reserved himself for enemies and adversaries in some other place, greater than that. Fourthly, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth those Reas. 4 enemies; that is, those capital enemies of the Gospel, the jews; the Ephesians were Idolaters, and the Grecians; and although they were adversaries too, yet they were nothing like to the jews; for the jews fought with weapons; the Gentiles were like the Americans, like the west Indians, which are bare people without any weapons, without any harness, it is an easy matter to make a slaughter among them; but the jews were armed at all points; they had the Scriptures, they had the Word of God against Christ, they had the Law, they had the promises, they had the covenant of grace from Abraham, they were the peculiar people of God, there were no such adversaries as they; therefore he sets them down by a peculiar name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those adversaries; that is, those grand adversaries, those adversaries that are sharp set against the word, those dangerous men to be dealt with, those are they that I would encounter with. And lastly, it appears by the event: for the event Reas. 5 shows that he singled them out for his adversaries that were at jerusalem: For whither went he? did he stay at Ephesus? did he go to Ephesus? No, the Text saith, that he sailed by it. And whither did he go but to jerusalem, there to struggle and strive with the power of darkness, and to confound by his doctrine all the jews and all his opposers? which although they took him, and cast him into prison, yet his word, and power, and spirit was stronger than they all, and convinced, and confuted them; that although they seemed to themselves to be conquerors, yet they were vanquished; for so the Word of God useth to do, to conquer the conquerors; and although they thought they took him prisoner, yet he took them prisoners: for it is a horrible victory that a man gets against the truth; a man were better to be taken by the truth, than to overcome, and quell it. These things I note, as not any way prejudicial to the authority or antiquity of those great Fathers and Interpreters: but being as I think the more clear exposition, & the truer meaning of the Text, that he purposed to go to jerusalem by the feast of Pentecost, and that was but seven weeks off now: and although he purposed if matters had been in place, to have stayed a while at Ephesus, yet still his mind was at jerusalem where the door was opened, because of the abundance of people that flocked and came thither; and the adversaries were so many, that it exceeded all faith to make relation of: for the jews were bound thrice in the year, all that were above 15. years old in the near countries, and all that were above 20. years old in far countries, they were all bound thrice in the year to present themselves before the Lord in jerusalem: and they were such an infinite multitude, that a man would wonder that the Land was not overrun with them like grasshoppers, and destroyed by their being there. But we are too narrow, to consider the blessings of God upon that Land; for besides this, that they were men of a very sparing, and moderate diet, and cared not so much for soft beds, but were content to lie in the fields, to lie in tents; nor they cared not for variety of fare, any thing was sufficient for them. We see that faith and credit makes this good in the History of josephus, who (as I said) reports that there were nine millions at one Passeover. We see the possibility of it also in King jehosaphats' time, that had eleven hundred thousand men and upwards, that did always wait upon him, besides those that were in his strong galleys that were men of war, as we see in 2 Chron. 17. 2 Chron. 17. Now if he were able to maintain such a number of men, it may well be thought, that when the general concourse of that people was, from all the parts and kingdoms of the world, that there must be an infinite mass of people. If he had above one million daily attending upon him, surely the several parts of the world would furnish it to the number that josephus speaks of. And it is not to be disputed how the land could bear them, how it could nourish them; these things we are not to question, but to understand that the blessing of God was mightily poured forth upon that Nation. It is apparent I say in 2 Chron. 17. that jehosaphat had so many hundred thousand men always at his command. So then the Apostle saith here, a door was opened; there were so many men, and so many adversaries for the most part; therefore his mind was set, and his spirit was inflamed so much the more, to throw himself into the danger, and to cast himself into the front of the battle, because he knew he was secure of the victory: & although he were overcome by the troublesome world, yet he knew he should overcome in the quarrel of Christ; that the truth of God should prevail against them, and chain the chainers. So much for the story. 2 Part. The Church of God cannot want adversaries. Now for the common induction that we are to make out of this: we learn that the Church of God, and the truth of God can never want enemies: we must look still for a great number of adversaries; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle, we are made for this purpose. In 1 Cor. 4. 