Works, Sermon · Verse 8

Works · Sermon · Verse 8

p. 337Verſ. 40 Him God raiſed up the third day, and cauſed that hee was ſhewed openly.

THE Apoſtle having delivered the Doctrin of Chriſt his death, hee orderly deſcendeth to inſtruct his hearers alſo of his reſurrection, without which his death had never been beneficial unto them.

And the words in general imply one point not to bee omitted: For howſoever the Apoſtle expreſſeth nothing between Chriſt his hanging on a tree, and his raiſing again; yet becauſe it cannot bee properly ſaid, that hee was raiſed from the Tree, or from the Croſs, which was a kinde of exaltation and lifting up, neceſſarily muſt bee included a lower eſtate than that was; namely, that condition of the dead under which hee lay for a certain time, as it were caſt from the face of God his Father, and of men, yea, from the face of the earth: Chriſt ſubmitted to the loweſt eſtate of death, why.when death and ſin ſeemed to triumph over him all the while of his burial, when they had him in the grave, the houſe of death. This was the low eſtate from whence hee roſe, the which hee willingly ſubmitted himſelf unto for a time.

1 That the faith of his Church might bee confirmed, in that hee was truely and certainly dead, and not in ſhew or appearance.

2 That his victory and conqueſt over death might bee more glorious; in that hee could not hold him down when hee had him in his own houſe; but like a mighty Sampſon hee carried away the gates of his enemies.

3 To remove by undergoing for us that fearful ſtate of death and damnation, which we had otherwiſe for ever lain under; to ſanctify unto us our eſtate under temporal death, which is ſweetened by his death: to make our graves as ſo…t and perfumed beds of reſt, by his lying in the grave: and that wee alſo therein by being ſubdued under corruption, might put it off, and ſo bee ſitted to immortality and glory.

4 To teach us, that our head being of power to riſe from the power of death when the bands of it wrapped him round about; can now much more being in glory, draw us his members out of the deepeſt pits of danger or thraldome, ſpiritual or temporal; and will in his time ſet us free. This time wee muſt wait, but not appoint it; neither diſtruſt his power and grace when wee are in the deepeſt of our diſtreſs.

5 That ſeeing it was his pleaſure to ſubmit himſelf to the loweſt eſtate of humiliation before his exaltation; wee might alſo with more cheerfulneſſe content our ſelves, to ſuffer even any abaſement with him, and for him, before wee look to reign with him.

The words of the verſe contain two things. 1 The aſſertion of Chriſt his reſurrection, Him God raiſed up the third day. 2 The manifeſtation or evidence of it, and cauſed that hee was openly ſhewed. The former part is laid down in four diſtinct points. 1 The perſon raiſed, him. 2 The perſon raiſing him, God. 3 The action it ſelf, raiſed, 4 The time when, the third day.

Firſt, the perſon raiſed is Chriſt: where,

Firſt, It will bee demanded how Chriſt can bee ſaid to bee raiſed, How Chriſt can be ſaid to riſe, ſeeing neither his Deity nor the ſoul of his humanity aroſe.ſeeing hee conſiſted of a Divine and a Humane nature whereof the firſt could neither fall nor riſe: and for the ſecond that alſo conſiſted of ſoul and body; the former of which being the principal part dyed not, but was in Paradiſe. Seeing then neither the Deity, nor the ſoul of his Humanity, nor his perſon did riſe, but only his body; how can Chriſt bee ſaid to bee raiſed?

Anſw. In ſundry other places of Scripture beſides this, wee meet with ſuch ſynechdochical phraſes and forms of ſpeech, wherein ſomewhat is attributed p. 338to the whole, which is proper but to one part, and that aſcribed to the whole perſon, which belongeth but to one nature: which cometh to paſs by reaſon of that ſtraight and perſonal union of the two natures in Chriſt. Thus wee read that God purchaſed his Church by his own blood, Act. 20.28. and that the Lord of glory was crucified, 1 Cor. 2.8. of the ſons being in heaven and in earth at one time, Joh. 3.18. of Chriſts being before Abraham was, Joh. 8.58. of his being omnipotent, &c. All which are ſpoken of the whole perſon, but properly are to bee referred to the ſeveral natures to which they do agree.

Thus the Apoſtles ſometimes expound them, and teach us ſo to do; 1 Pet. 3.18. Chriſt was mortified according to the fleſh, and quickened according to the ſpirit, 2 Cor. 13.4. Hee dyed according to the infirmity of his fleſh, and was quickned according to the power of God: and to help our conceit herein, ſerveth that ſchool diſtinction, Lords Chriſtus, non totum Chriſtiwhich ſaith, that whole Chriſt is ſaid to do this or that, which the whole of Chriſt did not: yea, our own common form of ſpeech ſaith, a man is dead whoſe ſoul liveth, and a man is aſleep when his body only ſleepeth.

2 Wee have hence to note that the ſame body was raiſed which had been laid down in the Grave, and no imaginary body, neither any other body for it; for never was any other laid there before. Of all which himſelf againſt all Hereticks giveth ſufficient evidence, as in the manifeſtation following remaineth to be cleared.

3 That this perſon raiſed was not a private perſon, but the ſame who had as a publike perſon been abuſed, accuſed, condemned, and executed; and now as a publike perſon alſo raiſed from the dead; in whom all his Church, and every member of it roſe again: for whoſoever have intereſt in his death, have their part alſo in his reſurrection.

4 Here is a further thing in this perſon to bee noted than ever was in any: the firſt Adam was a root alſo and a publike perſon; when hee ſinned, hee ſinned for himſelf and us, and having ſinned, and we in him, he dyed away, and left us in that ſin; and being dead wee hear no more of him: and the Scriptures, though they record at large the Hiſtories of the holieſt men that have lived, yet when once they come to this, that ſuch or ſuch a man dyed, wee hear no more of him: but with Chriſt it is not ſo; who was not onelyonly as another Sampſon, who bewrayed the greateſt power in his death; but herein unmatchable and peerleſs, that hee did greater things after his death, than ever hee did in all his life: Contra. Fauſt. lib. 16.inſomuch as Auguſtine was wont to ſay, that the faith of Chriſtians was Chriſts reſurrection.

Wee muſt not then content our ſelves, with common people, that Chriſt is dead for all, and no more; but faſten our eyes upon his reſurrection ſo much the more diligently, by how much it is eaſier to beleeve that hee was dead, than that hee roſe again. And what other thing can more fitly bee collected from that practice of all the Evangeliſts, who in other things, while ſome of them omit one Hiſtory, ſome another, or elſe ſome of them briefly point at, and lightly touch and paſs over ſome other Hiſtories, all of them ſet themſelves of purpoſe to bee copious and large in this of Chriſts reſurrection; that the faith of Beleevers might bee firmly grounded herein, and the rather, becauſe no benefit of his reſurrection, none of his death: and without the certain apprehenſion hereof, all Preaching, and Hearing, and Faith were in vain; and wee our ſelves were yet in our ſins: To which Apoſtolical practice, this of our Apoſtle is not unſuitable in this place in hand, 1 Cor. 15.17, 18. who while hee almoſt in one word maketh mention of the death of Chriſt, hee at large proſecuteth and proveth the truth of his reſurrection.

The ſecond point, is to conſider the perſon that raiſed Chriſt. Him God p. 339raiſed, that is, God the Father, Act. 2.24. And have crucified and ſlain, whom God had raiſed: & 3.15. Ye have killed the Lord of Life, whom God hath raiſed from the dead. More plainly is this work attributed to the mighty power of the Father of glory working in Chriſt, and raiſing him from the dead, Eph. 1.17, 20. and to him at whoſe right hand hee ſitteth: ſo Rom. 4.24. Wee beleeve in him which raiſed our Lord Jeſus Chriſt from the dead.

Object. But Christ raiſed himſelf, Joh. 2.19. Deſtroy this Temple, and in three daies I will raiſe it again: and hereby was hee mightily declared to bee the Son of God by raiſing himſelf from the dead, Rom. 1.14. In like manner is this reſurrection of his aſcribed to the Holy Ghoſt, Rom. 8.11. If the Spirit of him which raiſed up Chriſt, &c. therefore the Father raiſed him not.

Anſw. Here is no contrariety, the Father raiſed him, and hee raiſed himſelf. For

1 There is but one Deity of the Father, Son, and Holy Ghoſt, which is the common foundation of all their actions. 2 There is but one power common to them all three, and this is the power that Chriſt challengeth hee hath, to lay down his life and take it up again. Opera ad extra communia tribus perſonis.3 There is but one common act in them all three, for the putting out of this power unto any external action without themſelves; of which Chriſt ſpeaking, Joh. 5.19. ſaith, whatſoever the Father doth, the ſame things doth the Son alſo. In theſe reſpects holdeth the ſpeech of the Apoſtle, Theſe three are one, 1 Joh. 5.7. that is, theſe three, 1 In the true and real diſtinction of their perſons: 2 In their inward proprieties, as to beget, to bee begotten, and proceed: and 3 In their ſeveral offices one to another, as to ſend, and to bee ſent, theſe three are one in nature and eſſence, one in power and will, and one in the act of producing all ſuch actions, as without themſelves any of them is ſaid to perform.

Secondly, Although here is no contrariety, yet here is an order in the working or adminiſtration of the perſon to bee obſerved: for the Father as the firſt efficient in order, raiſeth Chriſt as man, by the Son as a ſecond efficient in order, and by the Holy Ghoſt as a third. For as it is in all the matter of creation, ſo is it in all the works of redemption: they are aſcribed unto the Father eſpecially; not becauſe they agree not unto the other two perſons, but becauſe hee after a peculiar manner worketh them, namely, by the Son, and by the Holy Ghoſt; but they not by him, but from him: and ſo neither this, or any other ſuch place, where it is aſcribed to the Father to raiſe his Son Jeſus, muſt bee conceived, either as making Chriſt (as the Son) inferiour in power to his Father, or as excluding his own mighty power in raiſing himſelf; for they ſhew onelyonly the order of the perſons, but make no inequality in eſſence, or power, or will, or working.

