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1 COR. 15. 19, 20.
1 COR. 15. 19, 20.
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If in this life only we haue hope in Christ, we are of all men the most miserable.
If in this life only we have hope in christ, we Are of all men the most miserable.
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But now is Christ risen from the dead, and become the first fruits of them that slept.
But now is christ risen from the dead, and become the First fruits of them that slept.
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THe Disputes of the blessed Apostle in this whole Chapter, is to proue a Resurrection of the dead, against the error of the Epicures and Sadduces.
THe Disputes of the blessed Apostle in this Whole Chapter, is to prove a Resurrection of the dead, against the error of the Epicureans and Sadducees.
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The maine Argument whereby hee proues it, is this. If Christ bee risen, then the dead shall rise. But Christ is risen:
The main Argument whereby he Proves it, is this. If christ be risen, then the dead shall rise. But christ is risen:
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Therefore the dead shall arise also.
Therefore the dead shall arise also.
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The minor, that Christ is risen, the Apostle proues from the third Verse vnto the twelth;
The minor, that christ is risen, the Apostle Proves from the third Verse unto the twelth;
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by the Scriptures, by the witnesse of the Twelue Apostles, and more than fiue hundred Brethren, to whom hee appeared after his Resurrection,
by the Scriptures, by the witness of the Twelue Apostles, and more than fiue hundred Brothers, to whom he appeared After his Resurrection,
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and lastly by his own Testimony, vnto whom Christ shewed himselfe after his ascension into heauen.
and lastly by his own Testimony, unto whom christ showed himself After his Ascension into heaven.
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The maior, That if Christ be risen, the dead must rise too, the Apostle beginnes to proue at the twelfth Verse.
The mayor, That if christ be risen, the dead must rise too, the Apostle begins to prove At the twelfth Verse.
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[ Now if it be preached that Christ is risen from the dead, how say some among you, that there is no Resurrection of the dead? ] This foule inconsequence the Apostle confutes in the next Verse, by the absurditie that would follow thereupon, That if there be no Resurrection of the dead, then is not Christ risen.
[ Now if it be preached that christ is risen from the dead, how say Some among you, that there is no Resurrection of the dead? ] This foul inconsequence the Apostle confutes in the next Verse, by the absurdity that would follow thereupon, That if there be no Resurrection of the dead, then is not christ risen.
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Vpon which absurditie, other absurdities would also follow, That if Christ bee not risen, then the Apostles preaching,
Upon which absurdity, other absurdities would also follow, That if christ be not risen, then the Apostles preaching,
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and testimony touching Christs Resurrection, were false, and that the Corinthians faith in Christ is vaine.
and testimony touching Christ Resurrection, were false, and that the Corinthians faith in christ is vain.
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If Christ bee yet in his graue, they and all that beleeue in Christ, bee yet in their sinns, they that are dead in the Faith of Christ are perished,
If christ be yet in his graven, they and all that believe in christ, be yet in their Sins, they that Are dead in the Faith of christ Are perished,
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and gone to hell in their sinnes, they that liue in the faith of Christ are of all men most vnhappy, without reward here, and sure of punishment hereafter.
and gone to hell in their Sins, they that live in the faith of christ Are of all men most unhappy, without reward Here, and sure of punishment hereafter.
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But Christ being raised from the dead, these absurdities are taken away, the Apostles are true in their preaching,
But christ being raised from the dead, these absurdities Are taken away, the Apostles Are true in their preaching,
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and all men are happy in beleeuing in Christ put to death for sinne, and raised from death for our iustification.
and all men Are happy in believing in christ put to death for sin, and raised from death for our justification.
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(If in this life only we haue hope in Christ, we are of all men most miserable. (If in this life only we have hope in christ, we Are of all men most miserable.
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But now Christ is risen &c.) This is in briefe the dependence of the words.But now christ is risen etc.) This is in brief the dependence of the words.
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The parts are, as the Verses, two: 1. An absurditie vpon the deniall of a truth.
The parts Are, as the Verses, two: 1. an absurdity upon the denial of a truth.
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That Christians are of all men in worst condition, is an absurd assertion. But yet twere true, if after this life they had no hope of Happinesse.
That Christians Are of all men in worst condition, is an absurd assertion. But yet it true, if After this life they had no hope of Happiness.
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And hopelesse they must needs bee, if Christ be not risen, and themselues shall not rise.
And hopeless they must needs be, if christ be not risen, and themselves shall not rise.
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[ If in this life only &c. ] 2. A remouall of this absurditie, by an affirmation of the Truth;[ If in this life only etc. ] 2. A removal of this absurdity, by an affirmation of the Truth;
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Christians are not vnhappy men, for why [ Christ is risen ] hauing ouercome sinne and death:
Christians Are not unhappy men, for why [ christ is risen ] having overcome sin and death:
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And this is not for himselfe, but for their sakes:
And this is not for himself, but for their sakes:
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He [ is become the first fruits of them that slept ] that as himselfe by his owne,
He [ is become the First fruits of them that slept ] that as himself by his own,
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so they by his power, shall certainely arise vnto immortall life and glory. Of these things in order very plainely.
so they by his power, shall Certainly arise unto immortal life and glory. Of these things in order very plainly.
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The first Instruction I desire you to obserue, is this, that
The First Instruction I desire you to observe, is this, that
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True Christians are more vnhappy than any other men, if their happinesse bee confined to this life only. True Christians Are more unhappy than any other men, if their happiness be confined to this life only.
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If death bring to an end their liues and their hopes both at once, they that beleeue in Christ are in a worse estate,
If death bring to an end their lives and their hope's both At once, they that believe in christ Are in a Worse estate,
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than Epicures, Atheists, and other vngodly persons, who while they liue with their fill of pleasures, Christians inherit sorrowes and troubles.
than Epicureans, Atheists, and other ungodly Persons, who while they live with their fill of pleasures, Christians inherit sorrows and Troubles.
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No Profession in the world so discomfortable, as that of true Religion, take once away from the godly man the hope of Heauen.
No Profession in the world so discomfortable, as that of true Religion, take once away from the godly man the hope of Heaven.
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If Christ bee beneficiall vnto him but only till he dye, as good tis to bee any thing, as a Christian.
If christ be beneficial unto him but only till he die, as good this to be any thing, as a Christian.
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You may soone see it to bee true, if you cast your eyes vpon the state of true Christians in this life.
You may soon see it to be true, if you cast your eyes upon the state of true Christians in this life.