1 Cor. 4. I am persuaded, saith the Apostle, that God hath set us the last Ministers of the Gospel: he hath set us out to be the offscouring of the world, the scorn of the people, to be a theatre, and stage for men and Angels to gaze upon. And Simeon when he had the babe our Lord jesus Christ in his arms, he saith of him, that he was borne to be a stumbling stone, to be a mark of contradiction; he was borne to have adversaries. No sooner could the Gospel peep out into the world, than it had a number of adversaries, and enemies, to tread and trample it down again. Those persecutions that were under the first Emperors after Christ, the ten bloody persecutions, they witness what great adversaries the poor truth of Christ had. And the Church of the jews which the Apostle called before him Acts 28. Acts 28. when they were convented, and called together by the Apostle, they told him that this new heresy, the doctrine of the Gospel of Christ jesus, which they accounted heresy, they knew for a certain that it was every where spoken against, that it was every where gainsaid. It is an easy matter for lies to prevail in the world, the sons of darkness are predestinated to be drowned in darkness, to vanish in their own dreams; and so the lies of one Philosopher may pass upon another, and they may join, and blend them together, and live in quiet, and peace, and yet all be lies. But the pure truth of God, and the sincere light of the Gospel it can endure no such Egyptian smokes, but it will shine bright forth of itself, and therefore it cannot be suffered; for the Devil the Prince of darkness, he doth always show himself against the Lord of light, and against the Gospel of light still, either to extinguish it, if possibly he can, or at least to eclipse, and dazzle the light of it, or to immure it in clouds, that it may not appear to the sons of men. It was the fortune of all truth, ever to be beaten down by liars, but yet the Lord hath given it this victory: It runs the same course with Christ: for he died, and was buried three days, but he rose again; so the truth, which is his daughter, the daughter of the Trinity, the sister of the Sun, the brightness of the world, although it be for a time obscured, and damped by the wickedness of the Devils instruments, and such miscreants; yet in time it riseth again itself, by the power of God it is raised from the dead, after that never more to be outed, and undone, but still to shine and fill the Hemisphere. Therefore this should teach us, Use. that men must not be discouraged in the work of the Ministry, because of the noise, and tumult of the adversaries: he that is for Christ, he must fear no rumours; but in good reports, and bad reports, and through prosperity, and mischief he must make a way unto him that he seeks for, of whose Name he makes profession. Adversarii multi, the adversaries be many, adversaries without any cause, adversaries to them that be their friends; this is the case of the Gospel, as our Lord Christ saith, I am come to save you, I come to heal you, I come to redeem you from all misery, and you seek to kill me a man that hath done good to you. And St. Paul saith, Am I therefore your enemy, because I tell you the truth? Such gross and senseless adversaries the Gospel must look for, absurd men, 2. Thess. 2. 2 Thess. 2. I beseech you brethren, pray to God for us, that we may be delivered from absurd men, senseless men, that will not know their own good, men that know not who comes to do them service, strange adversaries that will fight against their benefactors: such are the adversaries of the Gospel. I paid that which I never took, they rewarded me evil for good, saith David, to the great discomfort of my heart; but the servant is not above his Master; if our Lord have been served thus, we must not think much to taste of the same cup, of which he hath drunk before us. Again, this must teach all men that travail in the cause of Christ, to have the world in no estimation, but to account it as an enraged beast; that speaks and doth, and kicks as a child that hath no wit nor sense, that scratcheth the Nurse's duggs from which it receives milkc. We must think to be in the midst of Lions, as our Lord jesus saith, in the midst of Wolves: Behold, I send you forth as Lambs in the midst of Wolves, be ye therefore wise as Serpents, and simple as Doves. And here there are two sorts of men greatly to be blamed. First, those of former times, that could not endure opposition, but when the adversaries began to rise, they would fall into the Wilderness, and live like Hermits: men of great gifts, and of excellent perfections, yet they could not endure opposition; being tender hearted, and of weak spirits, they could not bear the malice of the multitude, but would keep themselves away, and would leave the places wherein they might have done great good: they left them to be invaded by Foxes and Wolves, to destroy the vineyard of the Lord. This I say was culpable in them, because they came short of the spirit of St. Paul, that was not daunted with the multitude of adversaries, but he would go so much the rather, by how much the adversaries were greater, and more in number: for there be many things in the world, in the abundant company of the adversaries, which are so far from affrighting, as that they give greater encouragement. As the Poet saith, the Shepherd speaking there of the cold Winter, and of the Northwind, he saith, that he feared them as little as the Wolf fears a number of sheep; or as the Land-flood doth fear the banks in a river. So it was in the high and gracious spirit of the Apostle, and those that were like unto him: for St. Paul was called comparatively the Wolf of Benjamin, and in a good sense, because the sacrifices were offered in the Tribe of