Exposition of the Apostles Creed

1. 〈 in non-Latin alphabet 〉 , He was raised.

Which yet we must not so mistake, as if any other had raised him besides himself. For as Bernard, alios credimus resuscitatos, Christum resurrexisse. The Angels sermon to the women is, He if risen; Elisha restored a child; Peter Tabitha; but others, not themselves. The Saints which rose after the resurrection were patients while the act was done upon them; whereas Christ rose not virtute aliena & precaria, but propriâ, not by other or any precarious, but by his own might and power. Power he had to lay down his life, and power to take it again: and therefore he bade the Jews, Destroy, &c. but know yet, that I will raise it.

The Scripture I know speaks sometimes passively, He is raised; sometimes actively, He rose. And that you marvel not at it, St. Paul hath lent us a distinction to remove the scruple; He was crucified through weakness, but he lives by the powor of God. Christ was an extraordinary person, composed of two Natures, God and Man, and therefore he did participate of the properties of both. What so proper to man as weakness? what so peculiar to God as power? He was then a weak man, and a powerful God; as he was crucified, so he was weak; but as he rose to life, so he was powerful. His Deity was never parted from his Humanity, no not when his body lay breathless in the grave. The body is laid in the grave, the soul is resigned; the God is eternally united to them both without any possibility of divorce. The soul in his agony feels not the presence of the Godhead; the body in the grave feels not the presence of the soul; yet as the Fathers of Chalcedon say truly, 〈 in non-Latin alphabet 〉 , indivisibly, inseparably is the Godhead with both these still, and ever one and the same person: He was then raised, and yet did rise: The power of his Godhead did raise the weakness of his Manhood from those uncomfortable sorrows of the grave. He riseth as God, and is raised as man. Deitas quae ab utrâque hominis substantiâ non recessit, quod potestate divisit, potestate conjunxit; The Deity which never departed from his body nor soul, what it divided by power, conjoined again by the same power.

2. And how easy might this be, since his Grave was but his Bed? thither he went to take his rest, and when he had slept there, he prefixed time, he rose from thence, according to the Prophesy that went of him, I laid m • down and slept, and rose again, for thou Lord makest we dwell in safety. When he was to die, no man took his life from him, for he gave up the ghost, 〈 in non-Latin alphabet 〉 , he gave it up. Quis quando vult tam facili dormit? he died as easily as we go to sleep, and therefore raised himself more easily than we wake. As the Passion of Christ was, as I may so say, the sleep of his Deity, so also the death of Christ was the sleep of his Humanity.

Two privileges belong to sleepers. One is Incorruption; The other is hope of Resuscitation, In those that sleep, though Morpheus binds all the senses, and restrains their operations, yet in sleep there is an immunity from corruption. For when this sister of death is pleased to unloose her bonds, every sense and part is in the self same integrity, if not better than what it was when we lay down. Thus was it with our Savior; he laid himself down to rest in his grave indeed, but he was free among the dead; he had a liberty that never any dead man had besides himself. For whereas other dead bodies are resolved into dust, God would not suffer his holy one to see corruption. He rose as entire from the bed of his grave as when he lay down: Otherwise death should have had dominion in part over him.

The second privilege is Resuscitation. Men go to bed with a purpose to rise again; so did our Savior go to his grave, not to lie there beyond a set time, but when he had sweetened and perfumed that bed for us, to take his leave, and return to life. For

2. 〈 in non-Latin alphabet 〉 . He was raised.

And that Christ is again risen from the dead, there is evidence enough to persuade any man, except him who is possessed with obstinacy, and the spirit of conrradiction. The books are open; and if ether the Praedictions of the Prophets, the witness of Angels, his own Apparitions, the opening of the graves after he rose, the malicious tales of his very enemies, the testimonies of many men and women, the valor and constancy of those who died for the witness of it, the multitude of those who quickly embraced and believed it will satisfy, he that runs may read and hear enough to confirm him in this truth. Et quid testium satis, si non hoc satis? And if this cloud of witnesses be not enough, men deserve to be under a cloud of error still.

1. First, what evident Praedictions are there of our Savior's resurrection, both by others, and himself! His holy Ptophets foretold it, Job was assured of it; I know that my Redeemer liveth. David saith it plainly, Thou shalt not leave my soul in hell, neither shalt thou suffer thy holy One to see corruption. Isaiah foretelleth it, He was taken from prison, and from judgment. Jonah was a Type of it; and the Prophet Hosea confidently avoucheth it; He shall quicken us again after two days, in the third he shall raise us up, and we shall live in his sight.

Thus much was promised and hoped for by the Prophets before his appearance in the flesh, and while he lived he averred as much. How often did he tell his Disciples that he should go to Jerusalem, be crucified; and that he would rise again the third day? he plainly did affirm to the faces of his greatest enemies, that if they destroyed, the • emple of his body he meant, he would raise it up again in three days. The incredulous Jews would needs have from him a sign, and none they should have, and none he would yield to, but that of Jonah; three days the Prophet in the whales belly, and he three days only in the heart of the earth. Had he assigned some long time for his return from death to life (as Mahomet promised his Sarracens after 800. years) the falsehood might have been hid by length of time. But taking no longer to make good his promise then three days, 'tis evident he meant to perform; for otherwise the fraud would soon have been detected. And it seems that his intentions and promises were well enough known, not only to his friends, but even to the Jews his enemies. Why is it else that they press Pilate, and put him in mind of his words? Sir, we remember that this deceiver, (so they blasphemed) said, while he was yet alive, after three days I will rise again; they could you see, call it to mind and remember it. Et ut praedixit, sic revixit; he gave warning that it should be so, and he fulfilled it. Come hither thou malicious Jew, and see how thou art taken in thine own snare! Why dost thou with so much diligence secure the Tomb? Christ will prove to thee a deceiver indeed, sed pius non malitiosus; deceive thee he will, but out of power and love, not out of malice and cunning. For all thy seals, and stone, and watch, deceive thee he will; for he will rise as he foretold. Where's the man that but now said, if he would come down from the Cross, he would believe in him! for whether is it a greater miracle for a living man to descend from a tree, or for a dead man to descend from a grave? Behold, the Sepulcher is open, you may stoop down and enter if you please, but there you shall not find him, for he is risen as he said.

2. He had said it, and at that time two Angels came from Heaven to witness that he said true; so is the Text, As Mary stooped into the Sepulcher she saw two Angels in white sitting, the one at the head, the other at the feet, where the body of Jesus had lain. Their words, their place, their habits, their site, their order are all ample testimonies of the resurrection.

Their words were reprehensive, Why seek ye the living among the dead? everything is to be sought in its proper place; and a grave is no proper place for a living man. Oh you devout women, carry back those sweet Odours which you prepared for your Masters body; for your and our Lord lies not here dead, but doth triumph in life. Let your eyes be your judges, Come and see the place where your Lord lay: He lay there, but now we sit here to witness that he is gone.

For what have Angels else to do in a grave? for to see those immortal spirits in the house of the dead, was but a strange sight a sight never seen before; never till Christ's body had been there; this the first news of Angels in such a place. Blessed Angels never but in a blessed place: And such was this since Christ lay there, even this house of death blessed. There was a voice heard from Heaven, Blessed are the dead; precious the death, glorious the memory of those who die in the Lord. 'It is not then without a great mystery, that the Angels descend and sit here, that that should be the place for Angels, that was the place for worms: Their errand is to declare, that their Lord as well as ours is risen from the grave, and upon it a great change was like to ensue in that place, to wit, That death should no more have dominion over him, nor over his.

And as the place in which they were, so also the color in which they appeared, was an evidence of this. I suspect, shou • d a man have seen an Angel upon the day of Christ's passion, he should have seen him in a black mourning weed: the habit which the Sun wore that day for three hours, makes me judge so: But this of white is a fit Easter-day color, for it is the color of those that must rise to glory; whom therefore Tertullian calls resurrectionis Candidati. Which when Christ would represent on the Mount; His raiment was all white, no Fuller on earth could come near it. Candida Angelorum stola, resurrectionis gaudia demonstrate: The Angels white stole, puts us in mind of those whi • e robes, in which the Saints at their rising shall walk.

Farther yet, their sight was a position well beseeming the resurrection; for they were sat to take their rest, as we ordinarily say, Sit down and rest: Such is a grave now become to God's servants, a place of rest; of rest, not from our labors only, so the beasts rest when they die; but as the Psalmist, a rest in hope; hope of rising again to the members, by virtue of the head, whom the Angel said was risen, and hope to enter into the rest above, And sit down with Abraham, Isaac, and Jacob in the kingdom of God.

Lastly, the Angels order in sitting is not without a Mystery, one at the head, the other at the feet; Such a thing there will be at the resurrection of the just; difference of places, difference of glory then, some set on the right hand, and some on the left in his kingdom; All shall have glory enough, though not all an equal degree of glory.

3. But that which exceeds all testimony of Angels, was the frequent manifestation of himself after he was alive to his appall'd, dismayed, forlorn, afflicted followers. This he did twelve several times; First to Mary Magdalene apart, then to the other women with her, after to his Disciples, sometimes to one or two alone, sometimes to the whole body together, and at last to five hundred brethren at once; all which apparitions are able to resolve any spirit that sets not himself on purpose to resist the truth. I had almost said he appeared to the dead; sure I am his power did; for after his resurrection, many of the bodies of the Saints ar se and came into the holy City, and appeared to many. The women saw him, the men touch him; one puts his fingers into his wounds; he eat, he drank, he conversed with his Disciples often, and for many days; why then should any man deny that he is risen? Of which St. Luke, and Saint John were so confident, that the one writes, That which we have heard and seen, we deliver unto you; and the other, That which we have looked on, and our hands have handled of the Word of life, that we declare. Credible facit videntium certitudo: In a matter of fact can there be any testimony surer than his who is an eye witness? These they were, and that their witness be the less doubted, they were not credulous men, easy of belief, such as would take up anything and report it at the first bound: But slow of heart to believe all that the Prophets had spoken. Never was matter carried on with more scruple and slowness of belief, with more doubts and difficulties (I mean not by the world, but by the Disciples themselves) than this of Christ's Resurrection. Mary Magdalene saw him alive, and reported it, but they believed her not; the two that went to Emmaus saw him and reported it, them they believed not neither; divers women together saw him, and came and told his Disciples, but their words seemed unto them 〈 in non-Latin alphabet 〉 a very gossips tale; they all saw him, and yet seeing him they doubted. When they were put but of doubt, and told it to one that was absent, Thomas by name, 'tis known what his stifness and peremptoriness was: He believe it? no not he, he would believe ner'e a one of them all, except he might not only see with his eyes, but feel with his fingers, and put his hand into his side, he would not believe. The testimonies of so many eye-witnesses, so cautelous, so wary, so incredulous till confirmed, makes the matter past all doubt. And this their suspense was profitable to posterity, for dubetatum est ab illis, ne dubitaretur à nobis; God suffered them to doubt, that we hereafter should never doubt more of it: their incredulity so dispelled should confirm our faith.

4. Long it was you see before they believed; but they were not so incredulous before, as confident now: they aver'd it boldly and, unanimously before the whole world: Dye they would rather than deny it, nay die they would rather then they would be silent, and not publish it; commanded they were to the contrary; had they but he'd their tongue all had been well, but this they would not do: 〈 in non-Latin alphabet 〉 , Be it known unto you, saith Peter, that Jesus of Nazareth whom ye have crucified, is by God raised from the dead. And what got they by being so forward? nay, what did they not lose? Their life, their liberty, their Country, their livelihood, all they had to lose; all they might have saved, and said nothing; but their mouth could not be stopped, even to the last drop of blood, to the last gasp they expired with this Article, Jesus is ris n. Credibile facit morientium fortitudo. The courage of them who died for his Name, may make an infidel believe it: tell me what comfort had it been to these men to have devised all this? what encouragement could they have had in those doleful afflictions in a manifest untruth? Their sorrow would have been the greater, their constancy the less, when their own heart should have given their tongue the lie. That then they thus persisted in it, that unanimouslly, not one, but all, and persisted ro death, is an argument beyond control.

5. But to proceed; By whose power was it that they cast out Devils; by whose power was it that the • healed the Criple; by whose power was it that they who were un • etterd men, that could speak but one language, and scarce that well, should convert so many Priests, so many Philosophers and wise men to the Faith? It is a senseless thing to say, that a dead man should have the power to move and stir in the hearts of the living; that a Jew or a Grecian should forsake his old religion, and casting away his gods, worship one that was crucified, is beyond belief, had the evidence been to be contradicted. Who will ever believe, that a man forsaken of life, and able to do nothing, should be able to hinder, or alter the actions of living and active men? And yet thus it fell out, By the testimonies of those poor men bearing witness to the world, that Christ was risen; the adulterer left his adulteries, the murderer his cruelties; nay, which is beyond all reason, the feigned gods of those times forsook their Te • ples and Oracles, the devils having no longer power to delude the world with their ambiguous answers.

Hear, O you despisers, and wonder! How could the ashes of a dead man ever prevail so much with the living, that upon the confidence of life therein contained, they should willingly forego wife, children, goods, good name, and life itself, with such alacrity and magnanimity, that their enemies held it for a ruled and resolved case? there is no Christian living that feareth death. This strange alteration in the world, these silly men could not have effected, had their witness been any way loose or controlable; for force they had none to do it. I read not of any one of the Apostles that went to preach with a sword by his side; That's for Mahomet and his followers.

Farther yet, they to whom they preached this Truth, were no Babes; the Cities where they delivered it no obscure places. Rome was caput orbis, gentiumque; the Queen of Nations; Corinth among the great Mart-Towns of Europe; Athens the famous School and Seminary of Learning; Eph • sus well known and frequented for the great Deity of Diana. In these places were the wisest men for Counel, the subtilest for traffic, the wittiest for disputes; and the most accomplisht for their irreligious mysteries. Here, if anywhere, these poor silly men, tha • believed in a crucified God, whom they reported to be alive, were most likely to find contradictions and opponents, and yet so confident they were of this Truth▪ that Jesus was risen, that they durst publish it in their Schools, in the Synagogues, in the streets.