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Wee are of all men most miserable, saith the Apostle. Whom meanes hee? Wee Apostles and Ministers of the Gospell;
we Are of all men most miserable, Says the Apostle. Whom means he? we Apostles and Ministers of the Gospel;
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Or, all we Christians that beleeue in Christ? He meanes both sorts, Ministers and People. 1. For Ministers:
Or, all we Christians that believe in christ? He means both sorts, Ministers and People. 1. For Ministers:
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They are more miserable than any other Christians;
They Are more miserable than any other Christians;
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of all others they are most exposed vnto troubles, and that in regard of the nature of their Office.
of all Others they Are most exposed unto Troubles, and that in regard of the nature of their Office.
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They by their preaching and Ministry doe bid defiance to the powers of darkenesse, they proclaime themselues open Enemies to Sathan and his Kingdome.
They by their preaching and Ministry do bid defiance to the Powers of darkness, they proclaim themselves open Enemies to Sathan and his Kingdom.
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If others be Souldiers, they be the Captaines, and stand formost in the face of the Enemies,
If Others be Soldiers, they be the Captains, and stand foremost in the face of the Enemies,
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and neerest of all to danger. Whence it followes, That what euer mischief the Prince of the darkenesse of this World,
and nearest of all to danger. Whence it follows, That what ever mischief the Prince of the darkness of this World,
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or his seruants, the children of disobedience, can inuent against them, they shall bee sure to feele it,
or his Servants, the children of disobedience, can invent against them, they shall be sure to feel it,
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if force or craft can lay it on them. Satan euer aymes at the fairest: Smite the Shepheard, and twill be easie to scatter the Sheepe:
if force or craft can lay it on them. Satan ever aims At the Fairest: Smite the Shepherd, and 'twill be easy to scatter the Sheep:
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Slay a King of Israel, and the rest of the Army will soone rout.
Slay a King of Israel, and the rest of the Army will soon rout.
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[ The world hateth mee (saith Christ) because I testifie of it, that the workes thereof are euill ] Iohn 7. 7. As it hated and persecuted him,[ The world hates me (Says christ) Because I testify of it, that the works thereof Are evil ] John 7. 7. As it hated and persecuted him,
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so it will euer doe to his Ministers and Ambassadours.
so it will ever do to his Ministers and ambassadors.
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So long as there is in the World a faithfull Minister to reproue sinne, and wicked persons that loue to commit sinne, there will euer bee malice and despite vsed against them.
So long as there is in the World a faithful Minister to reprove sin, and wicked Persons that love to commit sin, there will ever be malice and despite used against them.
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Whence at all times so many discontentments haue bin bred against godly Ministers, by froward and disobedient People, who, louing to doe euill,
Whence At all times so many discontentments have been bred against godly Ministers, by froward and disobedient People, who, loving to do evil,
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and hating to be reproued, haue not spared, to the vtmost of their malicious might, to heape vexations and sorrowes vpon them, by whose Ministry the glad tidings of peace and good things haue bin brought vnto them.
and hating to be reproved, have not spared, to the utmost of their malicious might, to heap vexations and sorrows upon them, by whose Ministry the glad tidings of peace and good things have been brought unto them.
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When Ministers weepe in secret for the sinnes of their People, when they poure out prayers and teares for their saluation,
When Ministers weep in secret for the Sins of their People, when they pour out Prayers and tears for their salvation,
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when they behold their stubbornesse and disobedience against the Word with sad and heauie hearts,
when they behold their Stubbornness and disobedience against the Word with sad and heavy hearts,
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when they haue spent their strength and life amongst them, wasting themselues in labour to doe them good,
when they have spent their strength and life among them, wasting themselves in labour to do them good,
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and after in griefe to see so little good done on them, whats their recompense for all their good will,
and After in grief to see so little good done on them, whats their recompense for all their good will,
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but hatred, derision, a mocke and scoffe, some iniurie, vniust vexation, some malicious accusation or other? Woe is mee (saith Ieremie in a passion, seeing how miserably hee was vsed by his Countrymen) [ Woe is mee, my mother, that thou hast borne me a contentious man,
but hatred, derision, a mock and scoff, Some injury, unjust vexation, Some malicious accusation or other? Woe is me (Says Ieremie in a passion, seeing how miserably he was used by his Countrymen) [ Woe is me, my mother, that thou hast born me a contentious man,
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and a man that striueth with the whole Earth ] Ier 15. 10. Poore Prophet, what harme had he done them? [ I haue neither lent on vsury,
and a man that strives with the Whole Earth ] Jeremiah 15. 10. Poor Prophet, what harm had he done them? [ I have neither lent on Usury,
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nor men haue lent to me on vsury, yet euery one doth curse me ] Wrong'd them hee had not in ciuill dealings;nor men have lent to me on Usury, yet every one does curse me ] Wronged them he had not in civil dealings;
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in his Ministry hee had faithfully declared vnto them the will of God, reproued them of their sinnefull abominations, foretold them of Gods heauie wrath ready to fall vpon the whole state:
in his Ministry he had faithfully declared unto them the will of God, reproved them of their sinful abominations, foretold them of God's heavy wrath ready to fallen upon the Whole state:
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was this that for which they curse him, rayle at him, persecute him, count him an enemie to the State,
was this that for which they curse him, rail At him, persecute him, count him an enemy to the State,
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and not worthy to liue? Yea this was cause enough.
and not worthy to live? Yea this was cause enough.
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Doth he fore-tell the destruction of Ierusalem? nay then he is a traytor presently, hee weakens the hands of the men of Warre, hee seekes not the good,
Does he foretell the destruction of Ierusalem? nay then he is a traitor presently, he weakens the hands of the men of War, he seeks not the good,
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but the hurt of the People, Ier. 38. 4. Mad men that will bee valiant and victorious in spite of God:
but the hurt of the People, Jeremiah 38. 4. Mad men that will be valiant and victorious in spite of God:
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and therefore are ready to slay his Prophet for telling them the truth, that God will not helpe them.
and Therefore Are ready to slay his Prophet for telling them the truth, that God will not help them.
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Doth he sharply and boldly reproue the sinnes of the People? why thats not to bee endured.
Does he sharply and boldly reprove the Sins of the People? why thats not to be endured.
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Come, say the People, Ier. 18. 18. [ Come let vs imagine some deuise against Ieremiah ] let vs picke a hole in his coate, let vs lay a plot to bring him in trouble.
Come, say the People, Jeremiah 18. 18. [ Come let us imagine Some devise against Jeremiah ] let us pick a hold in his coat, let us lay a plot to bring him in trouble.
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Is he so free of his tongue? nay then [ Let vs smite him with the tongue ] reuile him, raise some slander vpon him, forge some accusation to bring him in question:
Is he so free of his tongue? nay then [ Let us smite him with the tongue ] revile him, raise Some slander upon him, forge Some accusation to bring him in question:
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and as for his talke, [ Let vs not giue heede to any of his words ] What rage and tumult is there if Christ once be preached among the Gentiles? what blustring and adoe if a Paul come once amongst beastly Ephesians,
and as for his talk, [ Let us not give heed to any of his words ] What rage and tumult is there if christ once be preached among the Gentiles? what blustering and ado if a Paul come once among beastly Ephesians,
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and learned but idolatrous Athenians? Wit nor Vice may not endure his presence.
and learned but idolatrous Athenians? Wit nor Vice may not endure his presence.