Benjamin, the Temple being in the Tribe of Benjamin, it was called a ravening Wolf, because it devoured the bodies of the beasts that were offered in sacrifice. So St. Paul that was of the Tribe of Benjamin, was compared to a Wolf, as Gregory, Gregory. Augustine. and Austin give the reason, because he did eat up the sacrifices of the Heathen people, as St. Peter in the vision, was bid to Arise, kill and eat: this was the power that the Apostle had in the Church, to devour the wickedness of the people, and to change and digest it into their own stomaches. Now as the Wolf cares not how many sheep there be in a fold, for when he comes to steal, if the shepherd and his dog be away, he takes more comfort in a great many, then to see a handful of sheep; he knows that if their were ten times so many they could do him no harm, being fearful creatures, therefore he rejoiceth. So the children of God are compared to Wolves, to Lions, to creatures that are victorious, and conquering: they are so fare from a sheepish and fearful, and base, and cowardly disposition, for the faculties, and abilities of their adversaries, that they take the more delight to see the adversaries many. And as the great floods when the snow is melted upon the mountains, or when there hath been a great Land-flood, when it f●lls from the hills, it scorns to be compassed in within banks, but it overflows, and over-runnes all, and makes new conduits, new sources, and new channels, where there was never any before: So the mighty stream of the Gospel, by the Apostles, it could not be contained within the banks, and common limits that the Philosophers, and natural men could afford; but it overranne all with a mighty current, and flood upon the world; with the sacred influence of it, the hearts, and minds of them were watered, that were never possessed of it before. That kind of Monastical, Heremitical life, it is nothing agreeable to the profession of St. Paul in this place, that for fear of danger will convey themselves into woods, into caves, and cells, and alienate themselves from their work, and labour, because they are afraid of opposition; the spirit of St. Paul riseth the greater: As the Palmtree, the more weight is laid upon it, so much the more it strives, and heaves against it: so the Spirit of God in this Apostle, and in all true Christians, it is never so frolic, nor they are never so high-spirited, as when they see the malice of their adversaries most pregnant, and most furious against them. Secondly, it blames those men much more, 2 Sort blamed. that in the time of prosperity, when there are many adversaries; yet they will not show themselves, but lie on their pillows of pleasure, and seek to be quiet: they will have no man speak against them, they will incur no man's hatred, or ill-will, but they will hold the truth of God to themselves in the bosom of their own conscience, and never open it, or stand for it. These men are fare worse than the former, for indeed the former had some good pretence, because there was waylay, lying in wait for their lives, and conspiracy against them, to take them away from the earth; therefore they thought it fittest to yield to the time, and to reserve themselves unto a better occasion. But when men shall live in their prosperity, and have peace round about them, and shall see the adversaries come, and creep in craftily, and sow false doctrine, heretical doctrine, and things that savour of the old dregs, and relics of Antichristianisme, and they themselves have excellent gifts, and means to refute, and confound these things; and yet because they will not abridge themselves of their pleasure, they will set some young novice in the place, that is able to speak nothing to the purpose, especially nothing to the combat, nothing to the duel, that aught to be between the adversaries, and the champions of Christ, but leave all to such kind of fresh-water-souldiers, and themselves in the mean time, taking their ease, because they think it is not safe meddling; and perhaps, because they think they shall be discomfited, and if they should chance to be overcome, there would be more shame to them by their overthrow, than there could come glory by their conquest, if they should offer to stand in the cause of Christ. These kind of men are exactly contrary to the Apostles spirit. Where there are many adversaries, there the Spirit of God should rise in men, as it is said of Saul, when Nahash the King of the Ammonites put that base, and deadly condition upon the Gileadites; that they should give him their right-eyes by way of compact: The Text saith, the Spirit of God came upon Saul when he heard such a thing, that although the Ammonits' were a great, and terrible, and an infinite number, and the case grew desperate: for they were to deliver the City within eight days, yet so much the more strong was the Spirit of God in Saul, and he took a yoke of oxen, and cut them in pieces, and sent them to the quarters of Israel, and told them that so their cattles should be served whosoever would not follow him in this just quarrel. So St. Paul although otherwise in Acts 17. Acts 17. when he saw Athens full of Idols, full of Devils, that there was every where Temples set up, the Text saith, that his spirit was exasperated, so moved he was in himself he was in a holy trance, he was without himself to see that horrible blasphemy against God. So it is ever natural to true spirits, that are guided by the Holy Ghost, not to be daunted with peril, nor to hang down their heads for the opposition of the Devil, but