And the success of this their declaration, is an evident argrment of the Truth, that without any human motives (for what could they promise, or did they, except poverty, scorn, contempt, afflictions) whole Nations quickly were of their judgment. Had it been otherwise, to what purpose had it been for Saint Paul to have written Epistles to the Churches of Rome, of Corinth, of Ephesus? &c. Why did the other Apostles write to the dispersed in Asia, had not they, to whom they wrote, been convinced in their consciences, that what they wrote, was true?

It is the fashion of such as publish an untruth, to betake themselves to some obscure place first, where when they have gained upon the ignorant, then they attempt farther. So Mahomet sowed his blasphemous seeds at a poor obscure village in Arabia. 'It is known too well what stuff hath come out of Conventicles; but as Christ rose or Jerusalem, which was the City of the great King, the glory and joy of the whole earth; so also was this doctrine published first at Jerusalem, where the contradiction it found was by the invention of a senseless, incredible and notorious lie. Well therefore hath Calvin observed, as the friends and followers of Christ were preachers of his Resurrection, moriendo, by dying; so also his enemies became proclaimers thereof, vel tacendo, vel mentiendo; the Grecians by their silence, and the Jews by reporting an incredible tale about it.

6. This grand lie was first invented by their Rulers, and after broached by the Soldiers, and this it was, That his disciples came by night and st • le him away while they slept; but what likelihood or possibility can there be in this? do not they who raised the slander, show themselves the starkest fool • , even in that they purpose to show their wisdom. Was there not caution and provision enough before hand? was there not a great stone rolled to the mouth of the grave? a seal set upon the stone? and a watch appointed to attend the sepulcher? What probabiliy then was there, that his disciples should come thither, break up the monument, take away the body, and carry it away, never more to be seen or found without the espial of someone or other that attended there? The stone was so grear, that it could not be carried, rolled it was to the mouth of the sepulcher, nothing was like to remove it but some engine; and yet amidst all this heaving and shoving, not a soldier there could observe or hear it!

But youl say they were asleep; rather you should say they were dead, especially the ground shaking and tottering under them by the earthquake. But 'tis strange, that among a guard relieved at set hours, everyone of them should be so careless, every eye so heavy; one or two might sleep, but that all should be fast, is miraculous. But grant that it was so, all asleep; The Jews were put to it for a witness, that bring in sleepers, as if such could report what they knew not; would you not deride that man that should bring to the bar a witness to relate what was done while he slept? It is Augustine's dil • mma, O mali, O pessimi; O evil, O wicked fellows, either you were awake, and then you ought to have taken better heed, or else you were asleep, and then knew not what was done; how did you know that they were his disciples, who came and stole him away, rather than any other?

Stands it with reason, that a few, dismayed, heartless men, so afraid, that they fled and left him, while he was yet alive, should on a sudden grow so courageous, as to venture upon a guard of soldiers, and steal a dead body, which to them could bring no profit and less comfort, but serve only to increase their grief and sorrow?

Lastly, had they come to have stolen him, who will ever believe, that among a guard they would have staid so long as to unwinde his body, loose his feet, unbind his head, and dispose of these exuvias sepulti, these fine linen cloths in several places! a thief would not have discovered so much folly, as to have been so curious about trifles, stood stripping, and wrapping, and laying them by parcels one by one; he rather would have taken away the whole with him, and disrobed it after; which the Christian Poet Sedulius hath thus excellently expressed:

7. But why do I fight against an unworthy falsehood with human reason, when God gave the very Dead life, and a tongue to testify that his Son was risen! For after Christ's resurrection, many bodies of the Saints, which slept arose, and came out of their graves, and went into the Holy City and appeared to many. This was after his resurrection, to show that he was the first fruits from the Dead; he rose first, they after by his power. When Lazarus was raised, did any other accompany him? when the man was revived by the Prophets bones, did the other graves thereby open, and set at liberty their prisoners? What power ever before this time, or since, hath caused those walls of earth to gape, and split, and redeliver many of her dead at one time? Were there no other argument to prove that Christ was risen, then the reuniting again of these good souls to their cold deadened bodies; yet this one were enough, for the witnesses were holy, and many, Saints, and a multitude of Saints. If Dives thought a Sermon preached by the mouth but of one from the dead, were more effectual for the conversion of his five brethren to repentance, then all the persuasions of Moses and the Prophets: how powerful then should be the tongue of Saints, of many Saints, of many Saints arising at once from the Dead be to persuade men, that Christ is risen?

To collect all, If Angels, men, women, strangers, disciples, frieads, foes, a whole cloud of witnesses: if the emptying of the sepulcher, and leaving the linen cloths; if the amazement of the watch, subornation of the high Priests and Elders; if the letter of Pilate to Tiberius; if the sending down of the Holy Ghost; if the gifts then and after given; if the miracles wrought in Christ's name; if the sudden and miraculous conversion of the world; if preaching, living, and dying in that belief be enough to beget credit: Then Christ is risen from the dead, and now he dieth no more; death hath no more dominion over him; rather he hath dominion over death; For he is alive, but was dead, and behold he is alive for evermore, Amen: And he hath the keys of Hell and death.

Some man may perchance marvel why I have been so punctual to prove an Article of Faith? Before I be condemned, hear my Apology. First, I have done in it respect of Christ's enemies that thereby the mouths of all contradictors might be stopped; and there can be no exception taken against this relation, which will not be as strong to prejudice any Narrative of any matter of fact though never so manifest, which a man hath not seen with his own eyes; to which let a man give way, and a man may almost deny anything, but the Sun shines. Next, I have taken this pains for the comfort of Christians, because upon the resurrection of Christ depends our chief happiness. For if Christ be not risen, our faith is vain, we are yet in our sin.

This is that which Saint Paul in his answer to Agrippa called the hope of the fathers, and I may say as properly it is the patience and faith of the Saints; without this our preaching is vain; If Christ be not risen, pull down Temples, destroy your Churches, burn the writings of the Prophets and Apostles, stop your ears at the voice of the charmer, charm he never so wisely; praise the living more then the dead in the Lord; and practice that Epicurean lesson, Let us eat and drink for tomorrow we shall die: For as in every action the virtue that moveth the Agent to undertake it, is the hope of good to come; Virtus agendi spes futuri: He that soweth, soweth to reap; and he that fights, fights for victory. So take the hope of the resurrection (which depends upon this of Christ's) and all the conscience and care of godliness will fall to the ground. That therefore your faith should be stronger, your hope better assured, and your alacrity in the way of godliness more quick and spriteful and better confirmed, I have laid this for a foundation, that Christ is risen, and proved it I hope very evidently and sufficiently.

The benefits you reap thereby, are so many, and so important, that I will take the next hour to recount them; till then I entreat you, that you would comfort one another with these words, that you would be steadfast, immovable, always abounding in the work of the Lord, forasmuch as you know your labor is not in vain in the Lord; For when Christ who is your life, shall appear, then also shall you appear with him in glory.

1. For our sins: For our justification.

Benefits that concern another, little affect us; but when we once become interested in the profit, then we begin with a greedy ear to hearken after them. If then your attentions and hearts may be won; here's enough to make you attentive and affectionate. His was the pains, He died; your's are the gains, 'twas for your offenses. His was the Resurrection, yours the benefit; 'twas for your justification. How kind hath the God of heaven been to us poor men, that whatsoever his son did or suffered it must be done for us!

As the Prophet Isaiah had foretold, so it must be, To you a Son is given, and to you a child is born; he might have added, for you this child must die, for you this Son will arise; since it is certain, that he wholly laid himself out for our use.

For himself he was not born, he died not; for he that was born of his Father before all times, could not add anything to his honor by being born of a poor Virgin; And sure I am that such a death could not be to his reputation. And for the Angels who knew his Majesty and greatness, they had no desire to see him less; little he was for our sakes only, because we alone stood in need of him; for us then he was born, for us he lived; he went about all his life time to do good to such as were no better then we are: For our offenses he died; for our sins he suffered, and for our justification he rose again; all was for our benefit and advantage.

For what could he by any of these Acts gain to himself more then he had? could he be greater then he was, who was the Son of God? could he be more honored then he was, before whose footstool all Kings of the earth throw down their crowns? If a stable, if hunger and thirst, if ignominy, if contempt, the cross, death, and a grave could honor him, then from these he might receive access of glory, for these he underwent to the full. The good in all these was ours, not his; that we might be honored, that we might be bettered, we saved, we discharged, he would undergo all these and Dye. After which the honor befell him to arise; and yet that neither he would appropriate to himself; content he was, that we also should have a share in the Benefit.

2. He was raised for our justification.

Now this benefit doth call for our thanks; and because the measure of thanks doth commonly arise out of the quantity of the benefit, let us see what it is that we reap by our Savior's resurrection, that so we may be truly thankful.

Thomas Aquinas in his sums hath set down five reasons why it was necessary that Christ should arise from the grave. The

1. Ad commendationem divinae justitiae, To set forth and commend unto us God's righteous dealing. For it is a peculiar of divine justice to raise those, who are unjustly depressed; with men it is too often otherwise; if any raised, it must not be of all other reasons for that he was oppressed or crushed; but with God it is otherwise; he raiseth the poor out of the dust, where and when every foot is apt to trample upon them; he that brings light out of darkness, exalts the humble, just, and innocent man, and sets him with the Princes, even with the Princes of his people; it was reasonable then, that he who was thus unjustly humbled, should be again exalted; that he who was causelessly brought so low, should again be raised and set on high. The master builders refused him, and cast him aside as an useless stone, and unfit for any place in the building, and God in justice called for him again, and made him the head of the corner.

2. Another reason why he rose, was, ad fidei nostrae instructionem, To build up our faith; for by the resurrection of our Savior our Faith is much strengthened and confirmed; In that he arose from the grave, and delivered himself from the sorrows of death, assured we are of his divine power. Thus saith the Apostle, He was declared to be the Son of God, by his resurrection from the dead, 〈 in non-Latin alphabet 〉 . 'Twas a part of the definition by which he might be known to be so. All he had done else, some or other of the Prophets now and then had done the like; given signs even from heaven, yea even raised the dead. But raise himself being dead, get forth of the heart of the earth, when once he was in it, that exceeded a Prophets power; never a Patriarch or Prophet o • them all could do that; So then that by this power he overcame the tyranny of death, it declared him undoubtedly, and may settle us in our belief, that he is the Son of God.

While he lay in the grave, how weak was the faith even of his own disciples! They, when they saw him laid in, and sealed up in the monument, a stone rolled over him, and a watch set upon him, began to doubt, whether that were he who was to redeem Israel. To say nothing of their faith, their very hope was in a swoon; sperabamus say they, we were in a good hope while he lived, but now we can hope very little from him. No better means than to revive their forlorn hope, and free them from despair than that he be up again. Upon it Mary calls him Rabboni; upon this Thomas acknowledgeth him, My Lord and my God; upon this they which were faithless, became faithful, professed him, confessed him, preached him, died for him; No better means then to confirm us in the faith, than that Christ is risen.

3. The third is, ad spei nostra sublevationem, That we should live in hope, die in hope, and rest in hope; that as Christ rose again, so our bodies, though turned to dust, should again arise from those dusty beds; so the resurrection of Christ speaks comfort to all the prisoners of Hope, that the members shall be in no worse condition than the head, because he rose in body, and is alive; therefore every part of him shall get up and live also. And of this medium Job serves himself, and strongly infers his conclusion, I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God: Scio quod • ll • , ergo quod ego. But of this more in a fit place.

4. Ad justificationem.

4. The fourth reason why our Savior arose, is here assigned by Saint Paul; It is for our justification: In reading the Greek Copies vary; for some read it 〈 in non-Latin alphabet 〉 , others 〈 in non-Latin alphabet 〉 ; the difference of the words is this; 〈 in non-Latin alphabet 〉 , is that virtue which indeed comprehends in it all virtues, a habit of justice inherent in us, which we in Divinity call sanctification, or rather sanctity and holiness. If then the Apostles word were 〈 in non-Latin alphabet 〉 , the sense is, that Christ rose, that he might be either the Efficient cause, or the type and example to us to rise from sin, as he rose from the grave; and to have his holiness, and purity inherent in us; which is certainly true, as in the close I shall make appear to you.

The other, and more usual word is 〈 in non-Latin alphabet 〉 , which Beza conceives should be rendered rather justificamen, or justificamentum, and is opposed to 〈 in non-Latin alphabet 〉 , or condemnation, or 〈 in non-Latin alphabet 〉 , a cross plea; for 〈 in non-Latin alphabet 〉 is a legal word, and signifies the pleading of a man's own cause before a Tribunal, when he puts in what may make for his defense. The meaning then of the Apostle may be this, that Christ being risen from the dead, hath put into every man's mouth that rose in him, what he shall be able to say in justification of himself, when he shall appear at the bar of God. Give me leave to prosecute the Metaphor, that from the proceeding in a Court, you may with comfort understand this necessary point. In every Session you know there are accusers, an Enditement, a Judge, whose office it is to absolve or condemn: It is so here.

1. Accusers here be, the Devil, who as by name, so in nature is the accuser of the brethren; our own conscience, which is instead of a thousand witnesses. The Sun and Moon in whose presence we have committed our sins; the creatures which we have inordinately abused, his servants whose voice we have not heard, our brethren whom we have oppressed, and our companions with whom we have too wantonly lived.

2. The inditement will be laid for impiety, infidelity, irreligion, perjury, theft, adultery, oppression; in a word for all the enomities we have committed, and all acts of piety or charity omitted. To all which I know not any man can plead Not guilty; yet the just Judge will be content to hear 〈 in non-Latin alphabet 〉 , that we put in our plea; which can be no other then this, Christ rose for our justification. This, no man can do with a good conscience, but he who is a penitent, believing sinner; he who lives not after the flesh, but after the spirit. He who hungers nor after righteousness, the righteousness of Christ to be imputed to him, by which he may be discharged and acquitted from condemnation; and after the righteousness of Christ inherent in him, by which he can say he is freed from the dominion of sin; so that though sin dwelt, yet it never reigned, or if any time, yet very unwillingly in his mortal body.

3. That which remains, is, we expect the sentence of the Judge; heavy this would be, if according to our merit, no other than the sentence of death; for we have deserved no less. But behold, stand amazed and wonder, instead of condemning, he is pleased to admit of the plea of these poor penitent and believing sinners, justify them, and declare them for his Sons sake innocent persons.