Thirdly, where the Son is ſaid to bee raiſed of the Father, it muſt not bee underſtood of the perſon of the Son, but in reſpect of his nature aſſumed, that is, his humanity. Whence obſerve, that as the former point ſhewed that Chriſt was a true man, becauſe hee was in the ſtate of the dead, whence hee was raiſed; ſo this conſideration ſheweth him to bee a true and glorious God, and notably concludeth that which the Apoſtle aimeth at, who would hence prove him to bee Lord of all, in that by his own power hee raiſed himſelf from death; and ſo mightily declared himſelf the Son of God, Rom. 1.4. Ubi reſurrectio non paſſive ſed active accipitur cum ſit foreign deitatis. Chriſts Deity cle…red by his glorious reſurrection.and Lord of all, bleſſed for ever.

This is it which maketh him the fit object of our Faith, and if hee had not expreſſed himſelf as well a true and perfect God, as a true and entire man, wee ought not to have beleeved in him: wee beleeve not then (as the Jews ſcoffingly ſay) in a crucified God; but in a God raiſing and exalting to glory, by his own omnipotent power, an aſſumed humane nature, even then when it lay under the curſe of all the ſins that ever have, or ſhall bee committed p. 340by the true members of the Church; the which thing no power of man or Angel, nor any created nature, could ever turn hand unto, could ever have ſtood under, and much ſeſs have ſwum out with conqueſt and victory: neither indeed had he himſelf, if there had remained the leaſt ſin of any the elect to have been accounted for: wee need then no other ſign to be given us to prove his Deity, but this ſign of Jonas: and when the Jews demanded a ſign why hee took ſuch authority upon him; hee gave them no other, but ſent them hither, destroy this Temple, and I will rear it on three daies, Joh. 2.18, 19, &c.

It was neceſſary that Chriſt ſhould riſe again, reaſons.The third point is the raiſing it ſelf: wherein three points are to bee opened, 1 The neceſſity of Chriſts riſing. 2 The manner. 3 The fruit or ends of it. Firſt, it was neceſſary that Chriſt ſhould riſe again in three reſpects.

1 For the accompliſhment of things fore-appointed and foretold: it was from all eternity decreed and appointed by God, and therefore it behoved Chriſt to riſe from the dead the third day, Luke 24.46. and it was impoſſible that he ſhould be held down of death, Act. 2.24.

Again, the Scriptures muſt neceſſarily bee fulfilled, all which beat upon theſe two points, 1 His ſufferings, Luk. 24.26. 2 the glory that ſhould follow, 1 Pet. 1.11. And more ſpecially all thoſe predictions, and types of his reſurrection inforced this neceſſity, Pſal. 16.10. Thou wilt not leave my ſoul in grave: which our Apoſtle proveth cannot bee meant of David, whoſe body ſaw corruption; but that David ſpake concerning him: Iſa. 53.10. when hee ſhall make his ſoul an offering for ſin, hee ſhall ſee his ſeed, and prolong his daies: Beſides his own prediction of his reſurrection, muſt either bee fulfilled, or hee could not have been the onelyonly true Prophet of his Church: for himſelf had ſaid, that the Jews ſhould ſlay him and crucify him, but the third day ſhall hee riſe again, Matth. 20.17. and this the High Prieſts and Phariſees remembred well, when they came to Pilate and ſaid. Sir, wee remember that this deceiver while hee was alive ſaid, within three daies I will riſe: command therefore that the ſepulchre bee made ſure, &c.

Adde hereunto, that all the predictions of his aſcenſion, of his triumph, and of the laſt judgement, depended hereupon. Further, the types which fore-ſhadowed his reſurrection, muſt not bee fruſtrate, but anſwered in the truth of them: as that of Jſaac bound upon the wood, but yet reſerved alive, whom his Father received from the dead after a ſort: of Sampſon eſcaping the revenge and malice of his enemies, by carrying away the gates wherein hee ſeemed faſt ſhut: of the two goats, one ſlain for ſin, the other a ſcape-goat, ſhadowing Chriſt both ſlain for ſin, and yet eſcaping, Levit. 16.5. of the two ſparrows, the one killed, the other let flye: and the moſt expreſs of all, that of Jonah, which Chriſt himſelf mentioneth, Matth. 12.39. and moſt properly applyeth to this very purpoſe.

Neither the perſon of Chriſt, nor any of his Offices could ſuffer him to abide long under death.2 It was neceſſary in reſpect of himſelf, whether wee conſider the excellency of his perſon, or of his office. For his Perſon, hee was by nature the eternal Son of God, the Lord of Life and Glory; and by no better means could hee bee diſcerned to bee this true and natural Son of God, or the reſurrection and life, than by raiſing himſelf from death to life by his moſt glorious power. Hence it was that himſelf a little before his death, prayed in theſe words: Father, glorify thy Son, Joh. 17.1.

As for his Office, as hee was ſet out by his Father to bee a perpetual Mediatour between God and the Church; ſo was hee to bee an everlaſting King of Glory; Not his kingly.of whoſe Kingdome there muſt bee no end, Luke 1.33. according to that Prophecy of Daniel 7.27. The Kingdome of the moſt High is an everlaſting Kingdom. And according to the oath of the Lord, recorded Pſal. 89.36. I have ſworn once by my Holineſſe, that I will not fail David: his ſeed ſhall endure p. 341for ever; and his Throne as the Sun before mee, hee ſhall bee eſtabliſhed for evermore as the Moon, and as a faithful witneſſe in the Heaven. Selah.

2 He muſt be alſo a Preiſt for ever after the order, Not his Prieſtly Office.not after the order of Levi or Aaron, but, of Mel…hiſedeck, without beginning or end of daies: and this alſo the Lord had ſworn unto his Son, and could not repent, that hee ſhould bee a Prieſt for ever, Pſal. 110.4. wherein the Prieſt-hood of Chriſt is advanced above all the Prieſts that ever were, who having received their Office in time, in time alſo ceaſed their office with their life, but Chriſt his Prieſthood was not limit…ed in any time, but was every way eternal. They were many who ſucceeded one another, becauſe they were not ſuffered to indure by death, Heb. 7.23. But this man becauſe hee endureth for ever, hath (no ſucceſſor, but,) an everlasting Prieſthood. They were made Prieſts after the Law of the carnal Commandement, but hee after the power of the endleſs life, verſ. 16. that is, hee was not made a Prieſt by the Law, namely Ceremonial, which eſtabliſhed for a time dying and vaniſhing things, ſignified by the name of fleſh: but hee was made by the efficacy of the Word and oath of his Father, which gave him endleſs life, and perpetual duration; ſo as neither death it ſelf, n… the grave could hold any dominion over him, when they ſeemed to have claſped him faſt in their bands; which yet were powerfull enough to have held down any or all other men in the world beſides himſelf: and the Apoſtle to the Hebrews giveth a double reaſon why he muſt neceſſarily out-live death it ſelf.

The former, becauſe hee muſt not onelyonly make a perpetual oblation that need no repetition; but alſo hee muſt live ever to make interceſſion, Heb. 7.25. and that perpetually, without which the Apoſtle implyeth that he had not perfectly ſaved his people. This is moſt clearly proved, Rom. 8.34. It is Chriſt who dyed; yea, or rather which is riſen again: who is alſo at the right hand of God, and maketh interceſſion for us: and Heb. 9.24. Chriſt is entered into the very Heaven to appear now in the ſight of God for us: which appearance of his in Heaven with his Merits, hath the force of the moſt effectual prayer that ever was.

The latter is, By dying Chriſt offereth, and by riſing hee applyeth his ſacrifice to the conſcience of beleevers.that hee may not onelyonly make one offering for ſin (as thoſe Prieſts did many) but that hee may alwaies live to apply it (as they did not) and ſee that his people have the benefit of it; not onelyonly before God for the appeaſing of his wrath, but alſo for the purging of their conſciences from dead works to ſerve the living God: as the ſame Apoſtle noteth, Heb. 9.14. and in the laſt place to beſtow upon every beleever the ſpirit of faith, whereby they may apprehend, and apply his ſacrifice to their own ſalvation.

Neither doth it any whit impeach the eternity of Chriſts Prieſt-hood, becauſe four thouſand years almoſt of the world were paſſed before hee ſuffered: for howſoever the execution of it was not all thoſe ages after the beginning of the World; yet the vertue, efficacy, and benefit of it, reached to the firſt Beleever that ever was in the World, Adam himſelf, whoſe faith in this ſeed of the woman ſaved him. Abraham alſo ſaw his day and rejoyced: and the Holy Ghoſt feareth not to call him the Lamb ſlain from the beginning of the World, Rev. 13.8. namely, 1 In Gods Council and Decree. 2 In the vertue and efficacy of his Sacrifice. 3 In regard of Gods acceptation of it for Beleevers. 4 In the types and ſhadows of it, whereof the Ceremonial Law was full. And much leſs doth that hinder it from being eternal, in that after the day of judgement it ſhall ceaſe, when we ſhall ſtand no more in need of Prieſts or Saviours: for howſoever the execution of this office ſhall then ceaſe, yet the vertue and efficacy of it ſhall laſt for ever and ever.

3 Hee muſt bee alſo the perpetual Prophet of his Church, Nor his Prophetical.the unchangeable Doctor of his Church, and the Apoſtle of our profeſſion: who muſt conſtantly ſend his Spirit to lead us into all truth, raiſe up Teachers, and hold p. 342them in his right hand, for the gathering of the Saints, untill wee all meet, in the unity of Faith, and knowledge of the Son of God, unto a perfect man, and unto the meaſure of the age of the fulneſſe of Chriſt, Eph. 4.13. ſo as it is cleared that no part of his Offices could admit that hee ſhould abide under death, and therefore neceſſarily in this ſecond reſpect muſt riſe again.

