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 maine Argument where­by hee proues it, is this. If Christ bee risen, then the dead shall rise. But Christ is risen: Therefore the dead shall arise also. The minor, that Christ is risen, the Apo­stle proues from the third Verse vnto the twelth; by the Scriptures, by the witnesse of the Twelue Apostles, and more than fiue hun­dred Brethren, to whom hee appeared after his [Page 2] Resurrection, and lastly by his own Testimony, vnto whom Christ shewed himselfe after his ascension into heauen. The maior, That if Christ be risen, the dead must rise too, the Apo­stle beginnes to proue at the twelfth Verse. [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. Vpon which absurditie, other absurdities would also follow, That if Christ bee not risen, then the Apostles preaching, and testimony touching Christs Re­surrection, were false, and that the Corinthians faith in Christ is vaine. 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, 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. But Christ being raised from the dead, these absurdities are taken away, the Apostles are true in their preaching, and all men are happy in beleeuing in Christ put to death for sinne, and raised from death for our iustification. (If in this life only we haue hope in Christ, we are of all men most misera­ble. But now Christ is risen &c.) This is in briefe the dependence of the words.

[Page 3] The parts are, as the Verses, two:

1. An absurditie vpon the deniall of a truth. 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. And hopelesse they must needs bee, if Christ be not risen, and themselues shall not rise. [If in this life only &c.]

2. A remouall of this absurditie, by an af­firmation of the Truth; Christians are not vn­happy men, for why [Christ is risen] hauing ouercome sinne and death: And this is not for himselfe, but for their sakes: He [is become the first fruits of them that slept] that as himselfe by his owne, so they by his power, shall cer­tainely arise vnto immortall life and glory. Of these things in order very plainely. The first Instruction I desire you to obserue, is this, that

True Christians are more vnhappy than any other men, if their happinesse bee confined to this life only.

If death bring to an end their liues and their hopes both at once, they that beleeue in Christ are in a worse estate, than Epicures, Atheists, and other vngodly persons, who while they liue with their fill of pleasures, Christians in­herit sorrowes and troubles. No Profession in the world so discomfortable, as that of true Religion, take once away from the godly man the hope of Heauen. If Christ bee beneficiall [Page 4] vnto him but only till he dye, as good tis to bee any thing, as a Christian. You may soone see it to bee true, if you cast your eyes vpon the state of true Christians in this life.

Wee are of all men most miserable, saith the Apostle. Whom meanes hee? Wee Apostles and Ministers of the Gospell; Or, all we Chri­stians that beleeue in Christ? He meanes both sorts, Ministers and People.

1. For Ministers: They are more miserable than any other Christians; of all others they are most exposed vnto troubles, and that in regard of the nature of their Office. They by their preaching and Ministry doe bid defiance to the powers of darkenesse, they proclaime them­selues open Enemies to Sathan and his King­dome. If others be Souldiers, they be the Cap­taines, and stand formost in the face of the Enemies, and neerest of all to danger. Whence it followes, That what euer mischief the Prince of the darkenesse of this World, or his seruants, the children of disobedience, can inuent against them, they shall bee sure to feele it, 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: Slay a King of Israel, and the rest of the Army will soone rout. [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, so it will euer doe to his Ministers and Ambassadours. So long as [Page 5] 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. Whence at all times so many discontentments haue bin bred against godly Ministers, by froward and disobedient People, who, louing to doe euill, 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. When Ministers weepe in secret for the sinnes of their People, when they poure out prayers and teares for their saluation, when they behold their stubbornesse and diso­bedience against the Word with sad and heauie hearts, when they haue spent their strength and life amongst them, wasting themselues in la­bour to doe them good, and after in griefe to see so little good done on them, whats their re­compense for all their good will, 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, 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, nor men haue lent to me on vsury, yet euery one doth curse me] Wrong'd them hee had [Page 6] not in ciuill dealings; 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: was this that for which they curse him, rayle at him, persecute him, count him an enemie to the State, and not worthy to liue? Yea this was cause enough. 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, but the hurt of the People, Ier. 38. 4. Mad men that will bee valiant and victorious in spite of God: and therefore are ready to slay his Prophet for telling them the truth, that God will not helpe them. Doth he sharply and bold­ly reproue the sinnes of the People? why thats not to bee endured. 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. 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: 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 lear­ned but idolatrous Athenians? Wit nor Vice may not endure his presence. Let a Minister [Page 7] 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: what euer may bee done by bitter speeches, vn­kinde and iniurious dealing, he may bee sure to looke for it. Well may St. Paul say, Wee are of all men most miserable: We Apostles, and Mi­nisters of the Gospell, are in far the worst case of all men, who, like Beacons vpon Mountaines tops, stand open continually to all tempests raised against vs by wicked men and spirits. 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, 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, and yee leaue them the most for­lorne men in the world.