Neither doth he this by his absolute power, as a King by his royal prerogative pardons an offender; but manifests to the world that he is satisfied for the wrong, and upon that satisfaction doth acquit them. So that justification is not a work of power, but a work of mercy and justice; of justice in that Almighty God will have an infinite punishment suffered either by us or our Surety, proportionable to the infinity of the offense; of mercy in that he did and doth receive the punishment of another to free us.

Two things then there are which concur in this work of our justification; one on God's behalf, and the other on our part.

1. That which God doth, is called imputation of Christ's justice to the justified person, which justice ariseth from the obedience of his Son, Active and Passive. For as it is in a marriage where some noble man espouseth a woman of low degree, the honors and wealth of the husband are so far imparted to the wife, that her means and poverty are no more regarded, but all her husbands riches and Titles are attributted to her: So in this case it falls out, that our faults and punishments being by God imputed to his Son, we are acquitted from them; and all his Sons righteousness being imputed to us, we for the merit thereof appear righteous in his sight; He that knew no sin, he was made sin for us, that we might be made the righteousness of God in him.

Now upon this imputation of Christ's righteousness, there follow three admirable benefits to a Christian soul; redemption from sin, remission from punishment, Reconciliation to God.

1. Grace is given, whereby a man is freed from the domineering power of sin. He that is not within the compass of the Covenant, is a captive of sin; a slave and drudge to sin, he sells himself to work iniquity, and obeys it in the lusts thereof; held he is in such a bond of captivity, that he shall not return to good; and bound with such fetters of servitude, that he shall not cease from evil. Now when he becomes a justified person, he is freed from this captivity, slavery, and drudgery, For the Law of th • Spirit of life in Christ Jesus, hath freed me from the law of sin and death. Christ erects his throne in his heart, and enables to mortify and destroy every enormous and grievous sin.

2. A pardon is also given him, whereby he is absolved from punishment; sin and pain are Relatives, they answer one to another, as face to face in water; he that is guilty of the breach of God's law, is subject to the punishment threatened for the breach of that law, which is all kind of death. Now the Apostle told us in the former place, that the Law of the Spirit frees us from the Law, that is, the force and power of Death. So then a justified person is acquitted from the power of both, à potestate dominandi, & damnandi. Sin shall neither domineer over him, nor be able to condemn him; For there is no condemnation to those who are in Christ Jesus.

3. And the third mercy is, that God is pacified and reconciled to him; not only remits what is past, but becomes a friend. By the blood of Christ his peace is made. For the chastisement of our peace was upon him. Behold now the happy condition of those who are justified by the imputation of Christ's righteousness! Freed they are from the tyranny of sin, absolved from the rigor of punishment, and reconciled to the favor and love of God: Of which, that he might assure us, he rose from the grave. For had he lien there still, we could never have been confident, than he had procured grace or pardon for us, or wrought our peace.

2. What God in mercy does for us we see; and to whom it is done we behold. Sinners they are who are thus justified. But that you be not presumptuous, they are not all sinners pelimell, who are set at liberty, pardoned, and accepted to favor; somewhat also is required on our part, before we be admitted into the list and number of the justified. 'Twas a virulent and malicious aspersion that Celsus laid upon our Savior, that he called all sinners to come unto him, Publicans, Harlots, to all he gave welcome and pardon: Which also is as maliciously by Zosymus objected to Constantine, as the cause of his conversion to Christianity. From which he was apt to conclude, that Christ's Church was like the Asylum set up by Romulus, being a Sanctuary for all comers. To which Origen returned this answer, that there is a double invitation; One of the Thief, the other of the Physician: The Thief invites to get companions; the Physician Patients; the Thief to debauch the innocent; the Physician to cure the diseased, to recover the relapsed: The former to continue and confirm them in their lewd courses: The latter to purge out, and reform their impurities. This, this is the design of Christ. For God justifies none as sinners, but as sinners that are fitted and prepared for justification, that is, penitent and believing sinners. So that these two are both necessary in justificato, in him who desires to be justified, Faith and Repentance.

First, The Gospel is the great power of God to salvation, but with this limitation and caution, to every believer. For he that believeth only shall be saved. God is pleased to propose and offer to us his Son in the Gospel, upon which there must follow an acceptation and reception of this his free offer, without which this work cannot be perfect and consummate; The merit of Christ is of no more power than physic, though never so precious, not applied, or not taken down. Now Faith is the hand that applies it. It was so in Abraham, who is therefore called the Father of the faithful. Abraham believed, and that was counted to him for righteousness; so with Stephen, who was full of faith; so with the Eunuch; so with Cornelius; so, in a word, with all. For so many as received him, that is, by faith, to them he gave power to become the Sons of God.

Now this Faith how weak soever, if true, is said to justify in a double sense; either in Relation, or Opposition.

1. In Relation, as it reflects upon Christ. For take it as a quality, a virtue, a habit infused into the heart by the holy Spirit, and so it justifies not; for that were to make our Faith our Christ. But reflect upon faith in another notion, as it hath for its object Christ Jesus, and lays hold on his whole ransom, and applies it; and so faith may be very properly said to justify, because the object which it apprehends doth justify.

2. Or again, in another sense faith is said to justify, that is opposite, as it is opposed to good works, because it excludes from Justification, the works of the Moral Law. Which, though virtues of very high esteem, and commendable and requisite in the eyes of God and man (since without them our faith lives not) yet being polluted and defective, they may not be pleaded in foro justitiae, in the High Court of Justice. In foro novae obedientiae, In the Chancery, set up for examination of works of new obedience, they may pass, and receive a candid Interpretation; but in the Upper Bench of strict Justice, where every man's life and actions must be tried by the exact Letter of the Law, all works, whether done by the power of Nature, or help of Grace, will fall short of that the Law requires, and consequently, nor they shall be justified for exactly good, nor any man justified for them.

That which in this Court must justify, must be the sole merit of Christ; of which he alone can be a partaker, who is a believer; so saith the Apostle, By him everyone that believeth, shall be justified. Faith then is the first condition that is required in a justifiable person.

Secondly, The other condition required in the man, without which no pardon, no remission can be had, is repentance, and godly sorrow. For howsoever Repentance, non attingit effective remissionem, doth not effectually procure Remission, yet is it removens prohibens, and takes away all impediments of pardon. It takes away stubbornness, and makes the heart like wax, fit to receive an impression. It removes pride, and makes the heart an humble heart: It takes away hardness, and makes the heart a soft and a tender heart: It washeth off pollution, and makes the heart clean: It removes hypocrisy, and makes the heart sincere and honest. So that by it the heart being put in a new frame, made dutyful, lowly, broken, tender, clean, sincere, and honest, the man may come with some boldness to the Throne of Grace, and humbly entreat that he may be found in the number of those who shall receive this pardon of Grace.

This is the Method that Christ hath taught us to preach, and you to learn by; Go and preach Repentance and Remission of sin: Observe, Repentance first, and Remission of sin after. This is the Sum of that Text upon which our Savior first preached. The Spirit of the Lord is upon me to preach the Gospel; but to whom? to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.

Repentance is to be considered as an Act, or as a State. As an Act, and so it must in the nature of the thing go before justification. As a state, so it must follow; it being the leading a new, holy, and gracious life, the improving the grace which God gives, and persevering, and dying in it.

The order then which God hath taken to save a poor sinner, is this. First God gives his Son to die and satisfy for him: In that death he strikes up a Covenant with him: According to this Covenant he calls for Faith and Repentance: If he hear this call, repents, and believes, God justifies him. He gives him more grace upon the improvement of the Talent given to him: Lastly, upon his perseverance gives him, as to a faithful servant, a Crown of Glory.

But if this Covenant be stricken with us in his death, and we justified by his Death and Passion, how is it here attributed to his Resurrection? He rose, saith our Apostle, for our justification; the Apostle rather should have said He died for our justification.

To this I answer, that in the Passion and Death of Christ was contained the Ransom and Merit: but in the Resurrection, the evidence and Declaration, that we were freed and justified. For whereas Christ died, he died for our sins; of which had there been the least unsatisfied, death would have kept him in his grave still; whereas therefore he rose from thence, it is more than manifest, that he made so full a satisfaction for them all, that death was able to hold him no longer in prison.

We willingly therefore divide the work of our Redemption betwixt the Passion and Resurrection of our Savior. We attribute to his Death the discharge of the debt both of sin and punishment: But the first means of the application of it to his Resurrection; for by it we are proclaimed to stand recti in curiâ, held for freed men, and innocent persons: As therefore the Superscription of his Cross might have been, O death, I will be thy death! so also the Epitaph on his Tomb might have been, Death is swallowed up in victory. For however virtualis Triumphus & meriti, the virtual and meritorious Triumph over Death, was upon the Cross, and in the death of our Savior; yet this Triumph was acted, and the Solemnity thereof kept on the day of his Resurrection. Upon the Cross he did Triumph over death as in Campo Uictoriae, in the field where the battle was fought and won, as I said before; but on the day he rose, he celebrated it in Sella Curuli & Triumphali, in his Triumphal Chariot, when he returned to life, and led Captivity Captive.

This one point of Christian Religion, is the Anchor upon which our souls must rest in all the tempests of despair. As the Dove sent forth by Noah when the waters overran the earth, found no rest for the sole of her foot till she returned again to the Ark: So the soul of man, when the deep waters of a guilty conscience shall encompass him, shall find nothing to rest on, nothing to secure him, till he come to this Ark of safety, to know how he may be justified.

Every man must come to his bed of death, from thence to his grave; farther yet, from his grave to judgment. Here or there he must look to be impleaded for his original, for his actual sins: where he shall have so many Articles prefer'd against him as he hath committed offenses of infirmity, ignorance, negligence, malice, or omitted duties of piety or charity. It behooves him then to think, when God shall call, what he will answer; how he may be acquitted, how absolved at that Bar. Who is it that can justify himself by the rigorous Rule of the Law? who is it that can cleanse his heart, or wash his hands from sin? That then which must assure our hearts before God, is not the righteousness of the Law, but the righteousness which is by faith. Hence must spring the fountain of all our comfort, that it is Christ who justifies.

We may therefore boldly challenge all our enemies in St. Paul's words and confidence, 〈 in non-Latin alphabet 〉 , Who is it that shall lay anything to the charge of God's elect? It is God that justifieth; Who is it that condemneth? it is Christ that died, yea rather that is risen again. As if there durst not appear any Accuser or Judge against the Elect of God, after that Christ was risen to justify them. Excellently Mr. Perkins; If Satan plead against us that we are sinners, and therefore obnoxious to eternal damnation, let us answer him, That the obedience of Christ hath freed us from that fearful sentence. For as by Adams disobedience came the 〈 in non-Latin alphabet 〉 , the Crime, the Sentence; so by Christ's obedience came the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , the justification or plea which with a good conscience we might put in. We are now espoused to one Husband Christ Jesus, who is to answer for us. For as no suit of Law can take place against the Wife, so long as the Husband liveth; so neither can any action that Satan lays against us, proceed to our prejudice, so long as Christ who is our Head and Husband, is alive. If he plead farther, that we never fulfilled the Law, and consequently we have no right to Eternal life, the reply is easy, by granting all that is objected, and that our hope of, and our Title to Eternal life depends not now upon our own performances, but upon the obedience of Christ, who hath fulfilled the Law for us: In the duties of which, if we have fallen short, our answer must be, That we have been overborne by Satan's temptations, and that therefore our failings shall be surely imputed to him, and set upon his score at the day of judgment.

Be it that he daily and hourly molest and vex the conscience with the exprobration of manifold corruptions and imperfections, yet if our heart can reply sincerely, that we have had God always before us, that we have stood in awe, and feared to offend, that we daily lament these wants and imperfections, fixing all our hope in the merits of Christ, all our defects will be covered by his obedience.

Lastly, If at the hour of death, the fear and apprehension of the just judgment, anger, and wrath of God shall affright, terrify, and appale our poor, sinful, and guilty soul, Answer we may, that Christ hath undergone this wrath for us, he was in an agony, and brought to this furnace for our sakes; which suffe ing of his we may justly place betwixt the fierce wrath of God, and our dismayed consciences; and quietly rest in the confidence of it, infold, and wrap up our souls in it, and so present them to our God.

Our Apostle before calls Christ 〈 in non-Latin alphabet 〉 , a propitiation for our sins. For as the Propiatory covered the Ark, and the Law in the Ark, which is the hand-writing against us: so Christ covereth our sins, putting his own obedience between us and the indignation of God. O the happy condition then of a faithful and penitent Christian! for he alone is happy, whose sin is covered; that man blessed, to whom the Lord imputes no iniquity. For as it fareth with a Captive ransomed out of bondage by the free liberality of his Prince, and advanced after to great dignity and riches: or with a poor miserable man arrested and imprisoned for a grand debt to his Sovereign, who beyond all hope is suddenly fetched from his Dungeon, pardoned his debt, and enriched with a Mass of treasure: even so it befalleth him who is justified by the merits and mercies of Christ. By nature and guilt of sin he is a bondman to Satan, enthrall'd to his own lusts and Hell, most miserably poor, destitute of all righteousness; Indebted to the Lord of the whole world, forever to be kept from Eternal life in Heaven for default of perfect holiness, and to be cast body and soul into the dungeon of Hell for his disobedience: Yet through the wonderful bounty of God freely giving his Son for the wiping away of all the guilt of sin and merit of punishment: And for the imputation of Christ's holiness and innocence, man now once again of a bondman, and beggarly wretch, of an heir of hell, and an exile from heaven, is advanced, and become most free, rich, and glorious. For he is become an heir, yea fellow-heir with Christ, of no less than a Kingdom, even of a Kingdom in heaven.

The comfort which I take in this point, hath made me tedious; and glad I would be that you should receive comfort in it, when all worldly comforts fail you. For this must be the only Cordial that must revive your dying spirits, to know that Christ must justify you. If you shall appear at God's Bar (as all must appear) without this confidence, you shall appear to your condemnation. No Angel, no power, no man, no wealth, no gold can save you, or purchase your pardon. But if you take the righteousness of Christ by a true and lively faith along with you, you may boldly appear before the Throne of God; for ye are then justified, ye are sanctified, ye shall be glorified.

5. The last end for which our Savior arose, according to Thomas, was ad informationem vitae fidelium, To inform men to lead a holy life; and if 〈 in non-Latin alphabet 〉 was the Original word, the Text favors it; that word signifying a constellation of virtues which must meet, and be inherent in every justified person, of which this act of Christ was a pattern, or rather a type. The place then they interpret to this sense; That as Christ dying for sin, left us a pattern to die to sin; so rising from the dead, he left us a type to rise from the death of sin to righteousness, or newness of life; to which he exhorts at large in the sixth Chapter.