Thirdly, It was neceſſary hee ſhould riſe again, becauſe hee was ſo to dye as that thereby hee muſt overcome, yea▪ and deſtroy death, which hee had not done, if hee had lain conquered of death ſtill in the grave: yea more, hee muſt ſo dye as that hee muſt give eternal life to his ſheep, Joh. 10.28. and by his death merit it, put, and hold them in poſſeſſion of it for ever: all ſignified in the phraſes following, they ſhall never periſh, neither ſhall any take them out of my hands: which could never have been accompliſhed, it himſelf had periſhed, and had been left in the hands and houſe of death. But hence hath hee brought his Church ſtrong conſolation, in that being riſen from the dead hee hath fully overcome death, ſatisfied for every ſin of every Beleever, and riſen from under all that weight of ſin and death which would have oppreſſed us for ever; yea, even himſelf, if hee had left one of our ſins that beleeve in his name unſatisfied for.

Out of this that hath been ſpoken, cometh to bee anſwered that objection,

That ſeeing Chriſt by his death paid the price of ſin unto God, what need we more of him, we can be but acquitted and diſcharged?

Anſ. The providing of the moſt ſoveraign Plaſter is not enough to work a Cure, but the apply…ng of it alſo. Neither was it ſufficient for Chriſt to perform the former part of his Prieſt-hood, namely ſatisfaction for ſin, if he had not added the latter thereto, which is the application of it. This latter maketh the former ours, and comfortable unto us. And both theſe the Apoſtle affirmeth of Chriſt, Rom. 4.25. Chriſt was delivered to death for our ſins, and is riſen again for our juſtification: where by juſtification is meant by a Metonimy, the application of juſtice.

II. The ſecond point propounded to bee conſidered of in the riſing of Chriſt, is the manner of it, which will appear in three things: the 1 Concerning his Soul; the 2 his Body; the 3 his whole Humanity ſtanding of both.

Firſt, the Soul of Chriſt which on the Croſſe was ſeparated from the body, commended into the hands of his Father, and tranſlated that ſame day into Paradiſe, was by the mighty power of God the Father, Son, and Holy Ghoſt, brought back into his dead body, lying in the grave: quickned it, and made it a living body, moving and ſenſible in it ſelf, and unto others.

Secondly, the ſelf-ſame Body which was born of the Virgin Mary, educated in Aegypt and Galilee; which was apprehended, condemned, crucified, and laid in the Grave, came out of the Grave a living body; God by the miniſtery of the Angels removing all lets, looſing the bands and apparrel of death from oft his bleſſed body; by the earthquake tumbled away the ſtone that held him down, drove away the Souldiers for fear, who would have aſſayed to have killed him the ſecond time if they had ſeen him riſe: and ſo opened the Grave, that all might ſee the body was gone.

Thirdly, the whole Humanity was raiſed glorified. For 1 His Body put off all ſuch infirmities and paſſions as he pleaſed to make trial of for our ſakes, that he might be a more merciful High Prieſt: ſuch as are hunger, thirſt, cold, wearineſſe, pain, and death it ſelf: and contrarily put on ſuch excellent qualities as are fit for a glorified body; Chriſtus gloriam corpori ſu… dedit, naturam non abſtulit.ſuch as are agility, brightneſſe, incorruption, immortality, and the like.

But here two rules muſt be remembred; the former that none of theſe qualities are Divine properties: for although the Deity perſonally inhabiting this p. 343Humane nature, doth adorn it with all perfection of moſt excellent qualities, yet muſt they ſtill be conceived as finite and created accidents, which deſtroy not the nature of a body: they beautifie it, but deifie it not; they make it not omni-preſent nor yet inviſible, for then ſhould it ceaſe to be a body, and become a ſpirit to which only theſe can agree.

The latter rule is, that although Jeſus Chriſt roſe moſt glorified, yet did hee ſtill while he was up on earth, veil his Majeſty, and ſhewed not himſelf in that perfect glory, the degrees of which he was now entred into; not only becauſe he would reſerve the fu…l manifeſtation of it until the laſt Judgement, but alſo in regard of his Diſciples and faithful ones, that they might bee able to diſcover the ſelf-ſame body, which they had formerly well known: and that his ſurpaſſi…g glory ſh…uld not hinder or affray them from that further familiar converſe with him, whereby they (being to be his witneſſes) might be confirmed and fit…ed to their teſtimony, by ſeeing, hearing, yea and touching him. Hence was it that while he was on earth, after his Reſurrection, hee would carry the ſ…ars and prints of the ſpear and nayls, that they might put their fingers into them for their better diſcerning of him. Hence alſo although he roſe naked out of the Grave, and left the cloaths behind him (for that was agreeable to the ſtate of a Glorified body, which ſtandeth no more in need of cloathing for neceſſity nor ornament, than Adam did in the ſtate of innocency) yet in reſpect of their infirmity to whom hee was to appear, hee uſed clothes: and although hee needed neither meat nor drink, yet for their ſakes and ours, hee ate and drunk, as wee ſhall after ſee.

Secondly, as for the ſoul of our bleſſed Saviour, it was beautified with ſuch a meaſure of knowledge as excelled all creatures Men or Angels; even ſuch as was meet for ſuch an head: the God-head revealing unto it all things which either it w…uld know, or in regard of his glorious Office ought to know. The like is t… be ſaid of Righteouſneſs Holineſs, and the reſt of his Graces: wherein hee was ſet ſo far above all Creatures, as they all are not able to comprehend them: and yet in regard of God, all of them finite as his ſoul it ſelf is.

III. The third point in this riſing of Chriſt, is the fruit or benefits of it, which will appear to bee not ſo many as great, if wee attentively conſider, either 1 The Evils that hereby hee hath removed, or 2 The good things hee hath pr…cured unto his people. The former is manifeſt, in that hence all the enemies of mans ſalvation, are not onelyonly utterly ſubdued, but made not onelyonly not formidable and terrible, as before, but after a ſort friendly, at leaſt beneficial unto Beleevers: the which point after wee have a little cleared, wee will proc…d to the ſecond ſort of benefits hence alſo accrewing.

Jo…huah in leading the people, Joſhuah a ſingular type of Chriſt, wherein.and putting them in poſſeſſion of the land of Canaan, w s in many things a ſingular type of Jeſus Chriſt: As that hee beginneth where Moſes endeth; his calling was confirmed to him by the voice of God himſelf: the end of his calling, to guide the people to the promiſed Land of Canaan: the deſtroying and caſting out all the enemies that lifted up hand againſt them: the dividing of the Land according to their Tribes, and ſo preparing after a ſort to every one his manſion: the eſtabliſhing of Laws and Ordinances to be obſerved of all the Subjects of that Kingdom: the peoples ackn…wledgment of him for their Captain, their promiſe of frank obedience, and o ſubjecting themſelves to whatſoever hee commanded them. In one word, the whole Hiſtory doth repreſent our true Joſhuah or Jeſus, who is the accompliſher of all Gods promiſes concerning the heavenly Canaan, and the leader of Gods people to true felicity: but in no one action did this worthy Captain of the Lords Hoſts, more lively reſemble the Truth or true Joſhuah, than when at one time in one Cave hee ſlew five Kings; who being deadly enemies againſt the people of God, made out a ſtrong head, p. 344and united their forces to hinder their peaceable poſſeſſion: For our Joſhuah or Jeſus, which is all one, went into the Grave or Cave where hee was buried, and there met with, and ſlew five mighty Tyrants, and came out a moſt glorious Conqueror. The names of theſe five Kings, were 1 Sin, 2 Death, 3 Hell, 4 Satan, 5 The World: over all whom Chriſt by his powerful reſurrection moſt gloriouſly triumphed.

The firſt enemy ſoyled by Chriſt is ſinThe firſt of theſe enemies is Sin: who had for ever reigned in us to death, and held us under his power, if Chriſt had not br…ken his power by his Reſurrection. So ſaith the Apoſtle, if Chriſt bee not riſen again, Wee are yet in our ſins, 1 Cor. 15.17. But it is plain this enemy is ſoiled: for if the guilt of one ſin had remained unaboliſhed, and Chriſt had not payed the uttermoſt faithing, hee had never riſen again.

A great queſt… on anſwered at large.But againſt this will bee objected, that not withſtanding Chriſts riſing wee ſee ſin rule and reign in the moſt, and hath as much dominion and power as it ever had or can have: and if wee look at the beſt, they have many ſinful actions found in their hands, plainly arguing, that ſin moveth and ſtirreth, and is not dead in them. How ſay wee then that Chriſt by his reſurrection hath ſlain it?

Anſw. Wee muſt here obſerve a two-fold diſtinction, whereby wee ſhall more eaſily looſe this knot. Firſt, of perſons, ſome are members of his body, and ſome, yea the moſt are not: ſome are ſheep, but the moſt are goat; ſome are in communion with him, as the ſ…i…ns ſet and growing in the root; but the moſt are out of fellowſhip with him, and are no otherwiſe knit unto him than a ſciens tyed to a tree by a thred, I mean by the ſlender thred of outward profeſſion. Now as the Head onelyonly imparteth of the life, ſence, motion, protection, light and comfort which it hath▪ to the members of its own body, and no other: even ſo the Head of this Myſtical body, quickneth, moveth, protecteth, inlightneth, graceth, ſaveth onelyonly ſuch as are in true communion with him: for theſe ſheep onelyonly hee giveth his life; for theſe he roſe again; for theſe hee ſpoiled principalities and powers; for theſe he ſlew hatred; yea, not for theſe onelyonly, but in theſe alſo, and in theſe onelyonly. As for all the reſt, hee prayeth not for the world, namely, the wicked of the world; hee dyed much leſſe for them, his death killed none of their ſins; but they are left in their ſins, and unto the reign and damnation of their ſins, without all benefit either of the death of Chriſt, or of his reſurrection. When wee lay then, that Chriſt killed ſin, wee muſt bee underſtood (according to the Scriptures) onelyonly for, and in true Beleevers, who only can receive of his fulneſſe. The latter diſtinction concerneth ſin; wherein wee muſt conſider two things: 1 the guilt. 2 The corruption of it.