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Let a Minister that is faithfull to God, and true to mens soules, plainely, yet meekely, reproue men for their ignorance, pride, couetousnesse, vsury, false dealing, adultery, swearing, &c. if they can, they will euen make him weary of his life:
Let a Minister that is faithful to God, and true to men's Souls, plainly, yet meekly, reprove men for their ignorance, pride, covetousness, Usury, false dealing, adultery, swearing, etc. if they can, they will even make him weary of his life:
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what euer may bee done by bitter speeches, vnkinde and iniurious dealing, he may bee sure to looke for it.
what ever may be done by bitter Speeches, unkind and injurious dealing, he may be sure to look for it.
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Well may St. Paul say, Wee are of all men most miserable:
Well may Saint Paul say, we Are of all men most miserable:
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We Apostles, and Ministers of the Gospell, are in far the worst case of all men, who,
We Apostles, and Ministers of the Gospel, Are in Far the worst case of all men, who,
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like Beacons vpon Mountaines tops, stand open continually to all tempests raised against vs by wicked men and spirits.
like Beacons upon Mountains tops, stand open continually to all tempests raised against us by wicked men and spirits.
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In all this vexation lighting vpon the faithfull Ministers of Christ Iesus, what other comfort in this life haue they but this, that what euer ill successe there be in their Ministery, whatsoeuer miseries lye vpon their persons,
In all this vexation lighting upon the faithful Ministers of christ Iesus, what other Comfort in this life have they but this, that what ever ill success there be in their Ministry, whatsoever misery's lie upon their Persons,
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yet their Work is with the Lord, and their Reward is with their God? Take away this hope in Christ for the life to come,
yet their Work is with the Lord, and their Reward is with their God? Take away this hope in christ for the life to come,
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and yee leaue them the most forlorne men in the world. 2 For true Christians, they are more miserable than all other men:
and ye leave them the most forlorn men in the world. 2 For true Christians, they Are more miserable than all other men:
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and that in regard of the Nature of true Religion which they professe, which agrees not with the good liking of the world;
and that in regard of the Nature of true Religion which they profess, which agrees not with the good liking of the world;
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and therefore it cannot agree with that, nor them that sincerely professe it. [ If yee were of the world, the world would loue his own:
and Therefore it cannot agree with that, nor them that sincerely profess it. [ If ye were of the world, the world would love his own:
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but because yee are not of the world, but I haue chosen you out of the world;
but Because ye Are not of the world, but I have chosen you out of the world;
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therefore the world hateth you ] saith Christ of all the Elect, Iohn 15. 19: They are men of another generation, their liues are not like other mens:Therefore the world hates you ] Says christ of all the Elect, John 15. 19: They Are men of Another generation, their lives Are not like other Mens:
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and therefore the world wonders at them as at some strange Bird or Beast. Their courses runne byass from other mens, and stand opposite to their vngodly practices:
and Therefore the world wonders At them as At Some strange Bird or Beast. Their courses run bias from other men's, and stand opposite to their ungodly practices:
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So that when they looke vpon them, to their great displeasure, they alwaies see in their well doing, a reall reproofe of their owne euill doing.
So that when they look upon them, to their great displeasure, they always see in their well doing, a real reproof of their own evil doing.
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But if at any time they be so venturous as in words also to reprooue them,
But if At any time they be so venturous as in words also to reprove them,
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then there is no patience to bee had.
then there is no patience to be had.
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If Lot but once say, [ Brethren, I pray you, doe not so wickedly ] the Citizens of Sodome grow cholerike straight way:
If Lot but once say, [ Brothers, I pray you, do not so wickedly ] the Citizens of Sodom grow choleric straight Way:
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This fellow will bee a iudge and ruler, hee must carpe and finde fault, [ Nay wee will deale worse with thee,
This fellow will be a judge and ruler, he must carp and find fault, [ Nay we will deal Worse with thee,
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than with them ] say those Beasts in the shape of men, Gen. 19. 9. So now, these precise men marre all:than with them ] say those Beasts in the shape of men, Gen. 19. 9. So now, these precise men mar all:
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a man cannot sweate, or drinke drunke, or talke filthily, or in any thing doe otherwise than he should doe,
a man cannot sweat, or drink drunk, or talk filthily, or in any thing do otherwise than he should do,
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but straight way they are reprouing, admonishing, exhotting:
but straight Way they Are reproving, admonishing, exhotting:
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so that a man cannot liue quietly by them, nor displease God, but theyle take offence at it.
so that a man cannot live quietly by them, nor displease God, but theyle take offence At it.
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Hence are all malicious deuises and practises against the godly:
Hence Are all malicious devises and practises against the godly:
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they bee the men whom the world hath accused as the worst of malefactors, disgraced as persons most contemptible, persecuted as worthy to bee driuen from the societie of men.
they be the men whom the world hath accused as the worst of malefactors, disgraced as Persons most contemptible, persecuted as worthy to be driven from the society of men.
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In the times of the Primitiue Church, if any thing were amisse in the Romane State, the Christians presently are cryed out vpon, they must smart as the cause of it;
In the times of the Primitive Church, if any thing were amiss in the Roman State, the Christians presently Are cried out upon, they must smart as the cause of it;
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If it raine not at all, or too much, if lightning and thunder doe any harme,
If it rain not At all, or too much, if lightning and thunder do any harm,
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if the Legions mis-carry, then away with the Christians, to the racke, the fire, the sword, the Lions, &c. So now in the Christian world, all the blame of the trouble must lye on the reformed Churches;
if the Legions miscarry, then away with the Christians, to the rack, the fire, the sword, the Lions, etc. So now in the Christian world, all the blame of the trouble must lie on the reformed Churches;
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albeit what is their fault? except it bee that they are innocent.
albeit what is their fault? except it be that they Are innocent.
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But were the Churches of God rooted vp out of the world, and all the Synagogues of God destroyed in the Land,
But were the Churches of God rooted up out of the world, and all the Synagogues of God destroyed in the Land,
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why then twere well, the world would bee at peace and vnity: although the world stand but for the Churches sake.
why then it well, the world would be At peace and unity: although the world stand but for the Churches sake.
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In short [ Euery one that will liue godly must suffer persecution ] 2 Tim. 3. 12. What, must? Yea:
In short [ Every one that will live godly must suffer persecution ] 2 Tim. 3. 12. What, must? Yea:
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and that in a peaceable Church as well as a troubled. Hee must suffer persecution of the heart, of the tongue, or of the hand.
and that in a peaceable Church as well as a troubled. He must suffer persecution of the heart, of the tongue, or of the hand.