It is an error certainly, that runs in most men's heads, that when they hear of the Resurrection, they conceive of it only as a thing to come; not to take place till the latter day; to concern the body, and not the soul: whereas the Scriptures speak otherwise. In them we meet with a first Resurrection, as well as a second; and happiness assigned to him who hath his part in the first. For to speak truly, this is but the Key of the other; and Christ's resurge hath its proper efficacy and virtue upon us when we thus rise; and we never shall find true comfort in that, till we rise first by this. No glory is to be expected without grace. An unclean thing cannot enter heaven; and such are all men, till they rise from sin. And that this work be well done, let us propose our Savior's example, as the perfectest type for us to rise by. So doth our Apostle; As Christ was raised up from the dead, even so we also should walk in newness of life; And again, As in his death, so also you must conform yourselves to him in his Resurrection. Imitate him then

1. In the Speed. He lay no longer in the grave than needs must, but hastened his Resurrection: As he then rose the third day from the grave, and in the dawning of that day, so we immediately and early rise to a new life. Well it were we would make it this mornings work, and not defer it an hour longer; for plus valet hora fervens, quam mensis tepens, one hours heat and fervency in this work, will do more than a whole months lukewarmness. Yet if you put it off for this hour, delay it not till another day. For then the day of Resurrection will be past, and God knows whether you shall ever see another Easter. Let this day then be your Passover, I mean, your Transitus, or day of passage from sin; Behold now is the day, therefore take the time.

2. Next imitate him in the Act; he did it but once: So also do you this work so perfectly, that it be but once done. Resurrection of other Saints can be no true pattern for this. They rose, and went to their graves again, and therefore must have a second Resurrection. The Shunamites son, Jairus daughter, and Lazarus rose to life, but they died, and returned again to that place whence they came: So did not Christ, he died no more, returned to the earth no more, that he should need a second rising, and left also all the Ornaments of a dead man, the Napkins and linen cloths in his grave behind him. Thus we should do, die to sin, and live to God; die and live once for all. Being once up, continue we should in a sanctified estate.

But alas, with us it is not so; we play fast and loose with God; we die and live, and live and die, as oft as sin commands; which shows that our Resurrection is rather like that of Lazarus (than Christ's) who came from the grave fast bound hand and foot; and so we rise from our old sins, with our bonds and grave-clothes about us still.

Grace lifts up the eye, looks up a little, and giveth some signs of life against a good time, such as this. But after a day or two, if not before, comes sin and lays his command upon us, bids us go, and we go; come, and we come; do this, and we do it; The Centurions servants were not more ready at his nod, than we are obedient when this great Commander speaks; for we follow him as a fool to the Stocks. I appeal to your own consciences, whether this be not so; but I must tell you, it should not be so, but quite otherwise. Get you must out of this Tyrants clutches, and make an end of these scandalous recidivations. Dye you ought once to sin, as Christ died but once; and rise once to newness of life, and continue alive ever after, as Christ did.

Now whether you do this or no, you shall know by these evident signs; breath, warmth, and motion; for as these are evidences of a natural, so will they be of a spiritual life.

1. What is it then you breath after? with what is your mind warmed? If you breath in nothing but the foggy vapors that arise from the earth, and nothing can warm your heart except a wedge of gold, you are in your grave still: whereas if you have a heavenly mind, and seek after and affect the things above, you are risen with Christ.

2. This will appear in our motion also, when we walk exemplarily before men; which the Apostle requires in all that are risen with Christ, commanding, That they walk in newness of life. To walk is to move; and motion argues life; where there is walking, there must be living; and where there is living, there would be walking; for sitting still breeds bad and corrupt humors. Walking then there must be: But this walking must not be in the old way; that will not serve the turn, it must be in a new walk. In a word, that we walk according to God: And then we walk to him, when we make his Will our Law, his Word our Rule, his Sons life our example, his Spirit rather than our own desires, the guid of our actions.

In all walking there is a motion of progression, a going forward till a man arrive at the end of his walk. So it should be in this walk, a going on by degrees and steps, till we arrive at perfection. Every thing that lives, moves by degrees. Corn begins in the seed, starts up into the leaf, ariseth into a blade, spires into a Reed, shoots into an ear, neither is it always green there, but matures, and grows white against Harvest for the sickle. I come nearer, yourselves were infants, you shot up to man's estate, strong men, old men; and you are now ashamed of the toys and follies of children. Your excuse is ready to any Objector of those misdemeanors, When I was a child, I spake as a child, I did as a child; why not thus in the state of grace? shall all natural bodies go on to perfection, and the man of God remain imperfect? In your seeds you were, when you were first engraffed in Baptism; ever since you make show of shooting; shoot on you heavenly plants, till you bring forth fruit that may please God and man. Babes you were in Christ, when first fed with milk; but be not babes today and tomorrow, and children still, now and seven years hence, but grow in grace and knowledge, till you become perfect men in Christ Jesus.

Nothing can grow without nourishment. The want of that you cannot pretend. God hath provided for you sufficient sustenance. Milk for you, the sincere milk of the Word, when you were babes. His body and blood to feed on now you are men; approach therefore, and receive your food. And God grant you may so worthily receive, and digest it in your hearts purified by faith, washed by repentance, prepared and warmed with charity, that ye may grow thereby from grace to grace, from virtue to virtue, from strength to strength, until everyone of you appear before the Lord in Zion.

1. He led them out as far as Bethany.

Bethany was a little Town about two Miles from Jerusalem, and it signifieth the house of affliction, near to which was the Garden, where being in an Agony, Christ sweat blood. It is not without a mystery, that the same place was destined to the beginning of his passion, and to his Ascension; to his pain, to his glory. This shows where we must reckon to begin, if we mean to be happy. To Bethany he leads all his, before they ascend to heaven; show he would that sorrows and afflictions attend his followers.

If then you mean to be happy, be content to go with Christ as far as Bethany, the house of affliction; attend on him in Olivet, the Garden of his Passion, if you mean to live with him in glory. Suffer with him, and for him, if ever you mean to wear a Crown. But I go on;

2. He lift up his hands and blessed them.

He omitted not so much as the Ceremony which might honor the action. With us Ceremonies are scoffed at as vain and empty; but Christ would not give his blessing without it. Let men deride as they please these external rites, yet I know they have their use and signification also. The hands lifted up in prayer, in blessing, shows that we are not able to help, to bless ourselves; but that supply we expect must come from above; and that blessing which we bestow, descends from the Father of blessings; to him we lift up our hands to receive it; and from him being received, we bestow it. This is the reason that Aaron being to bless the people, lifted up his hands.

3. Benedixit, He blessed them.

Aaron was but a type, Christ the true High Priest, and with his hands he gave his blessing, Benedixit. Now his dicere is facere; His Word and Deed go together. We may wish well, but we cannot make the party the better by our wishes: Let him but say the word, and the thing is done. Doth he bless them? then they shall be blessed.

I am not able to tell you to how many things this blessing extended. It brought peace to their souls; never were there such quiet and contented hearts, even in the midst of troubles; beaten they were for their Masters sake, but they went away rejoicing; They had then the effect of his promise, Blessed are ye when men shall revile you, and persecute you, &c. This his blessing brought unity and peace to their College; 'twas the blessing of God that they remained all together in one place, of one heart and one soul. This gave success to their labors; that three thousand at St. Peters first Sermon were converted; that the number on a sudden increased to five thousand; that multitudes both of men and women were added to the Lord, was from hence. And I dare say, that the whole society of S • ints from that day to this, is the better for this blessing. For God having raised up his Son, sent him to bless us, in turning away everyone of us from our iniquities. In a word, it made them, and will make us happy in our deaths; for as they lived piously, so they ended in a cheerful and a blessed hope; which blessing will befall all that live as they did.

Such was the confidence that Balak had in Balaam, that he professeth, I wot well, that whom thou cursest is cursed; and he whom thou blessest is blessed. In his judgment then the blessing of a Prophet is somewhat. Pharaoh, even stubborn Pharaoh desired that of Moses, Go and bless me also. How passionate would these two Kings have been, had they seen the Son of God blessing his little Flock on Mount Olivet? They would out of doubt, been assured of the effect, when there is not one over whom he lifts a hand to bless, but is Benedictus.

The blessings of such, who either ex officio bless the people as the Priest: or ex authoritate, bless the family as the father, ought not to be slighted, contemned, since without question, the less is blessed of the greater; a • d for it there be examples good store in Scripture. But the Bl • ssi • g of o •• Father in heaven, and of our High Priest who sits on the right hand of God, is with prayer, and zeal, and tears to be implored, since without his blessing we can expect no happy success. Which our Savior well knowing, blessed his Disciples before he departed; assuring them of that, whatsoever should befall them. And 〈 in non-Latin alphabet 〉 .

3. As he blessed them, he parted from them.

For it so fell out, that in giving this blessing he took his leave. If any man be desirous to know in what posture our Savior ascended, he may find it here, dum benedictienem nondum absolvisset, before he had ended his blessing. The blessing which he began upon them, and with them, with words and gesture he continued ascending, that is, with his hands lifted up; not so much perhaps upright to heaven, whither his heart, hands, and eyes were sent up in prayer before; but his hands lifted up over his Apostles, as if he were dispersing his grace, and pouring out a blessing. So Simon, the son of Onias, used a most Solem form of benediction, He lift up his hands over the whole Congregation of Israel, to give the blessing, &c.

'It is the property of good men to depart with a blessing in their mouths. Isaac calls his two sons; and Jacob the twelve Patriarchs, to bless them before they died. For the words of a good man at the last breath, as they are more weighty, so also they are more hearty, more affectionate; and though they cannot effect, yet they may be Intercessors for a blessing. And if those examples cannot move, yet this may, this of our Savior, who with a blessing in his mouth departed.

4. 〈 in non-Latin alphabet 〉 , Departed from them.

From them he parted, but not with his Spirit and Grace, but in his bodily presence. With his Spirit he was with them, and will be with his unto the end of the world; but in his body he took his leave; neither ought any man expect him anymore, till the hour he hath promised to appear.

United to Christ every true member of his body is; but to make this union, it is not needful that his human Nature should be drawn down from h •• ven. Not that his body be everywhere, as the Ubiquitaries affirm; nor that in the Sacrament there be a Transubstantiation, as the Romanists imagine. His dwelling is by his Spirit, and our union with him wholly spiritual. Neither in thus saying do we divide his two Natures, for they are inseparably join'd in one personal union; But the property of both Natures must be prese • ved. As God, he is in all places; but as God united to man, he can no more be in many places at once, than one and the self-same natural body can be here and elsewhere. Most true it is, that his body is glorified, but yet a body it is still, and therefore must have the same essential properties of another body, the same dimensions, and consequently the same Ubi, and circumscription of parts, and therefore cannot in the same moment infinitely diffuse itself. The Scripture speaks reservedly, He departed; then no • bodily to be longer present; and that after his departure the heaven must contain him; he was not then to be more on earth. In heaven he must sit, thence he must come; whereas were he in all or divers places, the heaven did no more contain him than other places. He should no more sit there, than in other places; neither could he be said at the last day to come from thence, more than from other places. Therefore Noli dubitare ibi esse hominem Christum unde venturus est, put it out of doubt, and keep faithfully that Christian confession: Christ is risen from the dead, ascended into heaven, sits on the right hand of the Father, and that he shall come from no other place than from heaven, to judge both the quick and the dead.

5. 〈 in non-Latin alphabet 〉 . He was carried up to Heaven.

But now I come to the main point of the Text, His Ascension: 〈 in non-Latin alphabet 〉 , He was carried up. Christ was taken up, not as birds fly, or men move, but so as if he had been carried in men's hands, and by little and little mounted upward, with an upright posture of body leisurely ascending. He was mounted not by any other power, but by his own; either as God, or by an agility proper to human glorified bodies. Yet Aquinas well observes, That as Christ is said to rise by his own power, and yet to be raised by the Father, because their powers are one; so may he be said to ascend by his own power, and yet be elevated and assisted by the Father. He moved not leg after leg, or seemed to go or climb, but in all parts alike, and wholly together he was lifted up.

And for the greater Majesty a cloud was under him, descending even to his feet in the form of a Throne, on which he sat. As the Royal Chariot declares the King; so there was sent down to Christ, Regale Vehiculum, a Royal Chariot; which rather yet was carried by him, than he by it. For this was not vehiculum necessarium, a necessary support and stay; for such he needed not; yet it might be adminiculum solemn, a solemn free assistance, which he pleased to assume as a sign of Majesty.

As he is to come, so he was to go. But he shall come in the clouds of heaven; and therefore he was in the same manner taken away with the clouds about him. One perhaps more Eminent, on which he sat, and on which he ascended, as a Testimonial that he was the Lord of the clouds. A Cloud then was the Triumphal Chariot in which he rode; and this Cloud left him not till he was mounted to heaven.

6. 〈 in non-Latin alphabet 〉 , To Heaven.

To that pitch he came, and that was 〈 in non-Latin alphabet 〉 above, and 〈 in non-Latin alphabet 〉 aloft; 〈 in non-Latin alphabet 〉 , above all the heavens, even the highest of them, by which he went and took possession, and showed himself Lord of all.

His Lord appeared in the Sea, when he walked upon the water without a ship. His Lordship appeared on the Land, when he caused the graves to split, and deliver up their dead. His Lordship appeared in hell, when 〈 in non-Latin alphabet 〉 , when the Devil trembled and startled; when he broke those gates, and brought away the keys and shown them; his Lordship appeared in the air, when he led captivity captive, drew powers and principalities after him, and triumphed over them in himself; there was but one place in which his dominion and power was not apparent. Heaven it was, and thither now he went, that he might show himself Lord of all.

Heaven is a very doubtful term, were it but a little above the earth it might be heaven; the birds that flutter above our heads, are called the birds of heaven, and the canopy of clouds, the clouds of heaven. Again, had it been higher, as to the Orbs of the plants, or fixed stars, heaven it had been also. But besides these we read of the highest heavens, the throne, seat, and habitation of God, where there is the perpetual revelation of God's holiness, glory, majesty, where there is fullness of joy, stability, and security; and to this place it is that Christ ascended with his body, having under him all other corporeal and visible spheres as his footstool.