In beleevers the whole guilt of ſin is aboliſhed by Chriſt, though not the whole corruption.The whole guilt of ſin, is wholly and at once aboliſhed to all beleevers by means of Chriſt his Death and Reſurrection, but not the whole corruption; which while they dwel in the body will dwell with them: yet ſo as they neith…r live in it, not it ſcarcely live in them. For the former, the Apoſtle asketh this Queſtion, Rom 6.2. How can wee that are dead to ſin, live in it? and hence it is, that ſuch as are in communion with Chriſt, are not onelyonly ſaid to bee dead, but buried alſo with Chriſt: and conſequently they leave their ſins in his grave, even as Chriſt himſelf left them there: where if they bee left, there will bee a …tting and conſuming of them away, that they will bee every day leſs than other, even as it is with the body that lyeth in the grave: and thoſe which remain yet unmortified, they will bee even as dead ca…kaſes, All the motions of ſin in the … …ct … only in letting the life of it go.loathſome and ſtinking, which above all things the godly deſire to bee covered. Now how impoſſible is it that theſe ſhould be the practices of ſuch as live in ſin. Nay, I ſay more, that all the corruption of ſin left in the godly, can ſcarcely bee ſaid to live in them. I grant indeed, ſome moving and ſtirring of it in them, but it is ſuch a motion as is in a beaſt which hath p. 345the throat cut: it ſtrugleth and ſtriveth in letting life go: but the beaſt is killed, and the unclean iſſues of ſin in the godly (which indeed are many) are like ſuch iſſues which come from a dead man, and are a very parting from them, rather than any argument of the life of ſin, or of any delight in them. This is that which the Apoſtle aimeth at, Rom. 6.7. Hee that is dead, is freed from ſin: as the Theef once hanged, ſtealeth no more; ſo ſin once dead and executed in Chriſt, liveth no more in ſtate or ſtrength: the ſinews of this gyant are cut, and what ſtrength of motion can bee in it? In a word, it is in Beleevers but dying ſin, ſin deſtroyed: the whole Hoſt of ſin is diſcomfited, though ſome ſtraglers of the Army wander here and there as Rebels in another mans dominions.

The ſecond Enemy is Death, which entered into the World by ſin, The ſecond enemy is death.and went over all men, in that all men had ſinned, and ſtandeth in full force and ſtate by ſin whereſoever it reigneth. Now Chriſt by removing the cauſe, hath alſo removed the effect: for ſin being ſlain, death is alſo ſwallowed up in victory: he hath made his word good, O death I will be thy death; who although he bee the laſt enemy that ſhall bee fully deſtroyed, yet hath hee diſarmed him, taken away his dart and ſting from him, and ſo ſpoiled him, as hee hath left him nothing to harm the elect withall.

The third Enemy is Hell, the gates of which was ſet wide open by ſin; for, The third, HellIn the day thou ſinneſt, thou ſhalt dye the death, namely, the ſecond death as well as the former. But Jeſus Chriſt, by deſcending into Hell, and ſuffering the ſorrows of the ſecond death, looſed the ſame from himſelf, and all ſuch as ſhall beleeve in his name unto the worlds end: Rev. 1.18. I was dead, but am alive for evermore, Amen: and I have the keys of Hell and Death: which phraſe ſeemeth to bee borrowed from great Commanders and Conquerours, who having won and entered any City, preſently have the keyes delivered unto them, in token of that regiment and authority which now of right belongeth unto them; and plainly importeth, that howſoever Chriſt was once dead, yet by his death hee hath vanquiſhed Hell and Death, and ſo hath obtained full power and command over them both.

The fourth Enemy is Satan, the arch enemy of mankinde; moſt malitious, The fourth Satan.being a man-ſlayer from the beginning, and moſt powerful, being the Prince, yea, the God of this world: yet hath the victorious Lyon of the tribe of Judah, put to flight this roaring Lyon: whoſe rage and malice made him bold to ſet upon the Son of God himſelf, that ſo hee might work his own ruine and overthrow. How Chriſt avoided his ſundry fierce aſſaults, and temptations in the wilderneſs; broke his power and forces by his powerful diſ-poſſeſſing and caſting him out of men and women; trod upon his neck by the power of his death and reſurrection, wee might at large out of the Evangeliſts ſhew, but that wee have ſpent ſome time already in this argument: ſo as now the gates of Hell can never prevail againſt the Faith of the godly▪ the ſeed of the Woman hath broken the Serpents head: the ſtrong man is caſt out by a ſtronger than hee: the ſpoiler is ſpoyled, and lead in triumph by him that appeared for this end, to deſtroy the works of the Devil: who hath this Tyrant alſo in chains reſerved for the blackneſſe of darkneſs for ever.

The laſt enemy, but not the leaſt in ſtrength, is the World, The fifth, the world.Satans ſervant and armour-bearer; which by all the power and policy it could uſe, could not keep Chriſt down in the grave, but hee roſe again notwithſtanding all the oppoſition of it: this is that our Saviour profeſſeth of himſelf a little before his death; Bee of good comfort, for I have overcome the world, Joh. 16.33. As if hee had ſaid, trouble not your hearts, although you have all the ſtrength and malice of the wicked world againſt you, all which ſhall bee no more able to prejudice your ſalvation, or hinder your glory, than mine own, p. 346who have overcome it, ſo as you fight againſt a Conquered Enemy. By all this that hath been ſaid, that of the Apoſtle appeareth to bee true: that hee hath ſubdued all things unto himſelf, and hath put all his enemies under his feet, that none nor all of them can ſeparate us from God or Chriſt, or our ſalvation purchaſed and preſerved for us by him.

How all theſe enemies are not only ſoyled, but after a ſort made friendly unto us.Now wee are to ſee in the next place, that Chriſt by his reſurrection, hath not onelyonly ſpoyled theſe enemies for us, but that hee hath made them all after a ſort friendly unto us; that whereas they deſire ſtill indeed, and ſeem to wound us, they do nothing elſe but heal us.

1 For ſin, that now ſerveth to humble Gods Children and keep them low in their own eyes, as alſo provoketh them to walk awfully in regard of God, and watchfully over their hearts and lives, ſtill groaning to God under their daily infirmities. By this means out of the eater commeth meat, as was ſaid in Sampſons riddle, Judg. 14.14.

2 Death is not now to Gods Children as it was to Chriſt, joyned with a ſence of Gods anger againſt it, or paying a debt to the Juſtice of God (for it were againſt the rule of Gods Juſtice to require the payment of the ſame debt twice) but wherein they have a ſweet ſenſe of Gods Fatherly love, wherein ſin is perfectly to bee aboliſhed, whereby way and entrance is made unto life everlaſting, where wee ſhall bee with God and Jeſus Chriſt, which is beſt of all. The Saints of God in theſe regards have rather deſired than feared it: for what man having been toſſed a long time upon a dangerous Sea, would fear the Haven? or who being wearied with the Travels of the day, would fear to go to his reſt at night?

3 Sence of Hell keepeth in us an hatred of ſin, and a longing after Heaven: yea, how beneficial the terrors of Conſcience are to Gods Children, were too long here to diſcourſe. The ſpeech is as true as common, the way to heaven lyeth by hell gates.

4 The Devil maketh us fly to God our help, and rely upon his ſtrength: yea, when men by no other means will bee drawn, God ſetteth the Devil in their necks to drag them to Heaven, as a grave Divine ſpeaketh,

5 All the evils in the world work to the beſt to them that love God, and haſten them to the fruition of the victory obtained by Chriſt: they wean them from the World, and the love of it. And whereas they are as prone to pitch their Tabernacles here below as others, God uſeth theſe as means to keep his from being of the World, even while they are in it. They conform them to Jeſus Chriſt their head, and train them in the imitation of him, both in patience and obedience. Now how could any of theſe parcels of Gods curſe againſt the ſin of man, or mans curſed ſin it ſelf, bring to any ſuch ſweet and profitable fruits, but by the over-ruling power of Jeſus Chriſt, who bringeth life out of death, light out of darkneſs; and who onelyonly can make his own wiſe, out of a rank poyſon to ſuck moſt ſweet and ſovereign preſervatives? which who doth not, hee never as yet knew the benefit of Chriſt his reſurrection.

Chriſt by his reſurrection not only removed evils, but procured all our good, as appeareth by three inſtances.The ſecond ſort of bleſſings procured to the Church, by Chriſt his reſurrection, is the fruition of good things which it putteth us in poſſeſſion of even in this life, by giving us our firſt fruits, and a ſweet taſte: but up-heapeth our meaſure after this life when our Harveſt commeth, and wee admitted to feed fully at the Supper of the Lamb. The benefits which I will mention are three.

Firſt, We are confirmed hereby in the whole truth of all our Religion; the main foundation of which laid by all the Prophets and Apoſtles, is, that Jeſus Chriſt the Son of Mary, was the Son of God, the true Meſſiah, perfect God and perfect man: and ſo indeed hee was ſuch a one as hee was foretold to bee: one that was to dye, and yet ſaw no corruption: one who muſt make p. 347his ſoul an offering for ſin, and yet muſt ſurvive to ſee his ſeed, and prolong his daies: one that had power to lay down his Life, 1 Pet. 3.181 Pet 3:18and power to take it up again. In a word, one that was put to death concerning the fleſh, but was quickned in the ſpirit: that is, by vertue of his Deity, raiſing that fleſh up again. Let all the Jews and Atheiſts in the earth deſpiſe the indignity of his death, we with the Angels will admire the glory of his reſurrection.

II. The ſecond benefit is, that hence wee are aſſured that our 1 Juſtification, 2 Sanctification, 3 Perfect ſalvation, is not only obtained, but applyed unto us.

1 For our Juſtification before God, by means of Chriſt his reſurrection, hee brought in to us an everlaſting righteouſneſſe; in that hee not only bare our burden upon himſelf, but bare it away from us: for what is his reſurrection elſe but his actual abſolution from our ſins which were imputed unto him, and for which hee ſubjected himſelf unto the death? Whence wee grow up in full aſſurance, that the whole price is not onelyonly paid to the uttermoſt on Chriſts part, but that the ſatisfaction is accepted alſo on his Fathers, whoſe juſtice would never have abſolved him, if all the Bills and Writings which were to bee laid againſt us, had not been faſtned to the Croſs, and ſo cancelled and fully diſcharged: ſo as now wee may with the Apoſtle, hold out a flagge of defiance, and challenge our righteouſneſs; for who ſhall lay any thing to the charge of Gods Elect? It is God that juſtifieth; who ſhall condemn? it is Chriſt which is dead, yea, or rather which is riſen again, Rom. 8.34. And the ſame Apoſtle thirſting after that Righteouſneſſe which is by Faith in him, counteth all things loſs and dung, ſave onelyonly to know him, and the vertue of his reſurrection, Phil. 3.10.