to gather strength and courage; for as much as it is a sign that God is with them, a sign that God hath sent them. It was the lot of Christ, to be beset about on every side, that when he had done the most good, to sustain the greatest harm of those ungrateful monsters. The adversaries are many, therefore I will go; Adversarii multi contrary to the course of flesh and blood, which because the adversaries are many, and great, therefore I will not go, I will keep within doors, I will lie safe, I cannot do any good; what can I do against so many, what can one man do against so many thousands? No; but the Spirit of God persuaded him, that he alone had the world in his breast, and that he was able to conquer as Samson, who with the jawbone of an Ass slew a thousand men, and he was stronger by the hairs of his head, which were but an excrement, yet it made him stronger than all the adversaries that were against him; so the least thing in the child of God, which seems the excrement of the world, the hairs of their head, are able to confront and confound all adverse powers. Mat. 10. As our Lord jesus tells his Disciples in Mat. 10. They shall not be able to resist the Spirit whereby you speak, Deut. 28. one of you shall scatter ten of them, and an hundred of you shall scatter a thousand of them. The enemies of God are set to be routed before the few handfuls of God's children, as in the Army of Gedeon, 300. men put to the slaughter, and wrought the confusion of a thousand thousand Midianites. Let us therefore have this confidence in our spirits, in the truth, and cause of God, and not be unsettled or moved with the speech, or with the actions of men, or with the disasters of the times, nor with the conceits that flesh and blood will suggest unto us; for verily if we stand upon our own foundation, we shall be able to undermine them, and to keep our standing against them: there is no counsel, nor no power, nor no hand that can come against the will of God; for he carries all abrest before him, and his legions are able to drive the world into smoke, and to make the mountains to tremble at the approach of him. The adversaries are many.] Many, because they are gathered from many Nations; Devout men of the jews, from all quarters under heaven. Acts 2. Acts 2. And wheresoever these jews dwelled, they were still as it were the chief Prelates; they would look to the state of the Church, and make that the supreme object. We see in Thessalonica a poor Colony, they sent as if they were the chief Magistrates after St. Paul to take him alive, and to bring him to his answer, when he was at Berea. A strange spirit was in them to be adversaries to the cause of Christ; they were great persecutors wheresoever they were; whereas our Colonies, and our Churches in other places of the world, they take not half so much upon them; a man may live as quietly and safe at Hamborough and such places, in as much peace and quiet, and more too sometimes, than in his own country; because there is not that fullness of authority there as there is here. But the jews were of that nature, that still they would be the chief primates, and the great men of the world wheresoever they were; Therefore the Apostle having such a confluence of them, from Greece, from Asia, from Scythia, from India, from Egypt, from Cyrene, from Rome, and from all the parts of Italy, from Germany, and from Spain itself, where the jews were dispersed and scattered, he finding them in all places, so exact, and so purposely set to the maintaining of Moses law, and to oppose any new opinion that should come in place, he must needs complain of adversaries. There is a great number of adversaries from all parts of the world; and they be all adversaries full of power, and full of terror; every man thought himself a Prelate, every man took himself to be a ruler, and a governor, therefore the match was so much the harder, the combat was so much the more dangerous, because he was in the midst of all the power of his adversaries; and yet this daunted him not. But now the holy Ghost gives us here to consider, what kind of adversaries these were; that is, they were the most potent, and powerful adversaries; not only great in their number, but great also in their affections, great in their strength, and great in their zeal; for there is no adversary so much to be feared, as those that are nearest neighbours to us in the profession of the common religion. In Micah 5. Micah 5. Let no man trust his servant, nor his neighbour. A man's own household shall be his greatest enemies: as the common proverb saith, A man hath no worse friends than them he brings from home with him: so it was here; the jews of all others should have maintained Christ, they should have been the Preachers of the glorious Kingdom, and doctrine of the Lord jesus: yet these were they that set themselves against it, and their opposition was the most dangerous of all others, and the most whetted, and exasperated by extreme hatred; for there is no hatred like the hatred of those that being nearest of religion, yet agree not in religion; there is no such hatred, as the hatred of brethren when they fall out, as we see in Cain and Abel, upon the part of Cain, for Abel was a mere patient. So we see in other stories, as that of Antiochus and Polinesus, etc. So in the point of religion, when nature is once disturbed, a man forgets himself to be that that he is, and kindles his wrath against those that he should love, and there is no wrath nor malice like unto that. So it is between the jews and