This is well expressed to us by the Apostle, under the type of the High Priest, who entered once a year into the Holiest of Holies, but not without blood; and so have we, saith he, an High Priest that hath passed into the heavens. The Temple of Solomon was a type of the world; in it were three parts, the atrium apertum, the open Court, or Court of the people, where the multitude were assembled and the sacrifices offered; the lower part of the world is very like to it where beasts and men do live. The second part was called Sanctuarium, in which was the golden Candlestick with the lamps, this resembled the heavenly Orbs, in which are the greater Luminaries and less lights. The third part was that same Sanctum Sanctorum, into which the High Priest only might enter.

In this there was the propiatory on the Mercy seat; and this will answer to that place Christ called in Scripture, the City of God, or Jerusalem which is above.

Into this sacrarium the High Priest might alone enter, and into that above our High Priest is entered; that the highest part of the Temple, this of heaven, in that was 〈 in non-Latin alphabet 〉 , the Propiatory, in this Christ, who is the sole 〈 in non-Latin alphabet 〉 , or propitiation for our sins. Now that thither Christ is ascended the Scriptures are so clear an evidence, that he that runs may read it.

One thing only give me leave to add, that being exalted thither, God said unto him, Sit thou on my right hand, which he never said to any of the Angels, how glorious soever.

In God there is neither eye, nor ear, nor foot, nor hand properly, for he is a Spirit, and therefore not composed of such material parts; when the Scriptures speaks in such terms of God, Humanum dicit, it speaks after the manner of men, that men by what is done among them, might conceive what is done in heaven.

1. Whom Kings will chiefly honor, those they place in the chief seat above them, even on their right hand. It was the place, where Solomon set his mothers throne; it was the place on which the King sets his Queen. On the right hand did stand the Queen in a vesture of Gold, Thus it is done to those whom the King will honor.

2. And as the right hand is a place of Honor, so 'tis a place of power and authority too; those who are at the Kings right hand have commonly most power and command in a state, Solomon having set his mother on his right hand, said, Ask on my mother, for I will not say thee nay. That was the place that the Mother of Zebedees children asked for her sons for that end.

That then Christ was set at the right hand of God, intimates, that all Honor and Glory, all power and authority in heaven and in earth was delivered unto him; and Christ God and man receives this in his whole person, but collated upon him in regard of his manhood, his Godhead being uncapable of any new accession of power or glory. Sedere ad dextram patris est assumptae carnis mysterium.

His human body assumed here below was despised and placed (ashamed I am to tell you where, had not he despised the shame) 'twas upon the cross betwixt two thieves; in heaven 'tis advanced to an honorable place; there he hung like a poor creature, scorned by all, abused by all; here he is exalted above all, seated in a chair or throne next his Father. In this world he was poor, weary, hungry, thirsty, harberless; he found no rest for the sole of his foot; here he sits at ease, full of riches, and hath abundance of Mansions to bestow upon those who shall sue for them. This world afforded him nor Robe, nor Crown, nor Scepter, or if any, such as reeds and thorns could make, and scorners put on: But heaven yielded him all these with advantage, took him up, and made him King of kings, and Lord of lords; a King at whose feet all Kings must cast down their crowns, and a Lord in whose presence all their dominion and jurisdiction ceaseth. Omnis potestas, All power was given to him in heaven and in earth; power given and granted in the largest terms, and the greatest extent. Power, and all power; the power of the King, and power of the Priest; for now he was declared to be King of Saints, and Bishop of our souls. Power of a large extent, as ample as heaven and earth; and if that be not wide enough, you may take in the territory of hell too; For he had all power given into his hands over all men on earth, all Angels and Saints in heaven, all devils and reprobates in Hell; the keys of hell and death being delivered unto him.

The Application.

All this while I have followed the thread of the Text, and with much brevity and perspicuity acquainted you with the story of our Savior's ascension; It remains now that we examine the causes and effects of it; for till we understand them, tis but a bare relation, by which the hearer may be a little the wiser, but not much the better. That then he went up on high, was for himself, and for us; for his Honor, for our Benefit, comfort, and instruction; It is expedient for you, saith he, that I go away.

1. This first was for his Honor; while he was below, no man more contemptible; now he is above no name more Honorable; the cloud that carried him, the Angels that attend him, the heavens that received him, the right hand of his Father assigned him, proclaim to all the world, that he is Rex regum, Dux dominantium.

The Jews, Jews as they were, did what they could against him; they endeavored to bring down his name, person, power; they vilified his person by making him ascend up to the cross; they disgraced his name by putting over his head, I. N. R. I. They derided his power by the crown of thorns they put on his head, and the scepter of a reed they thrust into his hand; for were not these goodly ensigns of Regal power? But God hath righted him in all these, exalted him in all these, honored him again in his Name, Person, Power.

There he hung like a poor creature, scorned by all, disgraced by all; God now hath exalted this contemptible person, raised him above all, and seated him in a chair of state next himself. From the Father he proceeded, and into the world he came; the world he left, and to the Father he went; his course you see was circular, and the period or the joining was Dextra patris, The Fathers right hand.

On his Cross you may read his Name, and on a lower place it could not be put. This Name so humbled, so debased, God takes, and makes more honorable than any name, requiring the greatest Monarchs to stoop to it, all nations to fall low before it; Angels to adore it, Saints to worship it, and the devils themselves to tremble and fly at the mention of it. On earth his power seemed to be confined, or at least it pleased him to submit to an human power; but now all power is given to him; he hath no superior, but rules in the Church by his laws, in the hearts of men by his Spirit, over his enemies with a rod of Iron.

And this kingdom was the just reward of his great humility; It is the acknowledgement of many Angels, and many Elders about the throne, Tu Domine dignus, Thou Lord art worthy, to receive blessing and glory, and honor, and power; and why all this? but because he was the Lamb that was slain; as if they had sung, This Jesus is ascended, because he descended to the womb, descended to the manger, descended to the cross, descended to the grave: It being usual to settle the eminency of his power and glory upon the 〈 in non-Latin alphabet 〉 of his infirmity and humility, He shall drink of the brook in the way, therefore shall he lift up his head, Psal. 110.7. See also, Isa. 53.11, 12. Phil. 2.9, 10. Heb. 2.5. Claritas humilitatis premium.

2. Thus it was done to the man, whom the King of heaven would honor; and that it was done to him as a man, it is also beneficial to us; for as Christ was not incarnate for his own good, but for us; nor subject to the law for himself but for us; nor crucified, dead, and buried for his own sake, but for ours; nor rose again only for himself, but for us; so also he ascended into heaven for us also, honoring thereby the Nature of man. When Jesus was taken to heaven, our Nature united to his person was mounted thither with him.

Weigh but what Nature this was upon which God bestowed this blessing, and you must wonder at the advancement; that nature it was which God had said, Dust thou art, and to dust shalt thou return; whose principles were but dust and ashes, and whose resolution must be by the order of nature into dust and ashes: that nature which we made inglorious, and vilified, vanishing as a flower, corruptible like other creatures. Behold and wonder, man that was compared to the beasts that perish, is again become in Honor; that Nature which in corruption is like other things, is taken up, and seated above all things, and being one with Christ made superior to the Angels; for cui Angelorum, for to which of the Angels did God ever say, Sit thou on my right hand!

3. To see our nature thus exalted, may give great content; and yet there is in it that which may please us better; every man wisheth well to his body, and by his good will would have it immortal, and raised to the greatest honor. In the world it cannot be so; Tabernacles they are, and they must be taken down, for they are set up in a City that cannot continue; the 〈 in non-Latin alphabet 〉 , the mansions are above, among which that they should remain, Christ is gone up to prepare a place for them. As then they must have to our grief their descent, so shall they have to our joy their ascent also; as taken down to the earth, so taken up to heaven; for if Christ's body, then ours also, when raised, must be in that happy place; otherwise the head and members should be parted. He left behind him his pawn or earnest, his spirit by which he did descend to us; and he took our pawn, our flesh, that we should one day ascend to him; at his rising he took to himself the keys of hell and death, unlocked the doors, and let himself our and all his; and so now at his taking up, he took to himself the keys of heaven, and opened that kingdom to all believers. This feast then is festum dedicationis, the feast of dedication, in which dedicatum est hominibus coelum, heaven by a new and a living way was consecrated for us, a way not known to any, nor passable for any, but by the veil of Christ's flesh. After the veil was rent, the way was revealed, & dedicata ascensionis nostrae primordia. His body in the nature of a first fruit out of the field of men being lift up, consecrated the whold field, by virtue whereof all the sheafs, the bodies I mean of men that were hallowed with it, shall be lifted up and advanced to the place where he is.

4. This is a benefit which we shall reap at the last day; but in the mean time he is not wanting to us; whether we consider him Lord, or Christ; whether as the High Priest of our profession, or a great King seated on God's right hand with all power and authority.

1. His Priesthood after the order of Aaron ended at his death, for he was to offer no more sacrifice for sin; but after the order of Melchizedek he was to continue a Priest forever; and this his Priesthood is yet very beneficial unto us.

We have a very slanderous adversary, and would I could say all he had to lay to our charge were mere slanders; but God help us, it is otherwise; the most part of that he hath to say is too true; besides many a petition we have to deliver, many a suite to make at the throne of Grace, and so much out of favor for our disobedience we are, that we need a Mediator, one to make way and speak for us.

For our comfort then, let the devil clogg his bill either with slanders or Truths, all penitent and believing sinners have in that high Court an Advocate, an agent to plead for them, a Solicitor to follow their whole business, an intercessor to step in upon every dislike, and make an atonement, nay one to do that which no Advocate is able, facere causam, to make our case good, which in itself is stark naught. Again, if at any time in an humble manner we bring a petition, and present it in his Name, as our High Priest he takes it, offers it to God his Father, and makes request for us.

The sum is, when Almighty God is displeased, he turns his Fathers eye from us upon himself, presents his wounds, his blood, his Cross, his death; at which aspect God's anger is pacified, his indignation asswaged, his goodwill recovered; and our infirm petitions sent up with sighs, with groans and a zealous heart, are accepted and granted; without him that throne were full of amazement and horror; that he is upon it, gives us boldness to have access to the throne of Grace, and to present our requests with confidence, because he speaks for us, with whom God is well-pleased; he pleads for us, whom God always hears. Let those seduced souls of Rome find out other Advocates, Saints or Angels, and engage them to promote their requests in the Court of heaven; to us Christ is instead of all, being assured that a prayer conceived with a faithful heart, and offered upon the Altar of a contrite soul through Jesus Christ our Lord, cannot miscarry.

2. Well then it was for us that ever he became High Priest, and well again that ever he was set at God's right hand, and made a King, since his power he will also use for our good, and that many ways.

1. The first of these is the collection of his Church, which is the translation of some men from that great Prince of darkness, and the plantation of them in his own kingdom of Grace; the means by which this is done, are his word and the power of his Spirit; for by preaching of the Word, he beats upon the ears outwardly, and by the secret operation of the Spirit he mollifies the heart inwardly to assent to what is heard, to lay up what is sowed, by the power whereof some men are singled out of the world and translated into the kingdom of God; These are called the precious separated from the vile, a chosen generation, a royal Priesthood, an holy nation, a peculiar people to show forth the praises of him who hath called them out of darkness into his marvelous light.

By which you may judge of the collections made at this day; it seems to me to be such a gathering as the Israelites made in Egypt, when they were sent over the whole land to gather straw; for what el • e have they got together, but an empty company, in which there is no solidity, little judgment, little Truth, less morality! And how was it possible it should be otherwise, since as often as they met with a heavy ear, they threw it aside! Christ's gathering is other.

2. And when he hath by his Word and his Spirit gathered a select company, careful he is, that they be well ordered, guided, governed; for where no guidance and governance is, the collected body will quickly fall asunder. His laws then he hath to guide them, and his statutes to direct them, and his Prophets to publish these, and his 〈 in non-Latin alphabet 〉 , Heralds to proclaim these, and his Kings and Bishops to look that men walk according to these, least those whom he hath collected do turn and start aside. In the wilderness, when God led the Israelites with a cloud by day, and fire by night, as the pillar moved they moved, and when the cloud stood still, they stood still; as fire or cloud moved or stood, so also they went forward, or were at a stand. This prefigured how provident God is in guiding, and how orderly we should be in obeying his commands and directions. Where he moves before us in his word, or by his spirit, thar there we move to; but if he stand still, and show us not the way, that there we pause and stay, not daring to proceed in the action, till we are sure we have an order from him.

3. But to collect a company is to no purpose, no nor yet to set down an order and rule by which they shall be governed, except there be power to secure those who observe his laws, and punish such as transgress them. To this end also it was that Christ sat down at the right of his Father, that he might have all power bestowed upon him; and his power he will use for both those ends.

1. He hath power to defend his Church, and he will and doth daily use this power for the good of his people. Though he sits at the right hand of his Father in heaven, yet doth he not forget his poor Church on earth, but either limit, or annihilate the fury and power of her enemies, so that she shall never be overthrown. 'It is his promise, That the gates of hell shall never prevail against her.

The Tyrants of this world may, when God's people grow too wanton, be as that proud Assyrian, the rod of God's anger; which yet is small comfort to them; for I never read any man put into that Office, to be God's Rod to scourge his people, who was not himself a Reprobate. For they mean not so, neither doth their heart think so; their intent is not to execute God's anger: But it is in their heart to destroy and cut off this holy Nation, this royal Priest-hood; this Sacred people collected with so much sweat, and purchased with such precious blood. Howbeit, when the Lord hath performed his whole work upon Mount Zion, and upon Jerusalem, then he will bring down the fruit of the stout heart, and punish the glory of their high looks, and he will take that Rod with which he hath chastised his people, and cast it into the fire.

What Sect hath ever been so opposed as the Christian Religion? against what sort of men hath the Devil and men so strongly confederated as against Christians? If persecutions, if politick inventions, if fire, if fagots, if the teeth of wild beasts, if gredirons, sequestrations, barbarous usage, &c. if Wolves in sheep's clothe • ng could have raven'd and devoured this little flock, there had not been one man to present a prayer to Jesus Christ. But he that sits in heaven, hath laughed these Tyrants to scorn; the snares of their inventions have been broken, and his are delivered; he hath protected, he hath compassed his dearly beloved Spouse with his loving-kindness as with a Shield.