2 For true Christians, they are more misera­ble than all other men: and that in regard of the Nature of true Religion which they professe, which agrees not with the good liking of the world; 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: but because yee are not of the world, but I haue chosen you out of the world; therefore the world hateth [Page 8] you] saith Christ of all the Elect, Iohn 15. 19: They are men of another generation, their liues are not like other mens: 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: 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. But if at any time they be so venturous as in words also to reprooue them, then there is no patience to bee had. If Lot but once say, [Brethren, I pray you, doe not so wickedly] the Ci­tizens of Sodome grow cholerike straight way: This fellow will bee a iudge and ruler, hee must carpe and finde fault, [Nay wee will deale worse with thee, than with them] say those Beasts in the shape of men, Gen. 19. 9. So now, these precise men marre all: a man cannot sweate, or drinke drunke, or talke filthily, or in any thing doe otherwise than he should doe, but straight way they are reprouing, admonishing, exhotting: so that a man cannot liue quietly by them, nor dis­please God, but theyle take offence at it. Hence are all malicious deuises and practises against the godly: 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.

In the times of the Primitiue Church, if any [Page 9] thing were amisse in the Romane State, the Christians presently are cryed out vpon, they must smart as the cause of it; If it raine not at all, or too much, if lightning and thunder doe any harme, 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; albeit what is their fault? except it bee that they are innocent. But were the Churches of God rooted vp out of the world, and all the Synagogues of God destroyed in the Land, why then twere well, the world would bee at peace and vnity: al­though the world stand but for the Churches sake. In short [Euery one that will liue godly must suffer persecution] 2 Tim. 3. 12. What, must? Yea: 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. Hee shall bee hated if not reuiled, reuiled if not smitten, smitten if not slaine.

Besides all which molestations from the world, infinite are those troubles wherewith euery godly soule is assaulted by Sathan, and its owne corruption: a hard and continuall taske it hath in fighting against the spirituall wicked­nesses in high places, in striuing against so many lusts, and disordered affections that cannot bee easily gouerned. Many bitter stormes it feeles of temptations, sorrowes, and feares; which [Page 10] makes them oft cry out for griefe of heart, and causeth their bones to waxe dry, and the pow­ers of their body to faile.

This now is the [Generation of Gods children] as Dauid speakes, Psal. 73. 15. this their lot to be daily punished, and chastened euery mor­ning, when others liue at ease and prosperitie. So that if yee take from these the hope of future blessednesse by Christ, the heart will soone breake, when there is left them nothing but mi­sery. 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, if it stretch no further than to the end of this life; if after death there bee nothing, or nothing but misery. 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.] Let vs take our pleasure while wee may. If wee dye as Beasts, and come to no­thing, then lets liue as Beasts too: Or if wee must dye worse than Beasts, and our soules goe into misery, as we must, if Christ doe vs good no longer than we liue; why then what auailes it to ioy in Vertue and Religion, to follow an empty name of goodnesse, 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. Let Vertue bee onely our stals to winne [Page 11] honour, where men out of errour esteeme high­ly of it: among others, loue wee Vice where vertue is banished. All comes to one then, bee vitious, and be but miserable hereafter; bee ver­tuous, and bee no lesse. 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, if the day of our death were the vtmost period of time, be­yond which no happinesse were to be enioyed. 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; 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: seeing Beasts dye, but are not iudged after death; they come to nothing, but not to misery, as men out of Christ doe.