Christians, compare all the world together, and you shall find among the Turks and Mahometans, (them that worship the filthy Idols) no such hatred between them and their company, although they differ in their sects; nor you shall find no such hatred between them and us, as there is between jews and Christians. A man were better a great deal to dwell under the Turk, than under a jew, a man that is a Christian; and a jew had better to dwell under the Turk, than under a Christian. And why? because they are domestics, they are men of one house; for they must be brought in one day, the Lord will make them children, and bring the natural branches that are stricken off, and engraft them, and make the fullness of the Gentiles by them; in the mean time they be of the same house with us; and because of that, their anger and malice is the greater, so that their adverse power is more than that of the Turks or Saracens. And then again, if we look farther into the state of Christendom, to those that profess Christ, we shall see no such hatred between Pagans and Christians, as there is between Papists and Protestants, because they are domestics, of one and the same house, professors of the same Lord in common, they have the same faith in the most things, they agree in the same tenants; but because they fall out, and cannot be reconciled in other points, therefore their hatred and malice is extreme one against another, that a man had better dwell with a jew, than with a Papist; and a Papist had better dwell with a jew, than with a Protestant; because the nearer they come in religion, the greater is the adversnesse between them. And to go farther, among those that be Protestants, there is no such hatred under heaven, as there is between the Formalists and the Puritans; there is no man in the world that knows the course of the world, and hath experience in men, but he had rather live being a Formalist among the Papists, than with a Puritanc; and the Puritans give out in plain terms, that they had as lief be subject to the Papists, or to the jews, as to the Formalists. What is the reason? because they are still domestici, men of one house, the Lords purpose being to set men of one house together by the ears; so the Lord Christ protests, Do you think that I am come to send peace into the world? I am not come to send peace, but to set men at variance, to bring a sword: which comes to pass accidentally by men's corruption; for otherwise, the Gospel is a doctrine of peace, but by men's corrupt minds it comes to pass, that that which was made for peace, it is turned to war; Saith he, I come to turn, and to estrange, and alienate, and alter the minds of men, the son shall fall from the father, and the father shall forsake his son; and the mother in law shall hate the daughter in law, and the daughter in law shall be against her mother in law. A strange kind of opposition, and the reason of it is this, because as we see in wars, those that are called civil, that are kindled in the bowels of the Commonwealth, there is no hatred like unto that. Civil war is the worst war that can be, for it feeds upon its self, it eats up its own bowels; whereas in foreign wars there is some mercy, there is some kind of moderation; there may be some truce or reconciliation; but civil war is full of blood, full of revenge; there is no mean to stop that great stream of hatred that runs there. So it is in religion, when men fall out, when there is civil war among themselves, that the household of God war one against another, there is no hatred to that. Therefore he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those enemies, those that profess the same God, the God of Abraham, Isaac, and jacob as we do; those that have the same Covenant, those that look for the same Messiah, those that have the promises of grace, & the better promises of the life to come, these are they that are our adversaries. This is the strange strait and pressure that the Apostle was brought unto, that he was not to fight with beasts at Ephesus after the manner of men; he was not to encounter with them that were of no learning, he had no promise, nor no assurance of that he took to; but he waged war with them that were of one house, them that had claimed the house of a long time, almost for the space of 2000 years, them that God called his peculiar people: this was the great adverse power. These things therefore should teach us to call unto the Lord God, that we may be the same men, Use. of one mind, as we are of one house; To pray for unity. that as he hath given his Word to be a common direction to all, so it may be the common guide, that it may be the sweet mistress unto us, to conduct us in the way of life, to please us all, that we may be alike enamoured on it, and that it may still seek to preserve its own purity, for religion is the great mistress of the world; if we fall out about that, there will be more war about it, than that of Troy for Helen, (as Austin saith, S. Aug. ) The Truth of Christ hath far greater beauty, and is far more worth, and deserves far more to be fought for then Helen of Greece did. In the body of man, there is no greater danger than when the like humours of the body are striving one with another, when the blood and the choler are one against another; for then there is an evidence, and open sign, and overture of destruction, there being as it were all the banners of nature displayed to destroy itself. So in the Church of Almighty God, when learned men set themselves against learned men, and one great wit