2 From this Reſurrection of Chriſt iſſueth our ſanctification, which is our firſt reſurrection or raiſing of our ſouls from the death of ſin: becauſe in every reconciliation-making muſt bee two conditions. 1 A forgetting upon ſatisfaction, of all old wrongs and injuries. 2 A binding from future offences: the former Chriſt effecteth by his death, the latter by his reſurrection, into the which whoſoever are grafted, they cannot hence-forth ſerve ſin, Rom. 6.5, 6. but being riſen with Chriſt, they ſeek the things which are above, Coloſ. 3.1. where Chriſt ſitteth: they ceaſe further by ſin to offend, as ſuch who are begotten to a lively hope by the reſurrection of Jeſus Chriſt from the dead, 1 Pet. 1.3. and for this cauſe our Saviour was careful after his departure hence, to ſend out his Spirit in more plentiful and abundant manner than before, that hee might continually inſpire his people with ardent deſires after the beginnings of that life eternal unto which Chriſt himſelf is riſen: who then manifeſt themſelves members of ſuch an advanced head, when this new life manifeſteth it ſelf in them.

Thirdly, our perfect ſalvation is alſo hence fully aſſured us; for if our Lord Jeſus hath ſoyled all the powers of Hell, Death, and Darkneſs in himſelf, when hee was yet dead; how much more doth hee it for us his members, being now alive? if hee could drive back and diſperſe all ſpiritual enmitles even when hee was in Hell it ſelf after a ſort, how much more now being aſcended far above all moveable and aſpectible Heavens? Eph. 4.10. for wee muſt not behold the victory and triumph of Chriſt, What or who ſh…ll ſeparate us from the love of God, ſeeing it is Chriſt that is dead, or rather riſen from the dead?as performed onelyonly in and for himſelf; but as the ground and pledge of the victory and conqueſt of all the Beleevers in the World. Look upon this Son of David proſtrating the great Goliah of Hell, for all the Iſrael of God; caſting out the ſtrong man, not only out of his, but of our poſſeſſions, that he might take us up for his own uſe; ſpoyling him of his kingdome and weapons, for us, yea and in us.

And hence, as out of a well of conſolation, wee ſhall draw this comfort to our ſelves, that look as the gates of Hell could not prevail againſt him p. 348our head, no more ſhall they ever be able to prevail againſt us his members, although they never ſo fiercely and forcibly aſſayl us. And it ſpiritual enmities ſhall not be able to cut us ſhort of our Salvation, much leſs ſhall temporal dangers: for by vertue of this reſurrection alſo, even in the moſt troubleſome deeps, when the waves of ſorrows overtake one another, and go over our ſouls; when with Jonas we are ready to ſay, We are caſt from the face of the Lord; Jonah 2.4. even then we have hope to riſe out of ſuch evils; and becauſe out head is above, in ſhort time comfortably to ſwim out.

Adde hereunto, that death itſelf, nor the grave ſhall ſtand between us and home: for this riſing of Chriſt is both the cauſe and confirmation that we ſhall riſe again: If the head bee riſen, ſo ſhall alſo the members: if Chriſt the firſt fruits of them that ſleep be raiſed, ſo ſhall alſo the whole bulk and body of beleevers: if we beleeve that Chriſt is riſen from the dead, even ſo them which ſleep in Jeſus will God bring with him, 1 Theſſ. 4.14. and if the ſame ſpirit which raiſed Jeſus from the dead dwell in us, then he that raiſed Chriſt from the dead ſhall alſo quicken our mortal bodies, Rom. 8.11. for Chriſt hath not redeemed the ſoul alone from death, but the body alſo: elſe had this ſecond Adam been interiour to the firſt, if not able to ſave by his riſing all that which was loſt by the fall of the former. Oh how would this meditation well digeſted, ſweeten the remembrance of death and the grave? when a Chriſtian ſhall conſider, that look how it was with Chriſt when his ſoul and body were ſeparated, yet both of them were united to the Deity, which brought them together again: even ſo I am taught by the Scriptures, that when my ſoul and body ſhall bee ſeparated, yet ſhall neither of them be ſundred from Chriſt my head, but he will reunite them like loving friends that they may participate in his own glory. How would this meditation bring the ſoul not only to be content but to deſire to bee diſſolved, and bee with Chriſt, accounting that the beſt of all, Phil. 1.23.

III. The third benefit befalling us by the reſurrection of Chriſt i… that becauſe Chriſt is riſen, we know it ſhall not only goe well with us, but with all the Church of God; the proſperity of which, ſo many as would proſper muſt rejoyce in; for hence it is that Chriſt calleth a Church out of the world, which after a ſort riſeth even out ot his own grave: hence is it that being aſcended on high, he gave gifts to men, for the gathering and preſerving of his Church: hence is it that the Church ſhall alwaies have the light of the Goſpel, Paſtors, Teachers, and the Miniſtry, till we all meet to a perfect man: hence is it that this Church ſhall bee defended from Wolves and Tyrants; ſeeing …one is ſtronger than he, nor able to pluck any ot his ſheep out of his hands. Let the Church be preſſed, it ſhall never be ſuppreſſed: Let the Kings of the earth band themſelves and forces againſt it, the Lord hath ſet his Son upon his holy Mountain, and he ſhall cruſh them like a Potters veſſel.

Let Hereticks and Antich…iſt ſend armies of Locuſts, Jeſuites, and ſeducing vagrants to waſte the Church, and bereave it of the truth and light leading to life, they ſhall only ſeduce ſuch as whoſe names are not written in the Book of life, and of the Lamb: for ſeeing Chriſt is riſen, ſo long as hee (who can dye no more) liveth, he will preſerve his darling, he will ſend out the Stars that are in his right hand for her relief; who like Davids Worhies ſhall break through the Hoſts of the enemie, and bring the pure waters of the Well of Life: as we are for ever thankfully to acknowledge in thoſe worthy reſtorers of our religion. Laſtly, let flouds of perſecution riſe and ſwell, ſo as this Dove of Chriſt cannot find reſt fo the ſole of her foot, one means or other Chriſt will uſe for her help: for he will either ſend her into the Wilderneſſe, or the earth ſhall help the Woman and drink in the waters, that they ſhall not hunt her: or he will provide for her one of the chambers of his providence (as he did for Joaſh againſt the rage of Athaliah) wherein ſhe ſhall be ſafe till the Storm bee p. 349blown over. Theſe are the principal benefits procured us by Chriſts reſurrection, which belong not unto all, but only to ſuch as are riſen with him.

Queſt. How ſhall we know that we are riſen with Chriſt, How to know that we are riſen with Chriſt.that they mat aſſuredly belong unto us?

Anſ. The Apoſtle ſetteth himſelf to reſolve this queſtion, Col. 3.1. where he maketh the ſeeking of things above where Chriſt is, and infallible mark of our riſing with him; for as when Chriſt was riſen, he minded not things below any more, but all his courſe was a preparation to his aſcenſion, to which all things tended: ſo now if thou be riſen with him, Heaven will be in thine eye, and thine affections are aſcended thither where Chriſt is: if Chriſt were on earth, thou mighteſt fix thy ſoul and ſenſes here on earth, and yet be a Chriſtian; but ſeeing he who is thy head is in Heaven, thou that art a member of him, muſt be there alſo. And as Chriſt while hee continued upon earth after his reſurrection, lived a kind of ſupernatural and heavenly life; ſo if thou be riſen with him, thou liveſt not the life of nature, but haſt begun the life of grace, and an heavenly converſation.

Queſt. But how ſhall I know whether I live by this heavenly life or no?Heavenly life diſce…n…d by two notes

Anſ. There be two ſpecial notes to diſcern this truth by: the former is the diſſimilitude and oppoſition which it hath with the life of ſinful natural men upon earth: the latter is the ſimilitude and agreement it hath with the life of Saints and glorified men in heaven.

Concerning the former: … In the matters of this life.the Natural man will follow and purſue things which tend to a ſenſual and natural life; he will beat his brains for gold and ſilver, meat and cloth, goods and lands for himſelf and his: as for Heaven, he will have nothing to doe there till he be dead, and for the way thither, hee cateth not to know it till he be dying at the ſooneſt.

But the Spiritual man, hee coveteth after Spiritual things: the power of Chriſts Spirit where it is preſent, will lift up his heart be it never ſo heavie, to ſeek the Kingdom and the righteouſneſſe or it, and hee ſeeketh after the wiſdome of God; as for gold and treaſures, he accounteth of the graces of faith, love, hope, humility, and the fear of the Lord above all pearls and precious things; he provideth for himſelf and his, the food that periſheth not, and thinketh h…mſelf warmly and comely arrayed, when he hath put on the Lord Jeſus Chriſt, as knowing, that only the garment of his righteouſneſſe, can fence him from all the injury of wind and weather.

The Natural man doth not more ſeriouſly liſten after great purchaſes of Lands and Fields, as he doth caſt with himſelf to purchaſe the pearl hid in the field; for which he will ſell himſelf, as we ſay, into his ſhirt; nay and further, how own ſelf, liberty, life, and if he had any thing dearer than that.

The Spiritual man, as for the things of this life, if he have them not, hee wanteth not his portion: If he have them, his care is that they have not him, or become his portion: If riches increaſe, he ſetteth not his heart upon them: If they decreaſe, his heart faileth not with them. In abundance, he carrieth himſelf warily and weanedly. In want, cheerfully and contentedly. The things hee hath, he uſeth as not uſing them: the things hee hath not, hee knoweth he hath no good uſe of them, or elſe he ſhould have them. And thus as the Natural man beſtirreth himſelf, and all his motion tendeth to the bettering of his outward eſtate at home; ſo contrarily doth an heavenly-minded man (accounting himſelf from home while he is here in the body) bend his chief care to ſettle his eſtate at home in heaven; and all his trading and converſe in this ſtrange Country tendeth to the enriching of him in his own Country.