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Hee shall bee hated if not reuiled, reuiled if not smitten, smitten if not slaine.
He shall be hated if not reviled, reviled if not smitten, smitten if not slain.
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Besides all which molestations from the world, infinite are those troubles wherewith euery godly soule is assaulted by Sathan, and its owne corruption:
Beside all which molestations from the world, infinite Are those Troubles wherewith every godly soul is assaulted by Sathan, and its own corruption:
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a hard and continuall taske it hath in fighting against the spirituall wickednesses in high places, in striuing against so many lusts,
a hard and continual task it hath in fighting against the spiritual Wickednesses in high places, in striving against so many Lustiest,
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and disordered affections that cannot bee easily gouerned. Many bitter stormes it feeles of temptations, sorrowes, and feares;
and disordered affections that cannot be Easily governed. Many bitter storms it feels of temptations, sorrows, and fears;
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which makes them oft cry out for griefe of heart, and causeth their bones to waxe dry,
which makes them oft cry out for grief of heart, and Causes their bones to wax dry,
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and the powers of their body to faile.
and the Powers of their body to fail.
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This now is the [ Generation of Gods children ] as Dauid speakes, Psal. 73. 15. this their lot to be daily punished,
This now is the [ Generation of God's children ] as David speaks, Psalm 73. 15. this their lot to be daily punished,
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and chastened euery morning, when others liue at ease and prosperitie.
and chastened every morning, when Others live At ease and Prosperity.
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So that if yee take from these the hope of future blessednesse by Christ, the heart will soone breake,
So that if ye take from these the hope of future blessedness by christ, the heart will soon break,
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when there is left them nothing but misery.
when there is left them nothing but misery.
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Alas, what is the temporall reward of Pietie, if after death a man must suffer eternall misery? Poore is the contentment that can bee found in Vertue and Religion,
Alas, what is the temporal reward of Piety, if After death a man must suffer Eternal misery? Poor is the contentment that can be found in Virtue and Religion,
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if it stretch no further than to the end of this life; if after death there bee nothing, or nothing but misery.
if it stretch no further than to the end of this life; if After death there be nothing, or nothing but misery.
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Cut from a man his hope in Christ for her• after, and then the Epicures counsell will seeme good, [ Let vs eate and drink, for tomorrow we shall dye.
cut from a man his hope in christ for her• After, and then the Epicureans counsel will seem good, [ Let us eat and drink, for tomorrow we shall die.
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] Let vs take our pleasure while wee may. If wee dye as Beasts, and come to nothing, then lets liue as Beasts too:] Let us take our pleasure while we may. If we die as Beasts, and come to nothing, then lets live as Beasts too:
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Or if wee must dye worse than Beasts, and our soules goe into misery, as we must,
Or if we must die Worse than Beasts, and our Souls go into misery, as we must,
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if Christ doe vs good no longer than we liue;
if christ do us good no longer than we live;
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why then what auailes it to ioy in Vertue and Religion, to follow an empty name of goodnesse,
why then what avails it to joy in Virtue and Religion, to follow an empty name of Goodness,
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when nothing is got by it after death, and for the present nothing worth the desiring? Lets restraine our eyes and our hearts from no pleasures that may bee procured.
when nothing is god by it After death, and for the present nothing worth the desiring? Lets restrain our eyes and our hearts from no pleasures that may be procured.
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Let Vertue bee onely our stals to winne honour, where men out of errour esteeme highly of it:
Let Virtue be only our stals to win honour, where men out of error esteem highly of it:
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among others, loue wee Vice where vertue is banished. All comes to one then, bee vitious, and be but miserable hereafter;
among Others, love we Vice where virtue is banished. All comes to one then, be vicious, and be but miserable hereafter;
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bee vertuous, and bee no lesse.
be virtuous, and be no less.
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Such wilde and desperate resolutions, that notwithstanding our Christian Faith, doe yet take place in too many mens hearts, might then be reckoned of all to bee good wholsome counsell,
Such wild and desperate resolutions, that notwithstanding our Christian Faith, do yet take place in too many men's hearts, might then be reckoned of all to be good wholesome counsel,
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if the day of our death were the vtmost period of time, beyond which no happinesse were to be enioyed.
if the day of our death were the utmost Period of time, beyond which no happiness were to be enjoyed.
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Wee see then the Point to bee plaine enough, That true Christians, barrd of their hope in Christ for the life to come, are more miserable than other men: because all are alike hereafter;
we see then the Point to be plain enough, That true Christians, barred of their hope in christ for the life to come, Are more miserable than other men: Because all Are alike hereafter;
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and for this life the godly misse of those contentments which the wicked enioy. Nay more miserable, not onely than men, but than Beasts also:
and for this life the godly miss of those contentment's which the wicked enjoy. Nay more miserable, not only than men, but than Beasts also:
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seeing Beasts dye, but are not iudged after death; they come to nothing, but not to misery, as men out of Christ doe.
seeing Beasts die, but Are not judged After death; they come to nothing, but not to misery, as men out of christ do.
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The Vses of this Instruction shall be two:
The Uses of this Instruction shall be two:
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Vse 1. To lesson vs how to iudge of the State of the Church, and also of priuate Christians:Use 1. To Lesson us how to judge of the State of the Church, and also of private Christians:
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namely, That we iudge not of them according to outward appearance, but that wee iudge righteous iudgement.
namely, That we judge not of them according to outward appearance, but that we judge righteous judgement.
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Hee that lookes on them with a carnall eye, considering them in their present condition, without relation to Christ,
He that looks on them with a carnal eye, considering them in their present condition, without Relation to christ,
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and their future happinesse by him, shall see no great matter to winne his desire toward them.
and their future happiness by him, shall see no great matter to win his desire towards them.
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For the Church her glory is not of this World.
For the Church her glory is not of this World.
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She is comely, but sunne-burnt with afflictions and persecutions, shee lyes among the pots in poore and despicable estate,
She is comely, but sunburnt with afflictions and persecutions, she lies among the pots in poor and despicable estate,
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when the Synagogue of Sathan ruffles in all pride and pleasure.
when the Synagogue of Sathan ruffles in all pride and pleasure.
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The whore of Rome is clothed with scarlet and all gallantry, Re. 17. 4. She liues in abundance of pleasures, Rom. 18. 3. She dares say, I sit as Queen,
The whore of Room is clothed with scarlet and all gallantry, Re. 17. 4. She lives in abundance of pleasures, Rom. 18. 3. She dares say, I fit as Queen,
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and am no widow, and shall see no mourning. Shee laughes, when other Churches weepe in teares of blood.
and am no widow, and shall see no mourning. Shee laughs, when other Churches weep in tears of blood.