against another, and every man seeks the destruction of his fellow, then fall the mighty men of judah; whereas if they would set themselves against the punies, against the common sort, as Abner said to Ahazel that followed him as a nimble Roe, and thought to have wearied him, and then to have surprised him. Abner bids him follow the young men, and not the Captain himself, which he would not hear, and therefore Abner thrust his spear into him. So if men would be content to spend their wits, to spend their time, and their arguments against the common adversaries, against the heretics, against the Pelagians, against the Marcionites, and those that have been outed from the Church in former times, the common adversaries of the faith, this were a sweet and gracious kind of combat, and that the Church might take great comfort in; but when men will set themselves one against another, as the fashion is grown now too gross, when one Protestant Preacher is set to dispute that which another teacheth; to pull down that which another buildeth; this of all other is most dangerous, and a forerunner of a great and fearful calamity that must befall the whole house. But this will never be otherwise, although the reverend Prelates of the land have gone about by all means to stop the course, yet it will not be, but still there will be a heart burning, and breaking out, and some men will be catching, and wresting other men's works and writings, that a man shall be driven to an ecstasy, and almost to desperation in knowing the truth. There are many adversaries. And never more than there are now, when the world is grown to take a pride in being adversaries, and think themselves base and idle, except they can contradict the common rules of religion. He that preacheth no other thing than was taught by the Fathers, he is accounted a silly fellow: he that goes the ordinary tract, and high way, and hath not some fetches and revolts of his own; that hath not a maze of his own devising, a labyrinth of his own invention, he is no singular man. If he can contradict Calvin, and Beza, and the Fathers of the Church, and his fellow Preachers, he is a rare fellow now adays. These are the most terrible adversaries of all, and there are none so dangerous as these; and these at the last they will make the Word but a mockery, and all religion uncertain, that no man can ground upon it, but as the ball of fortune that reels and turns every where. Therefore we ought to be wise concerning these kinds of mountebanks, to understand where they be, to search them that we be not deceived by them▪ for assuredly if any thing take away the light of the Gospel, and remove the lantern, it will be this. The itching ears, and uncessant desires that men have to broach novelties, to bring new things into the Church of God, these be adversaries as well as the jews, that would suffer no new thing to come in. The jews thought that their religion was the old religion, and that Christ's religion was new, and therefore they would not keep it, they would not suffer it to come in, howbeit there is not any thing in it that is a novelty: for from the beginning of the world there hath been the same faith. The same faith that St. Paul preached, in the same faith Adam died. Abel died in the same faith, and Noah, and Abraham, Isaac, and jacob, and all the Patriarches in former time, they died in the same profession of Christ, in the same manner as the Apostle preached, but because they thought it was a new thing, they thought it was new come up, therefore they opposed it as a novelty, as a new and acquaint device, obscuring thereby the glorious antiquity of the Gospel, by which it is more strong then by any argument in the world: for it is the prime truth, Prima veritas. and therefore it shall stand for ever, as it hath been ever since the beginning of the world. Last part. The last thing to be considered in the words, is this, that he saith, There be many adversaries, Not enemies, but adversaries. he doth not call them by the name of enemies directly, such enemies as were to be despaired of, but only adversaries, such as may be won in time, such as may come in; this is a thing to be observed, we see it in Paul in another place, in 2 Thess. 3.15. 2 Thess. 3.15. when he speaks of them that were to be excommunicated, because they had given themselves over to all unclean, and vile examples, saith he, Do not keep company with such a one, how be it, do not hate him, do not repute him as an enemy, but instruct him as a brother. Whence the Apostle makes this wonderful mitigation, belonging to the sweetness of God's Spirit; still in reproving men's faults, to have a love still to their persons; although we detest their sins, though we are not to grace them with our company, being persons excommunicate; yet we are to instruct them, to do the best we can to save their souls; to win them as being brethren. That place doth illustrate, and set forth this. For the Apostle calls these adversaries: he saith, the adversaries are strong, and many, that are set against me: they come as a mighty Army of men, they come as the Philistines against Samson, yet he doth acknowledge them to be such as were not directly enemies, no desperate men, but such as the word may conquer, they may be brought in, and become of adversaries, friends, and turn their hands, and give a supply to the Gospel of Christ: Therefore he gives them a gentle Term, and hath a favourable conceit of them; he saith, they be adversaries for the present, it may be hereafter, they will become friends, and