2. And as he makes use of his power to protect; so also he stretcheth out his arm to the confusion and destruction of his Churches enemies. He that reads of the plagues of Egypt, and the overthrow of Pharaoh, of the destruction of Amalech, and the five Kings by those hailstones sent from heaven; of the utter subversion of the Canaanitish Kings, of the rejection of the Jews, of the lousie death of Herod, of the bowels of Judas, Arius, Julian; in a word, of the fearful ends of the persecutors of his people; must needs confess with David, that God hath made Christ's enemies his footstool, and hath set his foot upon the necks of those proud Kings, and forced them to confess, though they were on high, yet that there is one that is higher than they, even on high at the right hand of God.

I have now done with the Comforts which the ascension and Session of our Savior at God's right hand affords; comfort to our dead bodies, comfort that he sits in heaven to plead for us, comfort that he makes our case good, comfort that he guides us and governs us here in this world, and comfort against the fury of our enemies. For as a Priest in heaven he doth intercede for us; and as a King in heaven he doth guide, govern and protect us.

5. And yet his goodness stays not here; the Psalmist hath thus expressed what I mean, and the Apostle after him, that being gone up on high, he received and gave gifts to men: In which you may behold the magnificence of this King. As other Conquerors in their Triumphs, so he scatters his Missilia also. The height of his place, the Glory of his Triumph makes him not forget his poor little flock below, for his love comes down with a handful of gifts.

See whether he made not his word good, It is expedient for you that I go away; for had he not departed, the Comforter had not come; These gifts had not been poured down. I express it right; for it was effusio; not a gift given with a sparing hand, but a gift descending as rain into a Fleece of Wooll, and like the drops that water the earth. But, what, a single gift? Nay Dona, gifts; for they were many, a plurality of them; Languages, Graces, Miracles, governments: men to use them, Apostles, Prophets, Pastors, Doctors, everything in some measure, of which the Holy Ghost was owner. I shall say no more of them now, because I am to give you a full accompt shortly of them, in a fit time and place. For the present let us enter into a serious consideration of the Donors bounty, that being not moved by anything in us, except our want and necessity, yet would bestow.

Into his household he took us, when we were Aliens, this one Gift; and in that he provides for us Apostles to teach us, Prophets to inform us, Pastors to guide us, this another gift, though in these days not much set by, and to these he gives the tongue of the learned (still his gifts do overflow) that they speak a word in due season. And by their lips, as officers under him, he divides to us what by his death he purchased, what by his Ascent he is seized on.

Wisdom he is, and he divides to us wisdom, To make us wise to salvation; Holiness he is, and divides to us of his holiness to make us better. Righteousness he is, and he divides to us of his righteousness to make us just: The Redeemer of the world he is, and he divides to us of his Redemption to set us free. The Lord and Heir of all he is, and he divides to us of his inheritance to make us rich; being gone up on high, he received gifts, and ever since he is upon the giving hand.

Methinks then, 'tis a shame for us always to be poring upon the earth, and never turn an eye upward to him from whom these, and all other good gifts come. Can Saint Paul's exhortation wing your thoughts? Then listen to his counsel, Seek those things that are above, where Christ sits on the right hand of God: Your hope is to ascend to heaven whether he is gone, and therefore see your conversation be in heaven. This I know is summa voti, the short, the scope of all your desires, to be where he is; at rest in heaven as he is; at rest on high as he is; as therefore he is gone to prepare a place for you, so do you prepare yourselves for the place.

To which place he that is gone up to heaven, vouchsafe to bring us, that with Saints and Angels, we may enjoy the clear light of his countenance, and with them sing the song of Moses and the Lamb, Blessing, glory, honor and power be unto him that sits upon the throne, and unto the Lamb forever and ever. Amen.

1. He was ordained to be the Judge.

And then there must be a day of judgment, for otherwise the Judge had been ordained to no purpose; and he must be a stranger to the Scripture that doubts of it; and if all other things which the holy Spirit foretold came to pass, what reason have we to call this in question. This is to be read, as if engraven with the point of a Diamond in many places. David acknowledgeth it, For he cometh, he cometh to judge the earth. Isaiah foretells it again and again; Daniel prophesieth of it, Dan. 12.1, 2. Joel describes it, Joel 2.31. And that I may end with him, that concluded the Prophets, Malachi I mean; he also mentions it, Behold the day comes, that shall burn as an oven, and all the proud, yea and all that do wickedly, shall be stubble, saith the Lord, and it shall neither leave them root nor branch.

I spare infinite other texts, because I hasten to those evident testimonies out of the New Testament; he that did not omit to comfort his disciples with many promises in the midst of their fiery trials to be undergone for his name, did not forget this necessary comfort of his return again; You shall see the Son of man coming in the clouds with power and great glory.

And his Apostles after him repeated it, and urged it, as a main Anchor of their hope; Saint Paul at Athens proclaims it, adviseth the Thessalonians to comfort themselves in it; Saint Peter teacheth it, nay an old prophecy there was, as old almost as the world that taught us much; Jude hath it out of the records of Enoch, for he prophesied of these things, Behold the Lord comes with thousands of his Saints, to execute judgments upon all, and to convince all that are ungodly of their ungodly deeds.

That which I have hitherto produced, tends to this purpose that since Almighty God hath by a perpetual succession of Prophets, by himself, by his Apostles made mention of this his second coming, it ought to stand for an unmovable foundation; that there shall be a day, in which God will judge the world; which yet may seem at the first glimpse to derogate from the honor of so great a Majesty. Even as if some great King should call before him the basest of his servants, and cause him to render an accompt of his trust; for what is man, or what is all the glory of man? Earth and ashes, saith our father Abraham, as the small dust of the balance, saith Isaiah; a thing of naught, saith David; a shadow, 〈 in non-Latin alphabet 〉 , the dream of a shadow, saith Pindar; and doest thou then open thine eye upon such an one, and bringest him into judgment with thee? wilt thou inquire before thou destroy? and go down and see whether man hath done altogether according to the cry that is come before thee?

But God, who is omnipotent, is also just, and therefore as we must give an account of our lives, so also will he at that day give an account of his proceedings in this world, and defend his own cause, and his own justice; that what he did in this World, was equally and justly done; the day shall declare it. Expedient therefore it was, that there should be a day of judgment,

1. Ex parte sui, For his own sake. For if he be just, necessary it is that a good life have a good reward, and an evil life the evil of punishment. But in this life it is not always so, where the best are under the Cross, and wicked men crucify them: Ungodly men flourish as the Palm Tree, and the good and godly are pressed and trode underfoot like the Camomile. David wonders at this, his feet well-nigh slipped at it, and the wicked grew presumptuous upon it. A thought came into their head, that God was such as they were, he had no better thoughts, no other ends. For be it that some few were made the examples of God's anger; in one age a Pharaoh, in another a Herod; now a Julian, and then an Arius; yet the most ended their days in peace, and descended to their graves in mirth and pleasure.

To remove such a scandal therefore, when God sees his time, he will up, answer all, satisfy all Objections, he will vindicate his ways, and his wise government of the world, and make it clear by this judgment, That the world judged amiss of him; he was not slack or careless, nor gave his blessings over head; but that he bestowed these to win the worst; who, because they refused his mercy, shall then smart by his judgment.

2. Expedient this is also, ex parte nostri, For our sakes. God indeed bestows a reward upon his servants so soon as they breath out their souls. Lazarus dies, and the Angels fetch his soul, and repose it in Abraham's bosom. A modo, 〈 in non-Latin alphabet 〉 , presently the tears are wiped from our eyes, and the sorrows are removed from our hearts; our wet seed time of tears, is recompenc'd with an Harvest of joy. But all this is in occulto in secret; every Dives sees not this, nor wicked Pharaoh the rest of Israel. Necessary it is that this compensation be made known, that this joyful change and vicissitude be proclaimed, that the rich man is in his gulf, that Lazarus is gone to his rest, that Judas is sent to his place, and the Apostles set on their Thrones. Thus much that day will manifest; and that this reward be open, appointed he hath a day in which he will judge the world. Then, then it shall be said, Verily there is a reward for the righteous, doubtless there is a God that judgeth the Earth.

3. Expedient this is for the discovery of hypocrites: The heart of man is deceitful above all things; who can know it? Ahab seems to be a great penitent, he puts on sack-cloth, and walks humbly before God: Absalom pretends a vow to be paid at Hebron, when he raiseth Rebellion against his father: Judas kisseth Christ, when his intent is to betray him: The Pharisees leaven their face, and fast, and pray, when their purpose is to devour a poor widows house. All these things are to us in o culto, we see them not, we know them not; so that the foulest Hypocrite may pass with us for a good Saint; a Wolf in sheep's clothing, for a harmless creature.

A day then there must be to put the difference; show who dissembled with God with their lips, and who served him with an honest and sincere heart. Now that day will reveal all. Every man's work shall then be made manifest. Every man's heart shall then be opened; for our Savior's words shall then be made good, There is nothing hid, which shall not be made manifest; nor nothing secret, which shall not be made known and come abroad.

Before then we venture too far, 'twill be good to look what will come of it. 'It is an excellent piece of wisdom; and Moses wisheth it to his Israelites, O that they were wise, that they understood this, that they would consider their latter end! Something sure there is in this end worthy our sight, that he so pathetically desires they would consider it. The want of which, caused, as Jeremy complains, a strange and horrible thing to be committed in the Land; what it was, you may read there; the people liked this sin, and loved that sin; which he presumes never would have been done, had they thought quid fiet in novissimo, what would be the end thereof. God indeed was merciful, and might forgive more than they could offend; but for ought he saw, their case was desperate; when the end of all things came, he could not tell what end they should have.

A Consideration though it move us little, yet it moved our Savior very much, and fetched a sigh from his heart, and tears from his eyes; he earnestly wished, and the tears fell when he spake, Oh that thou, even thou hadst known in this thy day, the things that belong to thy peace! but now they are hid from thine eyes; and so was fain to break off, the tears flowing so fast, that they interrupted his words, and forced him to weep out the rest of the sentence! Think not he lamented only the ruin of those goodly buildings; it was their rejection, their stubbornness, their hardness of heart he wept for, who would not in their day know the things that belonged to their peace, and so prevent the fury of the Lord in his day, of which this their destruction was but a fore-runner.

These tears show, that the day of God's visitation is like to be a heavy day. Those wishes demonstrate, that recordatio novissimi, the remembrance of the latter end, is a wholesome meditation, and that the greatest errors of our lives arise from the neglect of it. Did we think of it aright, we would not foreslow the time, but run as fast from sin, as now we run after it; come as fast on our knees to God, as with our feet we fly from him; in a word, arise, return, and repent, before the terror of the Lord, and that angry day overtake us. Rejoice then O young man in thy youth, and let thy heart cheer thee in the days of thy youth, and walk in the ways of thy heart, and the sight of thy eyes: but know thou, that for all these things God will bring thee to judgment; when it will not be possible to hide what is now kept secret, nor to gild over what is rotten; all things will appear naked and bare; The Judge will not be corrupted nor inclined to favor, but give to every man according to his desert in that day.

2. Of the uncertainty of this day.

But when will this day be? The question is too curious; and yet certain it is, that the best Saints of God have been very inquisitive about this point; gracious promises they had made unto them when this day came, and therefore they thought it long till it came. Daniel asks after it with a kind of passion, O my Lord, what shall be the end of these things! Esdras is yet more curious, and demands upon the favor he found with God, Whether he might not live until that time. A curiosity which possessed Christ's own Disciples; they came to their Master privately, saying, Tell us when shall these things be, and what shall be the signs of thy coming, and of the end of the World? Our Savior says much there, by which the approach may be guessed at, but in fine resolves them, that it was not for them, that it was not for them to know the times and seasons which God had put in his own power; For of that day and hour knoweth no man, no not the Angels in heaven, but my Father only.

Notwithstanding which clear resolution, some bold Calcutatours there were, who in St. Paul's time would needs foretell the day. These Impostors used three kinds of persuasions; Revelations, Reasons, and counterfeit Letters from the Apostles; against which St. Paul opposeth his Negative, Be not troubled, neither by Spirit, nor by Word, nor by Letter as from us, as that the day of Christ is at hand. Not by Spirit, for Revelation they never had any; rather the contrary. To you it is not given. Not by Word, for 〈 in non-Latin alphabet 〉 , from reason Christ's coming on such a year cannot be concluded. Not by Letter, for from the Apostles no such Letters have proceeded, nor ever could be procured; they knew it not themselves, and therefore cannot in it inform others.

But neither Christ's Non est datum, nor St. Paul's threefold reason, hath stayed the itching humors of curious men, who out of a Talmudical prophesy, a Cabalistical Cypher of numbers, men and ages, and other light Arguments have set the period to the world 6000. years, which for the Elects sake may not be complete. Others have yet gone farther, and out of I know not what spirit, presumed upon the month and day.

But why should men presume to know more than other sober men in this point, more than the Apostles, more than the Angels, more than Christ himself, as he was the Son of man? It is a kind of Sacrilege to break into God's holy place, and pry into his Ark. Christ's Apostles were nearer unto him, in as much favor as we can be. The mysteries of the Kingdom they might know; others, yet not this. Knowledge might be increased, as was revealed to Daniel, and yet not in this kind. Angels behold the face of God in heaven, have natural, experimental, revealed knowledge; & matutinam & vespertinam notitiam; yet thus much they may not know. Christ himself as man, is ignorant of it; or else dicitur nescire, quia non facit scire, he is said to be ignorant of it, because he minds not to reveal it; and shall a lump of heavy clay sore above the Angels, the Scholar look to know more than his Master, or more than he intends to teach him? He is but a fool, who will be wiser than Wisdom itself. Secret things belong to the Lord, and then let us suffer them to rest in secret, even in the breast of him to whom they belong. 'It is dangerous to have an ear where God hath no tongue. God to discover how much this curiosity hath displeased him, hath frustrated the accounts, and evicted of error and imposture, as many as have pleased themselves with this curiosity. In this point there is a resolution, which is safe and godly, That these are the last times. Th • t the time of Nature is past, the time under Moses gone; that the time of the Gospel is now; that after this there shall be no more time; That the Judge is near, before the door, saith St. James; In or at the door, saith St. M • t hew; and that he that shall come, will come, and will not tarry. And upon it I shall enjoin you no other duties than the Spirit of God hath done.