Further, if we look to the Natural mans courſe in the matter of his religion, we ſhall ſee as great difference between them. For it is clear, 2 In the matters of religion.that whereas matters of religion are a burthen to the one, they are the joy of the other. The p. 350one as heavie to pray, to hear, to read and meditate on the Word, and of his own eſtate, as a Bear to the ſtake: if Law, of ſhame, or ſome ſuch by-reſpect moved him not, if were all one to him to bee on his Horſe-back as in the Church: the other, would account his life tedious, were it not for theſe meetings of God and his people in the aſſemblies, and thoſe ſweet refreſhments they bring back from thence.

The one, if he pray ſometimes in publick, hee maketh little conſcience of private prayer in his family, and ſo of other private duties, to which God and a good conſcience would bind him as ſtraight as to the former.

The other, walketh wiſely and religiouſly in the midſt of his houſe, and preſerveth the worſhip of God at home, and maketh his houſe a little Church and houſe of God.

The one, maketh little or no conſcience of ſuch ſins, as either in compariſon of other, or in his own corrupt conceit, are ſmaller ſins: ſuch as are inferior oathes, idleneſſe, gaming, ſins of omiſſion, idle words of hurtful; unclean or wandring thoughts: words he thinketh to be but wind, if he mean no hurt; and if he mean hurt, but doe none, thoughts are free. As for the ſins of the time, he will not be ſo undiſcreet as to ſwim againſt the ſtream; hee is here violently carried without reſiſtance into a gulf of known evils, and all is well, he doth but as others doe, and it were worſe for him if hee did not.

The other, maketh conſcience of all ſin, leſſer ſins, and ſecret ſins: hee can hate all, even thoſe which he cannot avoyd: hee hateth the evil that himſelf doth, and willingly will not diſpleaſe God though all men bee therefore offended with him. To conclude this point, the one ſeeketh to appprove himſelf unto man; the other to approve his heart to God, becauſe he knoweth he made it, and knoweth what is in it. And this ſhall ſerve for a taſt of the oppoſite diſpoſition between Natural, and Spiritual life.

Agreement which it hath with the life of the Saints in Heaven, in two things.II. The ſecond note, to diſcern this heavenly life by, is the ſimilitude or agreement which it hath with the life of the Saints in heaven. For the life of the Saints in Heaven, muſt be a counterpane of the beleevers upon earth, to which they muſt be daily framed in ſundry regards. 1 In reſpect of the things they are called from. 2 In reſpect of the things they are called unto.

1 The Saints in Heaven are called from three things. 1 The world it ſelf. 2 The corruptions that are in the world through luſt. 3 The company of the wicked of the world. Even ſo muſt beleevers in the world in their degree and meaſure, carry themſelves as thoſe that are choſen out of the world, and ſuch as are bought from the earth, Rev. 14.3. medling no more wich earthly things than needs muſt, enjoying them ſo, as they joy no more in them, than in things which are not their own, but borrowed only for a time: uſing them ſo, as they abuſe them not, becauſe they are to be countable for them; abiding in them earthly buſineſſe and callings▪ What the Saints are called from, in three thingsſo as they be never earthly minded: in one word, ſo deſiring, purſuing, having, holding, and parting from the profits of this life, as thoſe to whom God hath ſhewed better things, than any below; yea, and eſteeming of their preſent life it ſelf ſo indifferently, as that they can account the day of their death better than the day wherein they were born.

2 As the Saints in Heaven, being delivered out of the priſon of the body, have all the bolts and chains of their corruption ſtruck off; ſo the godly who have their parts in the firſt reſurrection, have after a ſort changed their lives, and put on a Divine nature, 2 Pet. 1.4. they have bid farewell to the follies of their former times, yea renounce, and as farre as frailty will permit, loathe their ſins; ſaying unto them, as Ephraim to his rejected Idols, get you hence: what have I to doe with you? they that were of the Synagogue of Satan, are now in the Temple with true beleevers. Thus is it ſaid of the hundred forty four p. 351thouſand, that were bought from the earth, that were not defiled with women, but were virgins, that is ſanctified in part, and waſhed from their filthineſs, and will have no more fellowſhip in the unfruitful works of darkneſs, wherein ſometimes they were chief actors.

3 The Saints in heaven never joyn with the wicked of the world any more; that being verified, which Moſes ſpake to the Iſraelites, concerning the Egyptians, The enemies whom your eyes have ſeen this day, you ſhall never ſee more: even to the faithful hate the company of the wicked, with whom they can neither do good, nor take any: whereas before their calling, they were mixt with them, and ran with them to the ſame exceſs of riot. Now their fellowſhip is diſſolved, they are no more Companions with them; the light of the one admitteth no communion with the others darkneſs: and that they are often forced to dwell in Meſech with them, it is the woe and grief of their hearts.

Another part of this agreement, What the Saints are called unto in five things,ſtandeth in the things to which the Saints are called, which are ſundry. As, 1 Look as their chief happineſs ſtandeth in the beholding of the face of God, and ſeeing him as he is, together with their rejoycing in his bleſſed communion; and that moſt ſweet fellowſhip they have one with another; even ſo the chief bleſſedneſſe of the Saints in earth, is their fellowſhip with God and Chriſt, though it bee not ſo immediate as the former. They ſee his back parts indeed rather than his face, and rejoyce after a ſort in his face, but afar off; and as in a glaſs of the Word and Sacraments, not face to face, nor in that brightneſs wherein they ſhall behold him, when they are at home with him at his right hand: but yet what they want in the thing, they want not in deſire to be where hee is, that they may ſee his glory, ſo as they may be ſatisfied with the fulneſſe of it; that they may ſo ſee him, as they may bee like him; that they may drink (not of the ſtreams, but) of the well of life, and ſee light in his light. And becauſe loving him that begat, they cannot but love him that is begotten: the next happineſs to the former, do the godly juſtly eſteem the communion of Saints, placing under God their chief delight in ſuch as excel in vertue.

Secondly, as the heavenly life of the Saints is ſpent in the perfect praiſe of God, wherein they imploy their eternity, keeping in the preſence of the Throne of God a perpetual Sabbath, and ſerving him day and night: Rev. 11.17. & 7.15.Rev 11:17Rev 7:15even ſo beleevers indeavour in their meaſure, that the ſame mind bee in them which was in Jeſus Chriſt, who thought it as his meat and drink to do the will of his heavenly Father: they bring free-will-offerings: they eſteem one day better in his Courts, than a thouſand beſides: and account theſe perſons bleſſed that may dwell in his houſe, becauſe they ever praiſe him. Not that much rebellion and corruption of nature, doth not often dead and dul even the moſt ſanctified; but yet ſomething they get forward; and delight in the progreſs they make to the chearful praiſe and worſhip of God. And this they do, not by fits and ſtarts but imitate that heavenly life in the continual indeavour, to make the pleaſing of God their principal delight, and the chief thing that moſt ſoliciteth them.

Thirdly, as the Saints in Heaven live according to the Law of perfect righteouſneſs, which is the Law and charter of Heaven, and have obtained perfect ſanctification: ſo Beleevers on earth ſet the ſame Law before them, to rule and direct every particular action by, and begin the ſelf ſame obedience: they begin to weigh all they give out or take in by the weights of the ſanctuary, which God hath ſealed as juſt: they follow the Lamb whither-ſoever he goeth before them, whether by voice or example.

Fourthly, as the Saints in heaven enjoy God for the means of all their lives, Rev. 22.3, 5. for hee is their Temple, their light, their Tree of Life, their Cryſtal river, &c. evenſo the Saints in the World, though they live p. 352by means, and muſt not look to reap without ſowing, as once it was, 2 Kin. 19.29. yet injoy they God above all means; and acknowledge that hee is their life, and the length of their daies; that they live not by bread alone, but by every word proceeding out of the mouth of God: that it is hee that giveth them power to get ſubſtance, and bleſſeth their children with increaſe: that hee which cloatheth the Lillies, and feedeth the Sparrows, will cloathe and feed them: yea and more, that before they ſhall want that which is good for them, it all means ſhould fail, hee would ſuſtain them without means, by Miracle: that his Promiſe cannot fail them, when the Indian Mines ſhall come to nought: that his word is means enough, which commandeth the Rock, and it giveth water; and the Winds, and they blow Quails before his Hoſt ſhall periſh.

Fiftly, as the Saints in Heaven would not for all the world forgo their Happineſs for one day, and yet are they not now ſo fully happy, but that they ſtill wait and long for further perfection of their glory; ſaying, Lord, how long, Holy, and Juſt? Rev. 6.10, ſo the godly would not for all the world be ſeparated from their eſtate in Chriſt. A cloud of Martyrs in all ages manifeſ…ed, that all the World, the ſweet of it, nor the ſour, the flattery of it, nor the tyranny, could draw the godly from the fruition of their priviledges in Chriſt. And yet dwell they not in theſe firſt fruits, but wait ſtill for the perfecting of this their redemption. Hence the Apoſtle deſcribeth them by their inſeparable property, 2 Cor. 5.2. Rom. 8.23. which is, to love the appearing of Jeſus Chriſt, 2 Tim. 4.8.

Theſe notes laid together, Examination of a mans ſelf by the former notes.will give witneſs with or againſt a man, whether his converſation bee heavenly, and conſequently whether hee partake of all the former benefits of Chriſts reſurrection. Examine thy ſelf by them: Whether art thou called out of the World in thy affection? whether art thou actually ſeparated from the corruptions that are in it through luſt? whether doſt thou contemn, and avoid vile and graceleſs perſons? doſt thou rejoyce in the fellowſhip with God and communion of his Saints? ſpendeſt thou thy daies in the conſtant praiſe and worſhip of God? frameſt thou thy life according to the Word of God, the rule of all Righteouſneſs? enjoyeſt thou all things in God, and God in all things? prizeſt thou thy preſent eſtate above all the World, and yet longeſt thou for the perfecting of thy happineſs, ſaying, Come Lord Jeſus, Come quickly? this is to converſe in Heaven, while thou art on earth; and to ſeek the things above, where Jeſus Chriſt ſitteth.