compliers to the Gospel. Use. Not to judge peremptorily of adversaries. This moderation of the Spirit, should keep us within our compass, we should not judge peremptorily of any that seem adversaries to the faith, till we have sought by all means to reclaim them, for there is no enemy but he that is an enemy finally. It is the common course that God takes, to make friends of enemies, for there is no man that can come to be God's friend, but he is a reconciled friend, he comes by way of reconciliation, for he was first an enemy: every man is borne the enemy of God, and his own enemy; and it is the grace of God that brings us into friendship, it is the grace of God that brings men to comportment, that they lay aside their enmity, and take unto them bowels of amity, and concord, that God should enlighten them to do this. Therefore we do not pray as the Popish Church doth; they pray against Protestants, and against Turks, and against all that are not of their religion, and with bell, book, and candle they excommunicate them, and send them down to hell, to the Devil; this is not the course that God hath sanctified, it is not the course that the Apostle takes, but they must be accounted men reclaimable: there is no man that is so opposite, but God can reclaim him. This appears by many examples in the Scripture: Saul was a ravening Wolf against the flock of Christ, he came afterward to be a gracious Pastor, and feeder of the flock of Christ; Manasses caused the streets of jerusalem to run with blood, afterward he came in, and was a true convert to God. These things are commonly known unto us; for if sinners had been desperate, we had never been saved, being all sinners. We know by experience of ourselves that there is no man desperate, because the grace of God hath abounded to us, we know that the hand of God is not shortened, but the same grace that enlightened us, it will enlighten them in due time, if it please him to call them: Therefore in the midst of all hostile opinion, we should still maintain peace, and a good hope of those that are our very adversaries; God may call them, and make them better, if they be enemies now: God may make them friends if he see good; for the Lord can turn the hearts of men, The hearts of men are in the hand of the Lord, he turns them as it pleaseth him. Though they be professed enemies of religion, the Lord can turn them: there is no man so wild, but the Lord can put a snaffle in his nose, and a hook in his jaws, and bring him back again: there is no heart so stubborn, but the Lord is able to make it yield: he can bring water out of the flint stone, and can make the wilderness a standing well. There is nothing impossible to the Lord: the mighty Cedars of Lebanon are at his command, although they stand so proudly, as though they would stand there in despite of their Creator; yet the Lord can dismount them, and bring them low as the bramble of the field. The mighty hand of the Lord works all things according to his power, and according to his blessed will. We must not therefore think peremptorily of any man; we must indeed think him for the present to be wicked, and ungodly, and a vagabond as long as he is thus; but still reserve our thoughts with a condition of changing, and hope for it; for the Lord is able to change even the wild branches that are planted, into the natural olive tree, that as they came in beyond all hope, so the branches that are lopped off, that a man would think could never receive juice or nourishment again, the arm of the Lord is able to plant them. jews shall be called. The Jews that are the enemies of Christ, they shall be replanted again, and set in their native stock, and bring forth fruit in such abundance and glory, as no nation under heaven shall be compared with the jews. The sum of all is this, A Christian must know that he hath to buckle in the world with adversaries; he must not dream of peace, he must not promise quietness to himself; but where he doth best, there he must look for most opposition; he must look for the devil in the midst of his auditory, in the midst of the Church, where prayer and preaching is. Where jehoiada the Highpriest stands at the Altar, there sathan stands at his right hand; and though the Angel say, The Lord rebuke thee, the Lord rebuke thee, yet he will not leave his station for all that. Therefore a man must take up his resolution, and say, This I will do though all the powers of hell resist it; or else he lays his hand to the plough and looks back, and makes himself unworthy of the Gospel. Simile. It is the nature of Camomile, the more men tread upon it, the more and the better it grows; so the Word and the Gospel of Christ, it grows the better, where there are more adversaries; it grows never so well, as when it is imbrued in blood; The blood of the Martyrs being the seed of the Church. The Saints of God are never so high in spirit, nor never so well affected to salvation, and to heaven, as when they are most encumbered with stumbling blocks in the world; happy is he that can leap over them, or else pass by them; for none shall be so happy as not to meet with them. It was the condition of Christ, and the Prophets before us, and it shall be the condition of all after us. Therefore we must desire God to sanctify our adversities, and that which shall oppose us; for we are sure to have them; only let us desire God to turn them to good, as all things work to the best to those that love and fear the Lord: which the Lord grant unto us for jesus Christ his sake. To whom, etc. FINIS.