1. Be sober; 'tis St. Peters counsel; or if you had rather, you shall have it from Christ's mouth, Take heed to yourselves, lest at any time your hearts be oppressed with surfeiting and drunkenness, &c. For these things slyly steal away the heart, load and oppress it, making it so drowsy and heavy, that it cannot look for Christ's coming. The bad servant in the Gospel would never have become Master of mis-rule, fell upon his fellow-servants, abused and beat them; he would never have kept such lewd company, eat and drunk, and been drunken with them, had he not been persuaded that his Master had defer'd his coming. All his Riot is imputed to that presumption. And surely we may impute the disorders of the world to the same cause. Men put away the evil day far from them; they think not the Judge is so near, the Assize so present. And this is it that hath brought in such a flood of wickedness. A way yet there is to stay this inundation; remember St. Paul's words, The Lord is at hand; and if he were at hand then, he is much nearer now. This is the old decrepit age of the world; & quod senescit prope interitum est; everything that grows old is near its end. The time is at hand when the account must be given, and therefore be wise and sober.

2. For if you be not wise and sober, you will be heavy and drowsy, ready to fall asleep, and so unapt to perform another duty, which Christ out of this respect enjoins you, Wath therefore, for you know not at what hour your Lord doth c • me. Come he will, that you know; but when he will come, that you know not; watch therefore. For if you do it not, you shall have less wit in your heads than every common householder. For know this, That if the good man knew at what time the Thief would come, he would have watched, and not have suffered his house to have been broken up. Christ is that same good Thief, he will steal upon us as a Thief in the night; doth it not stand us then upon to watch, because we know not the hour when he will come?

I speak not of bodily watching, but of the care and vigilancy of the heart. For a man may be asleep in sin with his eyes open; and on the contrary, watch for his Masters coming when his eyes are fastshut. Will you then know what it is to stand upon your Watch? Prepare yourselves every day to make up your account, as if the last day; search your hearts by the light of God's Word; arraign, judge, condemn yourselves for your sins; pray to him for Remission and pardon of them; be changed, become new creatures, stand upon the Gate, and look which way your spiritual enemies mean to assault the City, labor to repel them, and beat them back, and then you need not fear to meet the Judge. Plus vigilare, est plus vivere. He that lives best, watcheth most.

Nothing so like death as sleep; nor anything so like a dead man, as he that is laid to rest. Will you then show yourselves alive? So long as you sleep in sin, you carry about you the resemblance of a dead man; awake to righteousness, and sin not, and so men will know that you are alive. The Prophet Jonah fled from God, and a mighty storm from above fell upon the ship, so that the Mariners, which they use not oft, fell devoutly to their prayers: But all the while he lay, and was fast asleep. The Tempest could not awake him, till the Master of the ship roused him with What meanest thou, O thou sleeper! I apply it thus: A tempest there is coming, and it is from God; the Sea and the waters shall roar. You and the greatest part of the world are like Jonah, fast asleep, you think not of your danger. Some few there are, who are awake, and pray that the ship sink not, and at this time I supply the Pilots room; Those sleepers must be content that I rouse them up from their pillows of security, and ask, What mean you, O you sleepers! will you go away in a sleep! shall your life pass away in a dream! Came you naked of goodness into the world, and will you return as naked! brought you no oil in your Lamps with you, and will you have none when the bridegroom comes! Or do you tarry to be startled by the Angels Trump? the shrillest Trumpet that ever blew, the fearfullest voice to sleepers that ever sounded. What is it you expect? what is it you look for?

A long continuance of the world? That may not be; it is in its decaying age, and must ere long dissolve. Hope you for Methuselahs years for yourselves? Nor that neither; for seventy, or eighty, or an hundred years is the largest grant. What yet do you expect? an adjournment of the Session; sooner it may come, but defer'd it will not be; for, for the Elects sake those days are shortened.

Or suppose all this, that the world would last long, or the Assize were put off, yet the day of thy appearance is at hand. This night, or tomorrow he may send for thy soul, and exact a private account of thy life. To day a man, tomorrow none. For in death there is no peradventure; in other things there is great casualty; forte dives erit, forte pauper, &c. perhaps a man may be rich, perhaps poor; perhaps honorable, perhaps dishonorable; perhaps married, perhaps unmarried: but can a man say, Perhaps I shall die, perhaps I shall not die? No, no, death is a snare, it takes all, 'tis a hook that catcheth all.

Now look as Death arrests and delivers a man, so shall judgment find him; if it fell him a hallow tree, the grave will not make him sound; if a good tree, 'twill not make him worse. As the tree falls, so shall it lie. Cain died in his impenitence, and for that the Bill will be found against him. Judas in his Treason, and for a Traytour he shall be condemned; the like may be said of others; if the day of death find them unworthy, as unworthy persons at the last day they shall be adjudged. He that goes out of the world in debt, must lie in that eternal prison, till at the last day he be hailed by the severe Creditor before the Judge. When the Accuser of the brethren, like some eloquent Orator, will plead thus against an obstinate sinner, Not I, not I suffered one blow on my face, one thorn in my head, one scourge on my back for this man, I shed no blood to Redeem him, I was not crucified to save him, I promised him no Kingdom for his work, except it were that of darkness: yet hath this wicked wretch been at my service, and devoted himself wholly to my command. Judge O righteous Judge of the world, that which is equal; judge him mine, who would be none of thine. After his abrenunciation of me, and all that is mine, in his Baptism, what had he to do with vanity, with lust, with anger, with covetousness? &c. In these yet he hath yielded himself my servant. Behold my works are yet found about him; and therefore let him be wholly mine, who hath wholly served me. O therefore beware how you part the world with any of the devils stuff about you! for you see he may claim it at the day of judgment, and you for it.

I end this meditation with that of Augustine, Momentum hoc est unde pendet aeternitas; Our life is short, a moment, a puff of breath in our nostrils, but yet such a moment that on it depends no less matter than Eternity; our bliss, or bane; comfort, or torment. It stands us therefore in hand, to husband this moment well, to be sober in it, to be wachful in it; for then when the Bridegroom cometh, we shall go with him into a place of joy. And next I shall put you out of suspense who this Bridegroom is, which was no other than He who was appointed to be the Judge, our Lord and Savior Jesus Christ.

3. He it is.

In the Text we find a Decree past for it, and presently after his Resurrection, his faculty was dated and signed for the execution of it; All power is given to me in heaven and in earth; with which the Father delivered all Judgment to the Son. True it is that the Act of Judicature is common to all three persons, but the execution is consign'd to Christ only; By him God shall judge the world. That person God and man, is delegated to this Office, although the Authority and weight of his Sentence depends upon his Divine Power. And the Reasons Interpreters fetch from common equity.

By him, say they, it was that the Law was given in Mount Sinai; by him I am sure it was that the world was bought in Mount Calvary; who then so fit to call men to account for the observation of the Law, as the Author of the Law? who so fit to judge of those he bought, as he that laid down the price?

2. Men we are, and who can be fitter to hear the cause of men, than one of our own flesh and blood? I know that my Redeemer liveth. Go • l, Heb. My Kinsman, and then he will do the part of a Kinsman unto me. Let God come to judgment, and down our crests must fall; we have nothing to answer, no pure hands to lift up, deal only we can by supp • ications, O Lo • d enter not into judgment with thy servant. But now it is the likelier we shall find mercy in that day, because the Law by which he is to proceed, is in the hand of a Mediator; a man that hath experience of our infirmities, a man that came to save us, a man that died for us, a man that hath promised That whosoever believeth in him, shall not perish, but have everlasting life.

3. Farther; As he was the Son of man, he was arraigned, condemned, executed, put to a shameful and a painful death: Therefore hath God now highly exalted him, set him on the Bench, that was arraigned at the Barre; made him the Judge, who was judged; given all power to him, that submitted himself to an earthly power; and set his Name above every name, because it was made inferior to every name, and fastened to the Cross in scorn, Jesus of Nazare • h, &c. This reason is St. Augustine's, Forma illa erit judex, quae stetit sub judice; illa judicabit quae judicata est.

Use. The whole world admits of no other division than good and bad, Sheep and Goats, Corn and Tares; and here is matter of meditation for both.

First, For the ungodly of the world, that put the evil day away from them, and suppose their Covenant with Death shall stand, here is matter of terror. For 'tis not so; their day must come, the Thrones must be set, and Christ the Ancient of days will take his place. Lord, what confusion of faces will there be, to see him the Judge whom they have thrust through! his wounds opened, whom they have derided! his person raised and exalted, whom they have trodden underfoot!

Men love not to see the faces of those they have wronged, much less if they have power to punish them; at the very name of Joseph, his eleven brethren were amazed; I am Joseph whom you sold; you are found murderers, and deserve to die; I am a Prince, you my prisoners. What trouble then shall possess the hearts of wretched and accursed souls, when at the last day Christ shall say to the wicked, I am Jesus! Jesus that would have saved you, but you would none of my salvation! Jesus that was sold to preserve you alive, but you would not come to fetch food! Jesus that offered myself unto you, but you prefer'd Barabbas before me! Jesus that would have gathered you as a Hen gathereth her chickens, but you would not! Jesus that went about to do you good, but you thrust me out of your Coasts, that I say not, you sold me for trifles, pleasures, and profits! a goodly price to value the Son of God at!

The voice of thunder, or the crack of a cloud, is nothing to the sound of these words; God's own voice upon Mount Sinai was not so terrible; for they that heard it did live; but they who hear this must live no more, except in fire. That they might be out of hearing, how glad would they be that the hills would break about them, fall upon them, cover them! But that may not be; stand they must there still, and see and look upon him whom they have pierced. He shall be a Thorn in the eye of that Jew that Crown'd him with Thorns; a prick in the side of that Gentile, which with his sin pricked him to the heart. See him they shall, and acknowledge him to be the Son of God by the eminent luster of his glorious body, by the evident signs in the Sun, Moon, and Stars, by his absolute power to command, and the ready obedience of Saints and Angels unto him. True it is, that this sight will bring no delight to them. Delight? nay, much sadness and heaviness. For it cannot choose but be a grief of heart to them, to see him whom they have hated, disgraced, scorned, cast aside, come in so great power, Majesty, Glory. For if a general shout in heaven, if the vo • ce of an Arch-Angel, if the Trump of God, if the attendance and service of Angels, if the invironing clouds, if the exaltation of the Cross, and the seat of judgment can make any presence terrible and glorious, this will be a day of terror and glory. For thus shall it be done on that day to the man whom God will honor. All Nations shall then bow before him, all people shall fall low unto him, and cry, The Lord he is God, the Lord he is God.

What will the Mammonist of the world say, to see him the Judge, who in his life was so poor, that he had not whereon to lay his head? What the proud, to see him the Judge, who humbled himself to the Cross? What the ambitious, to see him the Judge, who fled when they would make him King? What the Gluttonous before him, who was offered gall and vinegar? Lastly, What will all the lovers of the world say then before him, who hath commanded, That they love not the world? It must needs be a great horror and confusion of face to the rich, that the poor; to the proud, that the humble; to the Lion, that the Lamb; to the wanton, that the undefiled; to the glutton, that the sober; to the ambitious, oppressing Grandee, that the contemnor of honor, poor Christ Jesus must be the Judge.

Then you may behold the nature of an evil conscience. It lies asleep here all the while a man lives, and Satan is content to sing Lullaby to it, as desirous it should sleep on, and take its rest; But at the last day, when it shall see its Judge with these eyes, so terrible, so glorious, then it will stir, then it will awake, and no Opium will bring it to sleep again; it will torment, attach, accuse, endite, condemn the man, and lay to his charge the contempt of Christ and his Word, his disbelief, and his misdemeanors in the day of grace. And he repenting and groaning in himself, shall say, Oh this is that Christ whom I had sometimes in derision! this is that Jesus whom I made a Proverb of reproach! this is that Son of God whom I crucified afresh, whose blood I trode underfoot! this is that holy One, to whose Spirit I did despite! But now I see plainly that he was the Savior of the world, that he is worthily raised and exalted to be the Judge, when I an unworthy wretch must stand and be judged at the Bar.

These and the like shall be the thoughts of the wicked at that day, and their very hearts shall fail them for fear, in a woeful expectation of what shall ensue; for these are but the beginning of sorrows. The worst follows, when this sentence shall fall from the mouth of the Judge, Depart from me ye cursed, into everlasting fire, prepared for the Devil and his Angels. Never any sentence that fell from the mouth of Judge, no nor all the sentences put together, were so terrible as this. In all penalties there can be but either loss or pain. Here we find both, Depart, in that a loss, a loss beyond expression! for it is from the blessed Vision of God's face, in which is fullness of joy. The persons are Accursed, the pain is fire, the continuance of the torment in that fire, Eternal.

Put case these accursed souls should at that day put up a supplication to the Judge to this purpose, for some Remission, yet they shall not be heard. He that stands to listen, and to receive petitions now, will not hearken then. Be it they make a motion, Lord, since we must be cast from thy sight, yet send us away with a blessing; but this may not be, Cursed you are. Well yet if accursed, yet suffer us to go into a place of rest. No, saith the Judge, it must be into Fire. Well yet, if this must be our doom, yet remember us at last, and suffer us not to be accursed, and lie in this fire tormen ed forever. For ever and ever it must be, replies the Judge. O let not our Lord be angry, and we will speak but this once: Since we be Accursed, since live in fire, since in everlasting fire, yet let us have there with us some good company, who may afford us some comfort. But this may not be granted, ye shall live accursed, ye shall live in fire, ye shall live in everlasting fire, prepared for the devil and his Angels. Those forever must be your companions, those your tormentors.

2. But as for the godly, it shall not be so with them: For then shall the righteous men stand with great boldness before the face of such as have afflicted them, and made no account of their labors. The sentence of the Judge hath enough in it to put them in heart. First he calls in a kind manner, Come ye; then he pronounceth them a blessed p • ople; after he bestows an inheritance upon them, then acquaints them with the quality of it; 'tis no less than a Kingdom; a Kingdom not then thought on, but one prepared for them from the beginning of the world.