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Therefore doe many iudge her blessed, and these miserable: and many turne in thither. Indeed were her hope only in this life, their choyce were good:
Therefore do many judge her blessed, and these miserable: and many turn in thither. Indeed were her hope only in this life, their choice were good:
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miserable were shee if alwaies Militant and neuer Triumphant.
miserable were she if always Militant and never Triumphant.
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But wee haue learned of our Apostle, not to iudge of the Church of God by her miserable outside that appeares to vs in this life.
But we have learned of our Apostle, not to judge of the Church of God by her miserable outside that appears to us in this life.
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Let her bee poore and persecuted, driuen into wildernesses, and caues of the earth, twas so of old,
Let her be poor and persecuted, driven into Wildernesses, and caves of the earth, it so of old,
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when Idolatrous Gentilisme swagered it in glorious Temples by Law and force of sword. Be she a few to many, meane to mighty; twas so euer.
when Idolatrous Gentilism swagered it in glorious Temples by Law and force of sword. Be she a few to many, mean to mighty; it so ever.
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What if she seeme to bee now driuen into a corner of this westerne World,
What if she seem to be now driven into a corner of this western World,
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so that the Aduersarie may conceiue hope, that now there needes but one push more to thrust her into another Coast,
so that the Adversary may conceive hope, that now there needs but one push more to thrust her into Another Coast,
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or to sinke her in the Sea? let vs not for all that iudge the worse of her,
or to sink her in the Sea? let us not for all that judge the Worse of her,
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nor leaue the Temple of God, to run ouer to the Temples of Idols and Idolaters.
nor leave the Temple of God, to run over to the Temples of Idols and Idolaters.
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For priuate Christians, the same Rule must be followed, for them also not to iudge them by their state in this life.
For private Christians, the same Rule must be followed, for them also not to judge them by their state in this life.
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Indeed if we looke vpon them while they are here disgraced as the offscouring of the world, scorned by great men, iniurd by all men, driuen into obscurity,
Indeed if we look upon them while they Are Here disgraced as the offscouring of the world, scorned by great men, injured by all men, driven into obscurity,
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and troden vnder foote from rising vp in the world;
and trodden under foot from rising up in the world;
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if we see Daniel lodgd among Lions, Paul and Silas in the Stockes, and at the whipping Post, the Martyrs bodies melting in the flames,
if we see daniel lodged among Lions, Paul and Silas in the Stocks, and At the whipping Post, the Martyrs bodies melting in the flames,
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if we behold them tryed by mockings and scourgings, by bonds and impris•nment;
if we behold them tried by mockings and scourgings, by bonds and impris•nment;
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when wee see them stoned, he wen asunder, tempted, slaine with the sword, wandring vp and downe in sheepe-skinnes,
when we see them stoned, he wen asunder, tempted, slain with the sword, wandering up and down in sheepskins,
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and in goates-skins, being destitute, afflicted and tormented, wandring in Wildernesses, and Mountaines, and Dennes,
and in Goatskins, being destitute, afflicted and tormented, wandering in Wildernesses, and Mountains, and Dens,
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and Caues of the Earth, as in Heb. 11. 36, 37, 38. in this case, who but would iudge them to bee miserable men? Againe,
and Caves of the Earth, as in Hebrew 11. 36, 37, 38. in this case, who but would judge them to be miserable men? Again,
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when wee see a poore Christian frequent in prayer and hearing, strict in his life, fearefull to take liberty, where others sinne with boldnesse, often in fasting to humble his soule,
when we see a poor Christian frequent in prayer and hearing, strict in his life, fearful to take liberty, where Others sin with boldness, often in fasting to humble his soul,
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and beate downe his body, see his heart full of griefe, his eyes runne downe with teares for his owne sinnes,
and beat down his body, see his heart full of grief, his eyes run down with tears for his own Sins,
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and for the sins of the Land wherein he liues, behold him toyling vnder the burden of sin, wearied out with spirituall conflicts in his encounters with Sathan,
and for the Sins of the Land wherein he lives, behold him toiling under the burden of since, wearied out with spiritual conflicts in his encounters with Sathan,
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and that sin that still dwels in him:
and that since that still dwells in him:
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And now, seems not such a one in thy eyes to bee a contemptible and miserable wretch? Well, iudge not by the sight of thine eies, be not thou a foole to esteem such a one mad:
And now, seems not such a one in thy eyes to be a contemptible and miserable wretch? Well, judge not by the sighed of thine eyes, be not thou a fool to esteem such a one mad:
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though for the present it appeare not what such a one shall bee, yet know, that when Christ shall appeare, he shall appeare with him in glory;
though for the present it appear not what such a one shall be, yet know, that when christ shall appear, he shall appear with him in glory;
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and therefore whateuer his estate in this life bee, yet his end shall bee with honour.
and Therefore whatever his estate in this life be, yet his end shall be with honour.
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Vse 2. This teacheth vs in generall, that no man is a happy man, who lookes for no other happinesse but in this life.Use 2. This Teaches us in general, that no man is a happy man, who looks for no other happiness but in this life.
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If in this life onely there be hope, Christians be of all most miserable; but yet all others also bee miserable too.
If in this life only there be hope, Christians be of all most miserable; but yet all Others also be miserable too.
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For why? their happinesse which here they haue, is but for a few yeares, and after that comes death, then iudgement and euerlasting miserie. Ah my Brethren!
For why? their happiness which Here they have, is but for a few Years, and After that comes death, then judgement and everlasting misery. Ah my Brothers!
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tis a wofull estate for one to be [ A man of this world, whose portion is in this life ] as it is Psal. 17. 14. When all the happinesse a man cares for or lookes after, is this, that he hath money enough, friends enow, store of lands and liuings, great honours, much ease, varietie of pleasures, with such other things as serue only to the filling of our bellies,
this a woeful estate for one to be [ A man of this world, whose portion is in this life ] as it is Psalm 17. 14. When all the happiness a man Cares for or looks After, is this, that he hath money enough, Friends enough, store of Lands and livings, great honours, much ease, variety of pleasures, with such other things as serve only to the filling of our bellies,
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and satisfying of a few base and earthly affections:
and satisfying of a few base and earthly affections:
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Yet this is all which most men desire, and whereafter their hearts doe runne all dayes of their liues;
Yet this is all which most men desire, and whereafter their hearts do run all days of their lives;
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they neuer looke higher than these lower parts of the world. What pitie is it to see a man, so noble a Creature, borne vnto immortalitie,
they never look higher than these lower parts of the world. What pity is it to see a man, so noble a Creature, born unto immortality,
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and an euerlasting being, yet to spend a fifty or sixty yeares in this life,
and an everlasting being, yet to spend a fifty or sixty Years in this life,
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and yet scarce euer thinke seriously of another world, till there be no remedie, but that he must goe out of this? Brethren, take we notice of this fault,
and yet scarce ever think seriously of Another world, till there be no remedy, but that he must go out of this? Brothers, take we notice of this fault,
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and know wee that this world is not our resting place:
and know we that this world is not our resting place:
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let vs now forsake it in our affections, and let our liues testifie, that we be such as seeke after a Country, not earthly,
let us now forsake it in our affections, and let our lives testify, that we be such as seek After a Country, not earthly,
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but heauenly, where wee shall haue a more enduring substance than all the treasures of this world.
but heavenly, where we shall have a more enduring substance than all the treasures of this world.