Which if it bee, then how few have their converſation there, or are riſen with Chriſt? How few are ſet free from the power of ſin, witneſſeth the general reign of it every where. How many mind onelyonly earthly things; how many minde them principally? How do moſt men ſwim with the ſtream, drinking in the corruptions of the World moſt inſatiably, as the fiſh doth water? How do ſinners combine themſelves againſt God, to run to all exceſs of riot? How unpleaſant and unwelcome a voice is it, to call men to delight in God and his Children? How heavy are they to the parts of his Worſhip? comming unto them, as if they went to ſome puniſhment? How are mens Luſts become their Laws, inſtead of the perfect Rule and Law of God? every man almoſt living as Iſrael when there was no King among them. How do men reſt in the means of their warfare, with-drawing their hearts from the author of it? How few prize the life of Chriſtianity, how many ſcorn it in themſelves and others? How many wiſh in their hearts there were no other life to come, and that they rather had good aſſurance of this which is preſent? and inſtead of wiſhing and waiting, tremble at the mention of Chriſt his comming again? Yet moſt of theſe men, profeſſors of Chriſt: all of them baptized into his name; and all of them will bee reputed p. 353as good Chriſtians as the beſt. But all this forenamed courſe, hath no ſavour or relliſh of Heaven; all that take it up, minde nothing but earthly things; and the end of it, without timely repentance, will be damnation, Phil. 2.19.

IV. The fourth general point, is the time of Chriſts reſurrection, ſet down in the Text to bee the third day.

To underſtand which, wee muſt know that Chriſt lay not in the grave three whole natural days, each of them ſtanding of twenty four hours; for then hee ſhould have lain ſeventy two hours, and have riſen alſo on the fourth day; whereas hee lay not in the Grave above thirty nine hours, and rize on the third. But the Scripture uſeth a grace, or form of ſpeech, Synechdoche.whereby two parts of daies are called by the whole: and three daies put for the time which paſſed in three ſeveral daies; every day having his night belonging unto him.

The firſt day of the three, ſaith Auguſtine, is to bee reckoned by his latter part, in which Chriſt was dead and buried, not paſſing three hours of the four and twenty; yet ſo as both the night before when the Jews day begun, and the moſt of that day was ſpent in taking, examining, whipping, miſuſing, condemning, and executing him. The ſecond day is to bee accounted wholly and perfect; from the evening of the day before the Paſſeover, to the evening of the Sabbath following; ſtanding of full four and twenty hours. The third day is to bee accounted from the former part of it, beginning at the evening of the Jewiſh Sabbath: for Chriſt lay all night, neer twelve hours, in the grave, and roſe in the morning betime about the midſt of that natural day, ſtanding of four and twenty hours. And thus is Chriſt truely ſaid to have riſen the third day.

Now that Chriſt ſhould riſe the third day, and no ſooner, nor later, theſe reaſons ſhew.Why Chriſt would riſe no ſooner than the third day.

1 Hee muſt riſe the third day, according to the Scriptures, 1 Cor. 15.4. For they had foretold this to bee the particular time, Hoſ. 6.2. After two daies he will revive us; and in the third day hee will raiſe us up; namely, in his own perſon: for wee alſo were raiſed with him, as wee have ſeen. The Scriptures had alſo further figured this diſtinct time in the type of Jonas, who having lain three daies and three nights in the belly of the Whale, was the third day caſt on the dry land: as our Saviour himſelf while hee was yet alive, expounded of himſelf, Matth. 12.40. As Jonas was in the belly of the Whale three daies and three nights, ſo ſhall the Son of Man bee three daies and three nights in the heart of the earth.

2 It pleaſed him not to riſe ſooner: hee would not preſently come down from the Croſs, nor revive himſelf before hee was buried, nor riſe preſently after hee was laid down, as hee eaſily could; becauſe hee would manifeſt that hee was truely dead: as alſo becauſe hee would lead his Church into ſome ſuſpence, therefore hee roſe not till the caſe ſeemed deſperate: Luke 24.21. Wee truſted that it had been hee that ſhould have delivered Iſrael: and as touching all theſe things, this is the third day that they were done.

Again, hee would no longer defer his riſing. Why he would no longer defer his riſing.1 Leſt hee ſhould utterly have endangered the faith of the Diſciples, which in that ſhort time was ſore ſhaken; as not onelyonly the former example, but the heavineſſe of the Diſciples themſelves to beleeve the news of it, and wilfulneſs of Thomas, plainly bewraveth.

2 Becauſe upon this event and keeping touch in this very circumſtance of time, hee had laid all the credit of his Perſon, Miniſtry, Doctrin, Miracles, Life and Death. For when they come to ask him a ſign to prove himſelf the Meſſiah, hee referreth them to this event after his death: that when they had deſtroyed the Temple of his body, if hee did raiſe it either after or before p. 354the third day, or did not on that day raiſe it, they ſhould never take him for the Meſſiah. And of this very circumſtance Angels and men had taken notice from his own mouth, Luke 24.7. when the women came to the Sepulchre to ſeek Chriſt after he was newly riſen, the Angels told them, he was riſen, he was not there: and further wiſheth them to remember what he had ſaid to them while he was with them, that the third day he muſt riſe again: nay not only his friends, but his very enemies had got this by the end, and therefore came to Pilate, ſaying, Sir, we remember that this Deceiver ſaid, that he would riſe the third day: let us take ſuch order that the laſt error become not worſe than the firſt.

3 The bleſſed body of Chriſt was not to enter into the leaſt or loweſt degree of corruption, and therefore he would lye no longer in the houſe of corruption.

Queſt. But how could his body be preſerved ſo long, ſeeing Lazarus his body, and our bodies in that time enter into many degrees of it?

Anſ. Chriſt was indeed balmed and ſweetned with Odours: but all this could not have preſerved him, if his ſoul and body had not now been …aced from ſin, the mother of corruption.

Obj. But he had ſin imputed unto him.

Anſ. Yea, but he had overcome all that, and ſlain it on the Croſſe: for had he not deſtroyed it, himſelf had been deſtroyed by it, and ſubdued for ever under the corruption of it. In all which regards, that is verified which himſelf being riſen, affirmed, Luke 24.46. Thus it is written, and th… it beh…eveth Chriſt to ſuffer, and to riſe again from the dead the third day.

Other things the Evangeliſts obſerve in this circumſtance: as that it was the firſt day of the week; that is, the firſt day wherein hee had created the Heavens and the Earth, and wherein he would create now a new Heaven, and a new Earth; and as before he had ſet up a marvellous frame of the world, but ſin…e exceedingly ſhaken and defaced by ſin, he would now reſtore the world again▪ and repair the ruines of it, by aboliſhing ſin: as formerly he had filled Heaven and earth with the glory of his power in Creation; ſo would he now fill them with the glory of his power in Redemption, which is a ſecond creation. Hence is it, that that day is now converted into the Chriſtian Sabbath▪ and called the Lords Day, Revel. 1.10. or if you will, Sunday; but not as the Heathen, Chriſt roſe early, and what we learn thencein honour of the Sun; but as Chriſtians, in honour of the Sun of righteouſneſſe. Again, the Goſpel noteth, that this our glorious Son …ſ… about Sun riſing, early in the morning, or a little before it, Matth. 28.1. To ſhew unto us,

1 The power of his God-head, who could while his body was dead, perform the promiſe which he had made alive, even in the inſtant of which hee had ſpoken.

2 The impotency of his enemies, who although they watched him, f…l… him up, laid an heavie ſtone upon him, were every way cautelous to keep him d…wn till the third day was paſt, and he not ſtealing away ſecretly in the d…d time of the night, but …oſe with noyſe and warning, even in the morning, ye… could they no more ſtay him, than they could the Sun from riſing and running his courſe.

3 The benefit which the world of beleevers obtain by his riſing again ſet down by the Evangeliſt, Luke 1.78. Through the tender mercy of our God the day-ſpring from an high hath viſited us, 79. To give light to them that ſ… in darkneſſe, and to guide our feet into the way of peace. The Chronologers further obſerve, that this was the day wherein Moſes led the Iſraelites through the Sea, wherein all the troops of Pharaoh and his Hoſt were drowned: Even to our Lord Jeſus this third day, led all the Iſrael of God out of the ſpiritual Aegypt of blindneſſe and filthineſſe; but gloriouſly triumphed over all the p. 355bands of Satan. Sin, and Death: all which were ſunk like a ſtone into the bottomleſs pit of Hell. Other obſervations concerning this day might be inſerted out of Authors, which becauſe I ſee no ſound ground for them out of the Scriptures, I will omit them, that I may now come to the leſſons which out of this circumſtance, we may draw for our further inſtruction.

Firſt, we learn hence, All the promiſes of God are accompliſhed in their du… ſeaſonthat all the promiſes of God ſhall be in due ſeaſon accompliſhed, whatſoever may ſeeme to come between them and us. For ſeeing Chriſt being dead, both could and did perform his promiſe to his Church, will not hee much more being alive and in his glory doe it? The Iſraelites had a promiſe of a good Land: they muſt in the mean time ſuffer much oppreſſion in Aegypt, for the ſpace of four hundred and thirty years together: but the ſelf-ſame night, Exod. 12.41. when the term was expired, they went out againſt the heart, and yet at the entreaty of Pharaoh and his people. In like ſort Joſeph had a Dream, that the Sun and Moon, and the twelve Starrs ſhould worſhip him: in the mean time he muſt be caſt into the Pit and Dungeon, where hee can ſee neither Sun, Moon, nor Starre: many days and years paſſed wherein he ſaw nothing but the clean contrary, and yet in the due ſeaſon of it, this dream was accompliſhed. And the reaſon is, becauſe,

1 God is true of his word, he cannot lye, nor repent: and

2 He is able to fulfill whatſoever paſſeth from his mouth: for ſhall any thing be hard or impoſſible to God? or ſhall any power, or death, or the grave it ſelf falſifie it? Lean thy ſelf then upon this truth of God: haſt thou a promiſe of outward or inward peace, health, wealth, or any other good thing, which thy heart can wiſh? hold this promiſe faſt in the midſt of thy heart; wait for the accompliſhment of it; it ſhall not fail thee, ſo farre as thy Father ſeeth good for thee: if it be delayed and deferred, even this alſo ſhall turn to thy beſt. Haſt thou a promiſe of life everlaſting? hold it by the faith of thy ſoul, as the aym and end of all thy faith and religion: for all the miſeries of this preſent life ſhall not be able to defeat thee of it. Haſt thou the promiſe of the reſurrection of the body after death? ſtick to this Article of thy faith alſo: nothing could hinder the riſing of thy head, no more can let, but the members ſhall be where the head is: not the grave, not fire, not water, not the bellies of beaſts or fiſhes, but they ſhall give up their dead, and further the accompliſhment of the word of their Creator.