In the sentence there is not a word, which is not like the dropping of an honey-comb. That the fearful sentence to be pronounced upon the wicked terrify them not, he calls to them first, Uenite, Come • e; he first shows signs of clemency, before any token of severity; Come near, for ye are blessed. Blessing is a rich word; and I know not the veryest miscreant but would wish himself well. Even Esau, profane Esau comes with his eyes full of tears, and houles for thus much; but this was but from an earthly father: But yours is from my Father in heaven; you are Benedicti patris, The blessed of my Father. And come ye blessed, not to receive some small portion or dowry, but an inheritance. Your Father hath adopted you for his children, and made you all heirs. In inheritances there be great odds, one much better than another; but this is one and the same to all; One of the greatest honor and highest esteem that may be. It is a Kingdom: Inherit the Kingdom. What, must all God's adopted Sons be Kings then? Lazarus and all? who would think that such Rags were ordained to be exchanged for Robes? or such an ulcered body fit to wear a Crown? But so it must be, for it is your Fathers will to give you a Kingdom, for it is prepared for you.

Joseph suffered his brethren to be brought into great straits and fears, as God doth his children sometimes in this world; They are apt to say with Judah, What is this that God doth unto us? what shall we say unto my Lord? what shall we speak? or how shall we clear ourselves? God certainly will find out the iniquity of his servants. And God oftentimes in these agonies will oftentimes refrain himself. But at last he will clear up his face in Josephs words, It is I, I am your brother Joseph; Come near to me, I pray you, I am Joseph your brother, be not afraid. Thus at that great and fearful day will Christ say to all his, It is I, it is I, I am Joseph your brother, Christ your Savior, your God; your Lord, that have not spared mine own life, but have given it for you, be not afraid; be not I say afraid, pluck up your hearts and rejoice; your sorrow is ended, your trial finished. I will be a good brother unto you, and no worse forever. It is I, it is I, be of good comfort; come, come near to me, I will promote you, and place you near about me, in my Throne, in my Kingdom. Come you blessed of my Father, for I am Jesus your brother, bone of your bone, and flesh of your flesh.

When a merciful King shall go about to ruin his b • st Subjects; when the head shall cease to direct or succor the feet; when an honest Advocate sh • ll betray the just cause of his Client; then think that Christ the King, the Head, the Advocate of his Church will ruin, plot destruction, and suffer a judgment or Decree to pass against his. But if all this may happen, for Kings are but men, and some heads may be distempered, and some Advocates corrupted; and others, though never so honest, yet through ignorance deceived, or by power over-ruled: But with Christ it is otherwise. For there can be no bad intendment in this King toward his people: in this head not the least suspicion of a bad influence upon his Body: In this Advocate there is fullness of knowledge, and plenitude of power; those Clients then, whose cause he hath taken to follow and plead, cannot miscarry. 'It is no small matter of security, that we shall appear at no other Bar than of that of a Redeemer, where he that bought us with his blood, shall be our Advocate and Judge too. No more shall be put into the bill than he pleaseth, for he frames it out of his own book. And no sentence shall proceed from his mouth for his, but that of Absolution, according to that of the Apostle, There is no condemnation to those who are in Christ Jesus; who walk not after the flesh, but after the Spirit.

Thus you see this one clause, that Christ is ordained to be Judge, hath Law and Gospel, Wine and Oil, a Sting and Honey, Mercy and Judgment in it. To the wicked, that Christ shall come to judge, there is nothing but Law, nothing but sour wine, a sharp sting, and judgment without mercy to be expected: whereas those who are his servants, shall taste nothing but honey, be cheered with oil, hear nothing but Gospel, feel nothing but mercy from Him.

And to receive both, both must appear. All shall appear before the judgment-seat of Christ. In this world many cannot be brought to answer at a tribunal, their power is so great, their wealth so vast; and say they could be impleaded, yet you know, that Laws are like Spiders webs, they entangle poor flies, but cannot hold Wasps or Hornets. Besides, Judges are too oft corrupted, and accepters of persons. But when that day comes, all Orders of men, all Sexes, all Nations, all sorts, great and small, rich and poor shall be set at the Tribunal.

Here's no place for any Latitat. If the Writ be once put, and the Trumpet sounded, there is no Non comparuit to be returned. No plea to be had or heard, no shift or delay to be admitted; for everyone must appear in person, whether alive or dead; so saith Saint Peter, He was ordained to be

That the Dead shall rise, there can be no doubt to him that believes the Scripturrs. The question is about the quick. For shall there be any then who shall remain alive? How say some, is that possible, since there is a Statutum est, a Statute made in heaven, and proclaimed by the mouth of God on earth, That all men must once die.

To clear this doubt, Confessed it is, That in Adam all men became mortal; our first father sinned, and his posterity died. Thus it is with the generality of men; Death spares none. But he who hath the power of death, may spare whom he pleaseth, as he restrains the fire, the water, the Lions mouth upon particular occasions. And out of this plenary power, an exemption was granted to Enoch. Some Rabbins indeed suppose he died, yet so, that his death was 〈 in non-Latin alphabet 〉 , an easy and sweet kind of death without pain; but the Apostles Testimony is evident, that he died not, 〈 in non-Latin alphabet 〉 . He was translated that he might not see death. And of Elijah it is confessed; These two, notwithstanding the statute, were exempted, and therefore there may be an exemption, if God please, for others also. And of this number we find all those who shall be alive at Christ's coming, who in the Text are called the Quick; 〈 in non-Latin alphabet 〉 , the living; in the Epistle to the Thessalonians, 〈 in non-Latin alphabet 〉 , those that remain, he means alive.

But what shall then happen to these? A mystery and secret it is; and had not St. Paul revealed it, we knew not what to say to it. But now we can give an answer from his mouth, We shall not all sleep, that is, die, but we shall be all changed. Such a change there must be, both in the dead and living; because flesh and blood, that is, the corrupt qualities, and infirmities of flesh and blood, cannot inherit the Kingdom of God. Changed we shall be all; and made of mortal immortal; of corruptible incorruptible; of natural spiritual; of weak strong; in a word, of earthly heavenly; of base and vile, glorious creatures in our bodies: And this change shall be without any delay, without succession of time, it shall be in a moment, in an instant, in the twinkling of an eye; as soon as you can shut your eye-lid, say some; as speedy as you turn the candle of your eye, say others. The Trumpet shall no sooner sound, but this change shall be made. But the doubt doth still remain. How then do all die? Answer is made, that this word Death is taken in a double acception: Either properly, or improperly. Properly, for the separation of the soul from the body: Or improperly, for the mutation of the corrupt qualities of the body.

1. Many of the Latin fathers, and with them the Pontificians, because of those words of God, Dust thou art, and to dust shalt thou return; and because Original sin hath over-run all mankind, do except no man from the stroke of death taken in a proper and strict sense; and Aquinas is bolder, who maintains an incineration of the body, from whose ashes an incorruptible body sh • ll arise: which Salmeron affirms, shall be done igne conflagrationis, by that fire which shall burn the whole world.

2. But the Greeks, and some of the Latins collect out of the Apostles words, there shall be a change only, which shall be a freedom of the body from all corruptibility and mortality, and other defects. Which because it shall not dissolve the totum compositum, cannot be said to be a true, real, and proper death. To their judgment Calvin subscribes, Qui dormiunt aliquo temporis spatio, exuunt corporis substantiam; qui innovabuntur, non nisi qualitatem. And this opinion seems most consonant to the Holy Ghost for these reasons:

1. The very Preface to St. Paul's Text, speaks for it, Behold I show you a mystery. Is it any mystery to show all shall die? To be mortal and breath out our souls, needs no Demonstration, daily reason and experience will prove it. The secret is, that at Christ's coming there should be many men remain alive, who should not die: that they should be presently changed; of mortal creatures, become immortal, though dispari conditione, in an unlike condition; the good made incorruptible by glory, the bad made immortal for pain.

2. And to this the Adversative particle here gives great strength, But: For it makes a plain opposition and distinction betwixt All in the first pause, and All in the second: intimating something to be attributed to these, which shall not happen to the other. Death to those, but a change to these. All shall not sleep, negatively, exclusively, but all shall be changed; as if he had said, Though all die not, yet somewhat there shall be that shall happen to all instead of death, viz. a mutation.

3. Lastly, This is consonant, and very aptly agrees with the clause of the next verse, The dead shall be raised incorruptible, and we shall be changed. The dead raised; but we that live, changed; they shall have their Resurrection; we instead of it, our Mutation. Doth he not plainly put a difference betwixt the one and the other? As Resurrection is a favor expected by those who lie in their graves: so is this alteration and change of the corrupt qualities of their bodies, an indulgence granted to those that shall be alive at the sound of the last Trump. And this I take to be the mystery which Saint Paul reveals.

That I hold you no longer, Be the truth on which side it will, yet this is certain, than all must appear. Quick and Dead, and that the Judge will pass sentence upon all.

Look upon the prisoners at the Bar, and among them look upon yourselves; for all you must stand there; when you can exempt yourselves out of the number of the dead or living, or be free from the appellation of high or low, small or great, then you shall have a better place; till then you must be content to be ranked with those who must hold up their hand.

The King here sits upon his Throne, the Judges sit upon the bench, and the Justices are Assessors, and sit by him, and God is content all this while to stand; God standeth in the Congregation of the mighty. He stands attentively and patiently, to see how they in the Throne and Bench carry themselves. But then the case will be altered; He will sit, and they shall stand. He that stood waiting so long, and listening so long, to mark what they did upon their seats, will make all these great ones stand before him at the bar, and answer for what they have done upon the bench. Neither do you who stand below, imagine that you shall be forgot, and never called for. No, no; all you, even the meanest person among you must appear; not only the great, but the small, so saith St. John; she at the mill, and be in the field. The grave cannot hide you, your life cannot protect you, the entrails of fishes, the gorges of fowls, the maws of wild beasts, the depths of waters cannot detain you. God will call to these, and the earth must give up her dead, and the beasts their prey, and the sea her slain. Bone must come again to bone, and sinew shall be knit to sinew, and flesh shall cover all, and breath enliven all. Living or dead, you must stand before the Judge; not one shall be absent. As there is an order, That all must die, or be changed: so also there is another Order for judgment, All must appear before the judgment-seat of Christ.

What prisoners therefore do before the Assize, that we ought to do before this great day, bethink ourselves of an answer to every part of the Enditement. Not guilty we shall not be able to plead; for he found folly in his Angels, and iniquity in the best of his Saints. One way there is to take off the bill, and cancel the nditement. Amendment and Faith will do it; Look then you be provided of these against God shall call. Penitent tears will so blur and wet the Enditement, that it cannot be read. Faith will present such an infinite obedience and satisfaction, that the Judge will be pacified. It will make what is his, yours; so that what is done, cannot be undone; yet upon his book it will be no more found and read, than if never done. Oh how happy would the prisoner at the bar think himself, if after the commission of some notorious offense, a few tears, and some expressions of sorrow, the leaving off his old course, and becoming a new man, would save his life! Your case is better; this sorrow and reformation will avail you. While therefore you are in these prisons of your bodies, and are not yet brought to the bar, let your eyes run down with tears for what is past, and become new men; and so though you must stand at the bar, yet you shall not be condemned as Malefactors.

My little children of whom I travel in the Lord, and should judge it my happiness to present you to the Judge, and make my account with • oy, shall I acquaint you with the secrets of my heart? I never read those words of the Gospel without horror and trembling ( The men of Ninivee shall rise up in the judgment with this Generation, and condemn it; for they repented at the Preaching of Jonas, and behold a greater than Jonas is here! The Queen of the South shall rise up in the judgment against this generation, and condemn it: For she came from the utmost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here. )

For, methinks, I hear the last Trump sounding, the Judge set upon the Tribunal, the Books opened, Christians set to the Barre; and the Ninevites on one hand, and the Queen of the South on the other, upbraiding and libelling, and that justly against them. She enditing them for their ignorance and negligence; and they impleading them for their infidelity, irrepentance, and intemperance. To which accusation what will be replied, I see not; Lay the fault upon Jonah you cannot; for the Prophet hath lift up his voice in your streets, cried he hath early and late, Repent, for the Kingdom of God is at hand. Transferre the fault upon the Judge you dare not, for he came to save, and not to destroy; he, greater than Jonah, than Solomon, would have won you to amendment, to be wise in time, and was prodigal of his Blood to save you. Look about for Advocates, you can find none, Accusers many. Your very silence speaks you guilty, and your Guilt calls for Condemnation.

And yet I know what you may answer, We have sinned with Ninivee, but we have repented with Ninivee; we have done wickedly as that wicked City, but we have cried mightily to God, and washed off that wickedness with a bathe of tears; proudly and presumptuously we offended, but for this we appeared in Sack-cloth and ashes before thee. We once turned away our ear, and would not hear one wiser than Solomon speaking by his Ambassadors to us; but after we confessed, That happy are thy men, and happy are these thy servants which stand continually before thee, and that hear thy wisdom. Now such is the Rhetoric of this Apology, that if found true, it will melt the bowels of the Judge into compassion; stand up he will in the behalf of his Elect, and ask, What Ninivite dare rise up against them? What black-faced Queen of the South judge and condemn these penitents. I, even I have seen their tears, bottled them up, and numbered in my book their sorrows, and for my Nams-sake have blotted out their transgressions.

Strive therefore with God by sorrow and amendment, as he strives by his Spirit and Word with you. Meet him in sack-cloth and ashes, before his fierce anger doth arise. Quis scit? Who knows whether he will return and pardon? Nay, Quis non scit? Who knows not that he will return and pardon: for his Word and his Oath is passed for it. Thus therefore while it is called today, if you wrestle, you shall have a blessing; Thus if you contend, you shall wear a Crown.

The Judge on the Throne at the last day will say unto you, Come ye Blessed. These are the men who weakly fouled their Garments, but they have washed them in the blood of the Lamb. These are they who ignorantly and unwillingly defiled their hands, but they thrust their fingers into my side, and cleansed them with my blood. These never committed sin without a tear, nor yielded to wickedness without a sob, a sigh, a groan; ashamed they were for what they did, and confounded for that in which they transgressed, and therefore they shall enter into my joy, and their joy.

My joy it is to reward them, and their joy to be thus rewarded: And this joy shall no man take from them; For ever and ever they shall be happy, and follow the Lamb wheresoever he goeth: Which God grant to us all in his good time, for his Son Jesus Christ's sake: To whom with the Father, and the Holy Ghost, be all Glory and Honor world without end. Amen.