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Thus much of the first point, from the 19. Verse.
Thus much of the First point, from the 19. Verse.
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I come vnto the next words, wherein the Apostle confutes the former absurditie, shewing that godly Christians are not to bee accounted more miserable than all others,
I come unto the next words, wherein the Apostle confutes the former absurdity, showing that godly Christians Are not to be accounted more miserable than all Others,
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forasmuch as their hope in Christ is for the life to come, as well as this life.
forasmuch as their hope in christ is for the life to come, as well as this life.
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But now, saith hee, Christ is risen. Yea, might they say, but what is that to vs? Very much;
But now, Says he, christ is risen. Yea, might they say, but what is that to us? Very much;
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for he rose that we might rise, [ He is become the first fruits of them that slept ] He is the first that rose from the dead,
for he rose that we might rise, [ He is become the First fruits of them that slept ] He is the First that rose from the dead,
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and is the cause to raise all others vp. The Instruction that briefly wee learne from hence, is this, that
and is the cause to raise all Others up. The Instruction that briefly we Learn from hence, is this, that
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The Resurrection of Christ is the cause of our Resurrection to life and glory. The Resurrection of christ is the cause of our Resurrection to life and glory.
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This the Apostle intends, when he saith iointly together, Christ is risen and become the first fruits of such as sleepe, i. e. are dead.
This the Apostle intends, when he Says jointly together, christ is risen and become the First fruits of such as sleep, i. e. Are dead.
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Christ may bee called the first fruits of them that rise from death, in a double respect:
christ may be called the First fruits of them that rise from death, in a double respect:
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1. Because Christ was the first that rose from death. which we must vnderstand with some limitation:
1. Because christ was the First that rose from death. which we must understand with Some limitation:
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for it is certain, that others were raised from the dead before Christs Resurrection, as we reade of diuers in the Old and New Testament:
for it is certain, that Others were raised from the dead before Christ Resurrection, as we read of diverse in the Old and New Testament:
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but here is the difference between them and Christ; 1. They rose by the power of Christ, Christ by his owne power.
but Here is the difference between them and christ; 1. They rose by the power of christ, christ by his own power.
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Hee had power, as to lay downe, so to take it to himselfe againe.
He had power, as to lay down, so to take it to himself again.
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Beeing God as well as man, of himselfe he was able to quicken his own body. So could not they.
Being God as well as man, of himself he was able to quicken his own body. So could not they.
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2. Christ rose, but dyed no more: the others rose vnto life, but dyed againe; as Lazarus, &c. who tasted twice of temporall death.
2. christ rose, but died no more: the Others rose unto life, but died again; as Lazarus, etc. who tasted twice of temporal death.
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So then Christ was the first of all the dead, that raised himselfe vnto an euerlasting life.
So then christ was the First of all the dead, that raised himself unto an everlasting life.
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2. Because Christ is the cause why all men else rise from the dead.
2. Because christ is the cause why all men Else rise from the dead.
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This is chiefly intended by the Apostle, when he saith, Christ is the first fruits of them that sleepe.
This is chiefly intended by the Apostle, when he Says, christ is the First fruits of them that sleep.
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The first fruits were by the Law, Deut. 26. 1. & seq.
The First fruits were by the Law, Deuteronomy 26. 1. & seq.
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to be offered vnto the Lord, before such time as the Iewes might eate of the rest of their haruest.
to be offered unto the Lord, before such time as the Iewes might eat of the rest of their harvest.
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By that oblation the whole haruest was sanctified vnto their lawfull vse;
By that oblation the Whole harvest was sanctified unto their lawful use;
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as it is Leuit. 23. 14. And therfore the Apostle saith, Rom. 1. 16. [ If the first fruits be holy,
as it is Levites 23. 14. And Therefore the Apostle Says, Rom. 1. 16. [ If the First fruits be holy,
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so is the whole lumpe ] namely, after the consecrating of the first fruits all the remainder might lawfully bee vsed in a good and holy manner.so is the Whole lump ] namely, After the consecrating of the First fruits all the remainder might lawfully be used in a good and holy manner.
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From this custome the Apostle drawes the Metaphor, calling Christ the first fruits of the dead.
From this custom the Apostle draws the Metaphor, calling christ the First fruits of the dead.
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Namely, that as by them all the rest of the store was consecrated;
Namely, that as by them all the rest of the store was consecrated;
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so in and by the body of Christ rising out of his graue, the bodies of all the Elect shall receiue this power and priuiledge, to breake asunder the bands of death,
so in and by the body of christ rising out of his graven, the bodies of all the Elect shall receive this power and privilege, to break asunder the bans of death,
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and returne to life and blessed immortalitie. Which comes to passe in a twofold regard: 1. Because of the inseparable Vnion which is between Christ and the Church.
and return to life and blessed immortality. Which comes to pass in a twofold regard: 1. Because of the inseparable union which is between christ and the Church.
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The first fruits are a part of the whole lumpe, and of the same nature with the whole:
The First fruits Are a part of the Whole lump, and of the same nature with the Whole:
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So is Christ and the Church; he is the head, they are the members of the same body;
So is christ and the Church; he is the head, they Are the members of the same body;
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he is the stocke and roote, they the branches of the same Vine. And therefore the Life, which is in Christ the Head, is diffused into the Members;
he is the stock and root, they thee branches of the same Vine. And Therefore the Life, which is in christ the Head, is diffused into the Members;
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the iuice which is in the root, flowes forth into the branches.
the juice which is in the root, flows forth into the branches.
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A liuing head will not bee coupled with a dead body, nor will that true Vine beare any withered branches.
A living head will not be coupled with a dead body, nor will that true Vine bear any withered branches.
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Whence in verse 45. of this 15. chapter, Christ the second Adam is called [ A quickning spirit ] because of that diuine power which is in him, to make aliue both soules dead in sinne,
Whence in verse 45. of this 15. chapter, christ the second Adam is called [ A quickening Spirit ] Because of that divine power which is in him, to make alive both Souls dead in sin,
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and bodies rotten in their graues. 2 Because Christs Resurrection hath taken away all impediments of our glorious Resurrection.
and bodies rotten in their graves. 2 Because Christ Resurrection hath taken away all impediments of our glorious Resurrection.