The ſecond obſervation is, The L… denieth n t to help his children although he delay them till his own due time be come.that as the Lord of life raiſed not his Son as ſoon as he was dead, but he muſt lye in the grave two days, yea and the third alſo, till his caſe ſeemed deſperate to the Diſciples themſelves: even ſo may the members of Chriſt lye long in the graves of their miſery, yea, ſo long, as their caſe ſeemeth deſperate; and all that while, the Lord not only deferreth, but ſeemeth to deny their help, and utterly to neglect them. Abraham had the promiſe of a Son by Sarah; he looked every year for him, ten, twenty years together, nay till the thirtieth year, till it was not with Sarah as with childing-women, in ſo much as ſhe laught when ſhe heard it, the caſe in nature was deſperate: who would have thought but that God had forgotten his promiſe: which Abraham himſelf in all that time (if God had not ſhoared up his faith) might have forgotten: but though long firſt, yet at length the Lord found out a time fit enough to bring his word to paſſe. David in like manner had the promiſe of the Kingdom, but in the mean time he was ſo traced and hunted by Saul, that he ſaid in himſelf, I ſhall ſurely one day fall by the hands of Saul; but howſoever the Lord ſtill deferred his promiſe, he knew not how to break it: the Kingdome was rent from Saul, and given to him that was better than he.Why God delayeth to anſwer his children. Reaſons.

Now the chief Reaſons of this dealing of the Lords with his Children, are theſe,

1 In Gods delaies there is a ſeaſonable time for all the graces which he giveth p. 356to be ſet on work, ſuch as are faith, patience, hope, prayer; all which ceaſe in the accompliſhment.

Secondly, hee will have his childrens caſe often deſperate, that his own hand may bee acknowledged in giving them unexpected deliverance. How could Iſrael but acknowledge his out-ſtretched arm in their delivery, when they ſaw nothing but the mountains before them, the enemies behind them, and the ſea as a wall on either ſide? and if the Lord had delivered them before they came into the bottom of the ſea (as he eaſily could have done) the glory of his work had been obſcured, which all ages ſince have admired and extolled till this day. How did Jonah and the Ninevites acknowledge the finger of God, in calling him to that Miniſtery, when as he ſeemed utterly caſt away, being buried in the Whales belly three days and three nights? for when by the powerful Word of God, the Fiſh was commanded to caſt him on the dry ground, what a worthy fruit of converſion it had in them generally, the Hiſtory doth declare. What great glory the Lord won to himſelf by ſaving Daniel, (not from the Den,) but from the Lions teeth in the Den: and the three children, (not from the Furnace,) but the very fire in the Furnace; it appeareth, in that the very Heathen Kings themſelves made publick Edicts, that no God, but Daniels, and no God but Shadrachs, &c. ſhould bee worſhipped through all their Dominions, becauſe no God could deliver their worſhippers as hee had done.

Thirdly, the Lord often longer abſenteth himſelf from his own children, that when he is returned, they might make the more account of him; it pleaſed him to deal herein as a Mother with her child, who although ſhe bee tender enough over it, will ſometimes get her out of ſight, and behind a door; in the mean time the child falleth and getteth ſome knocks, and all this to make the child perceive its own weakneſſe, and depend upon her ſo much the more. Example hereof we have, Cant. 3.4. when the Church had ſought her beloved in her bed, in the ſtreets, among the Watch-men, and found him not, at laſt, after much ſeeking and ſorrowing after him, ſhe findeth him whom her ſoul loved: then ſhe took hold on him, and would not let him goe, till ſhe had brought him to the houſe of her mother.

Vſe 1. Tedious and heavie afflictions may not bee an argument of Gods hatred. It is a ſimple opinion of ſimple people, that God loveth not that man, who is exerciſed with any ſtrange croſſe, eſpecially if it be more laſting and lingring upon him. Lingring afflictions no ſign of Gods hatred.Why doſt thou not conſider, ignorant man, that the Lord ſuffered his own wel-beloved Son to lye in the Grave till the third day, before he raiſed him up? What ſayeſt thou to the Iſraelites in Aegypt, did they ceaſe to be the people of God, or to be dear to God, when the heavieſt tasks were laid upon them? Whoſe bloud was it that Manaſſeh made the ſtreets of Jeruſalem run with, but the Saints? In the Perſecutions of the Primitive Church, we read of thirty thouſand of the dear Saints of God put to death in ſeventeen days under the Tyrant Maximinian, and as many chained under met als and mines, Who was it that asked if the Lord would abſent himſelf for ever, and whether his mercy was clean gone for evermore? Was not this the voyce of David, a man after Gods own heart? Wouldſt thou hear the ſtyle of Gods children in the Scriptures? thou heareſt them called worms of Jacob, dead men of Iſrael, Iſa. 41.14. Wouldeſt thou know their ſtate? neither is that unanſwerable to that ſtile: read Heb. 11. from verſe thirty five to the thirty ninth, They wandred in Sheep-skins, and Goat-skins; and they (of whom the world was not worthy) were baniſhed the world, as unworthy to live in it. Impoſſible therefore it is, as Salomon teacheth, to know love or hatred by any thing before a man, Eccleſ. 9. A man may be a Dives, and a Devil, or little better: another may be a Lazarus, and a Saint. Fat paſtures, for moſt part, threaten ſlaughter, when lean ware need not fear the Butcher.

p. 3572 In tedious and heavy afflictions, and graves of miſery, preſcribe not unto God, neither the time, nor the manner of thy releaſe; but leave all to him, in whoſe hand, times and ſeaſons, and means of deliverance are. Wee would not by our good wills lye one day, no not one hour under affliction: our ſpirits are as ſhort as Jehorams was; what, ſhall I attend any longer upon the Lord? is not this evil from him? Some croſſes more ſmart and durable, why.And hence are all thoſe murmurings and complaints; Oh, never was any in ſuch miſery, or ſo long, as I am. But the Lord knoweth what hee doth, and whom hee hath in hand. Hee ſeeth perhaps,

1 That thou haſt ſtrong hidden corruptions; thy hard knots muſt have hard wedges, as hard bodies ſtrong potions. 2 It may bee, thou waſt long in thy ſin before thy converſion, and thy Croſs is the longer, to be a means to bring thy old ſins into freſh memory, that ſo thou maieſt renew thy repentance. 3 It may bee, thou haſt ſince given ſome great ſcandal to the Church, and ſo thy correction abideth, till thou haſt teſtified thy repentance.

4 Thy heart perhaps can tell thee that ſome other croſſes of ſome other kinde have been neglected, or would not have ſmarted half ſo much: therefore the Lord will have this to ſtick by increaſing the ſmart, and with-drawing his comforts, till thy great heart bee made to ſtoop. 5 Look whether ſome luſt, as yet not denyed, lendeth not a ſting to this croſs above all the former: whether thy heart bee over-maſtered, or fretful and peeviſh; for even ſo wee deal with our Children, who when a little ſmart doth but ſet them on frowardneſs, wee meeken and overcome with more ſtripes. 6 Or elſe the Lord in mercy lingringly doth correct as thou are able to bear, to bend thee and work thee to good: whereas, if hee ſhould bring his chaſtiſements roughly, and at once, it would break thy heart: great cauſe therefore haſt thou to ſubſcribe to his wiſdome, whoſe waies are all juſtice and mercy.

3 Hence wee fetch our aſſured comfort, The Lord will ſeaſonably remember his children, at leaſt the third day.That as God delivered his Son the third day, ſo will hee alſo ſeaſonably deliver us. What if wee ſeem to be dead in our graves, deſpiſed, neglected, and forgotten one day, yea, the ſecond? yet the third day commeth: Hoſ. 6.2. After two daies hee will revive us, and in the third day hee will raiſe us up, and wee ſhall live in his ſight. This made Abraham hope above hope: In waiting, I waited, ſaith David; that is, I continued waiting on God. Job after darkneſſe hoped for light. It may bee the third day is not yet come. Thou art not yet come to the Mountain where God will provide: nor thou art not yet in that extremity which is Gods opportunity. Iſaac muſt not ſit at home, but take a journey of three daies to bee ſlain; hee muſt not bee ſent back the firſt of ſecond day, but the third day (yet not before hee bee bound on the altar, and the ſtroke of death a fetching) is hee taken from off the wood.

Is the Lord a killing thee? yet truſt in his mercy: God ſeemeth indeed not to know his own Children ſometimes, but to bee deaf at their prayers: to have broken the bottle wherein hee was wont to preſerve their tears: but hee knows us well enough, ſaith Paul, 2 Cor. 6.9. though wee think our ſelves unknown: and therefore wee are ſometimes, as dying, but yet wee live: chaſtened, but not killed; yea killed, but not overcome. Hee ſeemeth now to know none better than the wicked: but the third day commeth, and putteth as great a difference between them, as it did between Pharaohs Baker and Butler, Gen. 40.13, 19. the third day ſhall lift up the head of the one, and reſtore him to his office; but the ſame third day ſhall take the head from the other, and ſhall hang the body on a tree for the birds to eat the fleſh from it.