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If Christ had bin held in the graue, the reason had beene because hee could not ouercome death,
If christ had been held in the graven, the reason had been Because he could not overcome death,
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and make full payment of the price of our Redemption.
and make full payment of the price of our Redemption.
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But now Christ, hauing broken in sunder the barres of the graue by his Resurrection, he hath manifestly declared, that our Ransome is fully made, Hell & Death & the Graue ouercome, Gods Wrath appeased:
But now christ, having broken in sunder the bars of the graven by his Resurrection, he hath manifestly declared, that our Ransom is Fully made, Hell & Death & the Grave overcome, God's Wrath appeased:
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and therfore that now there is nothing that should hinder our Resurrection to life and glory.
and Therefore that now there is nothing that should hinder our Resurrection to life and glory.
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Even as after the consecration of the first fruits, the Iewes might lawfully vse their other store without impediment:
Even as After the consecration of the First fruits, the Iewes might lawfully use their other store without impediment:
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So Christ hauing dyed and rose againe for this very end, to take out of the way whatsoeuer thing might hold vs in death and destruction, there is now nothing can haue dominion ouer vs to throw our soules to hell,
So christ having died and rose again for this very end, to take out of the Way whatsoever thing might hold us in death and destruction, there is now nothing can have dominion over us to throw our Souls to hell,
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or detaine our bodies in the graue. But here a Question arises, touching the Resurrection of the wicked at the last day:
or detain our bodies in the graven. But Here a Question arises, touching the Resurrection of the wicked At the last day:
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Shall not they arise also, and that by the power of Christ? I answer, They shall arise by the power of Christ.
Shall not they arise also, and that by the power of christ? I answer, They shall arise by the power of christ.
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But here we must obserue, that Christ is to be considered in a double respect: 1. As he is head of the Church, 2. As he is iudge of the whole world.
But Here we must observe, that christ is to be considered in a double respect: 1. As he is head of the Church, 2. As he is judge of the Whole world.
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The godly are raysed by the power of Christ as Head of the Church, from whom descends into his members that quickening power, which giues life vnto the bodies of the Saints, ioyning righteous soules vnto glorious bodies, in a blissefull Vnion for euer The wicked arise by the power of Christ,
The godly Are raised by the power of christ as Head of the Church, from whom descends into his members that quickening power, which gives life unto the bodies of the Saints, joining righteous Souls unto glorious bodies, in a blissful union for ever The wicked arise by the power of christ,
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as hee is Iudge of the world, who hauing all power and iudgement committed to him, by his soueraigne command brings together those damned soules vnto their miserable bodies, that so he may execute vpon both to the full, the iudgement of eternall vengeance.
as he is Judge of the world, who having all power and judgement committed to him, by his sovereign command brings together those damned Souls unto their miserable bodies, that so he may execute upon both to the full, the judgement of Eternal vengeance.
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Now euen in respect of these, Christ may be said to be the first fruits of the dead;
Now even in respect of these, christ may be said to be the First fruits of the dead;
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namely thus, That if the Iudge bee risen, they must also bee made to rise that are to be iudged.
namely thus, That if the Judge be risen, they must also be made to rise that Are to be judged.
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This is most excellently expressed by Christ himselfe, Iohn 5. 26, 27. [ As the father hath life in himselfe,
This is most excellently expressed by christ himself, John 5. 26, 27. [ As the father hath life in himself,
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so likewise hath hee giuen to the son to haue life in himselfe ] namely, to quicken by vertue thereof the soules of his Elect in Regeneration,so likewise hath he given to the son to have life in himself ] namely, to quicken by virtue thereof the Souls of his Elect in Regeneration,
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and the bodies of his Elect in the Resurrection.
and the bodies of his Elect in the Resurrection.
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It followes, [ And hee hath giuen him power also to execute iudgement, in that he is the sonne of man ] Thus he hath also to doe with the reprobate and wicked, by his power to pull them out of their graues,
It follows, [ And he hath given him power also to execute judgement, in that he is the son of man ] Thus he hath also to do with the Reprobate and wicked, by his power to pull them out of their graves,
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like roads out of their holes, and after to throw their bodies with their soules into the pit of perdition.
like roads out of their holes, and After to throw their bodies with their Souls into the pit of perdition.
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For then it followes, Verse, 28, 29. [ Maruell not at this, for the houreshall come, in which all that are in the graues shall heare his voyce.
For then it follows, Verse, 28, 29. [ Marvel not At this, for the houreshall come, in which all that Are in the graves shall hear his voice.
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And they shall come forth that haue done good vnto the Resurrection of life, and they that haue done euill vnto the Resurrection of condemnation.
And they shall come forth that have done good unto the Resurrection of life, and they that have done evil unto the Resurrection of condemnation.
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] Let thus much suffice for opening of this Point. I come to some Application. Vse 1. To strengthen our Faith in the Article of the Resurrection from the dead.] Let thus much suffice for opening of this Point. I come to Some Application. Use 1. To strengthen our Faith in the Article of the Resurrection from the dead.
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This is a point which is hardly beleeued, and to naturall Reason it seemes incredible. But let vs not dispute, where God plainely affirmes the matter:
This is a point which is hardly believed, and to natural Reason it seems incredible. But let us not dispute, where God plainly affirms the matter:
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rest we our selues vpon his power and promise, neuer doubting, but what hath bin done in the first fruits, shall bee done to the whole lumpe.
rest we our selves upon his power and promise, never doubting, but what hath been done in the First fruits, shall be done to the Whole lump.
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The graue hath lost her Victorie ouer the bodie of Christ; and shee shall not recouer it against our bodies.
The graven hath lost her Victory over the body of christ; and she shall not recover it against our bodies.
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Vse 2. To teach vs whence to fetch true Consolation vnto our hearts, in regard of the hard estate wee are to endure in this present world.Use 2. To teach us whence to fetch true Consolation unto our hearts, in regard of the hard estate we Are to endure in this present world.
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Christ is risen, and we by him shall rise to glory;
christ is risen, and we by him shall rise to glory;
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and therefore be our condition neuer so miserable in this life, yet happy men we are, that are heires to so much blessednesse hereafter.
and Therefore be our condition never so miserable in this life, yet happy men we Are, that Are Heirs to so much blessedness hereafter.
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Vpon this nayle hangs all comfort;
Upon this nail hangs all Comfort;
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and, Brethren, know that it is fastened in a sure place, and will not deceiue vs in time of neede.
and, Brothers, know that it is fastened in a sure place, and will not deceive us in time of need.
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Are we Ministers? why let vs (as the Apostle speakes, 2 Cor. 6. 4.) approue our selues as the Ministers of God, in much patience, in afflictions, in necessities, in distresses;
are we Ministers? why let us (as the Apostle speaks, 2 Cor. 6. 4.) approve our selves as the Ministers of God, in much patience, in afflictions, in necessities, in Distresses;
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in stripes, in prisons, in tumults, in labours;
in stripes, in prisons, in tumults, in labours;
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by watchings, by fastings, by purity, by knowledge, by long suffering, by kindnesse, by the holy Ghost, by loue vnfained;
by watchings, by Fastings, by purity, by knowledge, by long suffering, by kindness, by the holy Ghost, by love unfeigned;
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by the Word of Truth, by the power of God, by the armour of Righteousnesse on the right hand and on the left;
by the Word of Truth, by the power of God, by the armour of Righteousness on the right hand and on the left;
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by honour and dishonour, by euill report and good report, &c. as the Apostle there goes on.
by honour and dishonour, by evil report and good report, etc. as the Apostle there Goes on.
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In all this trauell and painfulnesse, let this reioyce our soules, Wee serue a Master will see vs well rewarded.
In all this travel and painfulness, let this rejoice our Souls, we serve a Master will see us well rewarded.
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Christ in whom our hope is, he is risen:
christ in whom our hope is, he is risen:
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and with him shall we arise also, who in that day shall giue vnto vs the crowne of Righteousnesse, which is layd vp for vs:
and with him shall we arise also, who in that day shall give unto us the crown of Righteousness, which is laid up for us:
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as the Apostle comforts himselfe, 2 Tim. 4. 8. Art thou a priuate Christian, walking in thine integritie,
as the Apostle comforts himself, 2 Tim. 4. 8. Art thou a private Christian, walking in thine integrity,
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and faithfully endeauouring to feare God and keep his commandements? and doest thou for this suffer contempt? is thy soule filled full with the mocking of the wealthy,
and faithfully endeavouring to Fear God and keep his Commandments? and dost thou for this suffer contempt? is thy soul filled full with the mocking of the wealthy,
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and despitefulnesse of the proud? is thy name put out as an euill doer? art thou at all hands disquieted by vniust vexations? Faint not, forsake not thy profession for this,
and despitefulness of the proud? is thy name put out as an evil doer? art thou At all hands disquieted by unjust vexations? Faint not, forsake not thy profession for this,
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but rather glorifie God in this behalfe.
but rather Glorify God in this behalf.
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Looke vnto the recompence of reward, and hold fast the hope of eternall life in Christ Iesus.
Look unto the recompense of reward, and hold fast the hope of Eternal life in christ Iesus.
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Art thou trauayled vnder the burden of sins and afflictions, assaulted with continuall temptations and feares? yet lift vp thy heart,
Art thou travailed under the burden of Sins and afflictions, assaulted with continual temptations and fears? yet lift up thy heart,
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and wait, there is a day of refreshing that comes shortly from the presence of God.
and wait, there is a day of refreshing that comes shortly from the presence of God.
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Grieue not to see thy selfe in paine, when others wallow in pleasures;
Grieve not to see thy self in pain, when Others wallow in pleasures;
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choose rather to reioyce in that sorrow which will end in ioy, than to desire those pleasures whose issue is destruction.
choose rather to rejoice in that sorrow which will end in joy, than to desire those pleasures whose issue is destruction.
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Thinke it not much to part with thy countrey, thy children, thy possessions, thy life, if the world will take them from thee for Christ and his Gospel sake:
Think it not much to part with thy country, thy children, thy possessions, thy life, if the world will take them from thee for christ and his Gospel sake:
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all these and much better than these shall be restored to thee in the resurrection of the iust.
all these and much better than these shall be restored to thee in the resurrection of the just.
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When Christ requires it, spare not to giue that body of thine to the fire, which in a short time by sickenesse will fall to the ground:
When christ requires it, spare not to give that body of thine to the fire, which in a short time by sickness will fallen to the ground:
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know, tis as easie for Christ to giue it thee backe againe out of the flames, as out of the dust.
know, this as easy for christ to give it thee back again out of the flames, as out of the dust.
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In banishment, in prison, in pouerty, in temptation, in death, comfort thy heart with the meditation of Iesus Christ risen from the dead,
In banishment, in prison, in poverty, in temptation, in death, Comfort thy heart with the meditation of Iesus christ risen from the dead,
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and of thy Resurrection by him.
and of thy Resurrection by him.
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Say with thy selfe, Yet I am not miserable, so long as my Redeemer is happy;
Say with thy self, Yet I am not miserable, so long as my Redeemer is happy;
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he liues, and I shall liue with him; these teares will one day bee wiped away:
he lives, and I shall live with him; these tears will one day be wiped away:
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though all faile, yet Christ will not faile me; my hope in him shall neuer bee cut off, no not in death.
though all fail, yet christ will not fail me; my hope in him shall never be Cut off, no not in death.
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Men may take from mee my goods, they cannot rob mee of my grace; banish mee from my countrey, but not from heauen;
Men may take from me my goods, they cannot rob me of my grace; banish me from my country, but not from heaven;
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take from mee my life, but not my happinesse.
take from me my life, but not my happiness.
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No, my faith, my heauen, my happinesse, all is in his keeping that will safely preserue them for me, and me to them.
No, my faith, my heaven, my happiness, all is in his keeping that will safely preserve them for me, and me to them.
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My beloued Brethren, I beseech you let our hearts bee employed in these thoughts, and make we this vse of the present Solemnity.
My Beloved Brothers, I beseech you let our hearts be employed in these thoughts, and make we this use of the present Solemnity.
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Such Meditations fit this day, this season, all seasons.
Such Meditations fit this day, this season, all seasons.
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To end, grow hence into a firme Resolution to bee faithfull in doing Gods will, there is a certaine reward for this:
To end, grow hence into a firm Resolution to be faithful in doing God's will, there is a certain reward for this:
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to bee patient in suffering aduersity, there is a sure remedy and ease for it.
to be patient in suffering adversity, there is a sure remedy and ease for it.
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No euill shall hurt thee, now death, and the graue, and sinne, are vanquished for thee:
No evil shall hurt thee, now death, and the graven, and sin, Are vanquished for thee:
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no good thing shall bee wanting vnto thee, now that Christ by rising from the dead hath brought life & immortalitie vnto thee.
no good thing shall be wanting unto thee, now that christ by rising from the dead hath brought life & immortality unto thee.
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Wherefore in nothing be dismayed, but bee stedfast, vnmoueable, alwayes abounding in the worke of the Lord,
Wherefore in nothing be dismayed, but be steadfast, Unmovable, always abounding in the work of the Lord,
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for as much as you know, that your labour is not in vaine in the LORD. FINIS.
for as much as you know, that your labour is not in vain in the LORD. FINIS.
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