The Vses of this Instruction shall be two:

Vse 1. To lesson vs how to iudge of the State of the Church, and also of priuate Christians: namely, That we iudge not of them according to outward appearance, but that wee iudge righteous iudgement. Hee that lookes on them with a carnall eye, considering them in their present condition, without relation to Christ, and their future happinesse by him, shall see no great matter to winne his desire toward them. [Page 12] For the Church her glory is not of this World. She is comely, but sunne-burnt with afflictions and persecutions, shee lyes among the pots in poore and despicable estate, when the Syna­gogue of Sathan ruffles in all pride and pleasure. 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, and am no widow, and shall see no mourning. Shee laughes, when other Churches weepe in teares of blood. 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: miserable were shee if alwaies Militant and neuer Triumphant. 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. Let her bee poore and persecuted, driuen into wildernesses, and caues of the earth, twas so of old, 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. What if she seeme to bee now driuen into a corner of this westerne World, so that the Aduersarie may conceiue hope, that now there needes but one push more to thrust her into another Coast, or to sinke her in the Sea? let vs not for all that iudge the worse of her, nor leaue the Temple of God, to run ouer to the Temples of Idols and Idolaters.

[Page 13] For priuate Christians, the same Rule must be followed, for them also not to iudge them by their state in this life. 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, and tro­den vnder foote from rising vp in the world; 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 behold them tryed by mockings and scour­gings, by bonds and impris [...]nment; when wee see them stoned, he wen asunder, tempted, slaine with the sword, wandring vp and downe in sheepe-skinnes, and in goates-skins, being desti­tute, afflicted and tormented, wandring in Wil­dernesses, and Mountaines, and Dennes, 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, 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, and beate downe his body, see his heart full of griefe, his eyes runne downe with teares for his owne sinnes, 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 that sin that still dwels in him: And now, seems not such a one in thy eyes to bee a contemptible [Page 14] and miserable wretch? Well, iudge not by the sight of thine eies, be not thou a foole to esteem such a one mad: 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; and therefore whateuer his estate in this life bee, yet his end shall bee with honour.

Vse 2. This teacheth vs in generall, that no man is a happy man, who lookes for no other happinesse but in this life. If in this life onely there be hope, Christians be of all most misera­ble; but yet all others also bee miserable too. 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! 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, and satis­fying of a few base and earthly affections: Yet this is all which most men desire, and whereafter their hearts doe runne all dayes of their liues; 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, and an euerlasting being, yet to spend a fifty or sixty [Page 15] yeares in this life, 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 know wee that this world is not our resting place: let vs now forsake it in our affections, and let our liues testi­fie, that we be such as seeke after a Country, not earthly, but heauenly, where wee shall haue a more enduring substance than all the treasures of this world. Thus much of the first point, from the 19. Verse.

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, forasmuch as their hope in Christ is for the life to come, as well as this life. But now, saith hee, Christ is ri­sen. Yea, might they say, but what is that to vs? Very much; 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, and is the cause to raise all others vp.

The Instruction that briefly wee learne from hence, is this, that

The Resurrection of Christ is the cause of our Resurrection to life and glory.

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. Christ may bee called the first fruits of them that rise from death, in a double respect:

[Page 16] 1. Because Christ was the first that rose from death. which we must vnderstand with some li­mitation: 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: but here is the difference between them and Christ;

1. They rose by the power of Christ, Christ by his owne power. Hee had power, as to lay downe, so to take it to himselfe againe. Beeing God as well as man, of himselfe he was able to quicken his own body. So could not they.

2. Christ rose, but dyed no more: the others rose vnto life, but dyed againe; as Lazarus, &c. who tasted twice of temporall death. So then Christ was the first of all the dead, that raised himselfe vnto an euerlasting life.

2. Because Christ is the cause why all men else rise from the dead. This is chiefly intended by the Apostle, when he saith, Christ is the first fruits of them that sleepe. The first fruits were by the Law, Deut. 26. 1. & seq. to be offered vn­to the Lord, before such time as the Iewes might eate of the rest of their haruest. By that oblation the whole haruest was sanctified vnto their lawfull vse; as it is Leuit. 23. 14. And ther­fore the Apostle saith, Rom. 1. 16. [If the first fruits be holy, 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. From this custome the Apostle [Page 17] drawes the Metaphor, calling Christ the first fruits of the dead. Namely, that as by them all the rest of the store was consecrated; 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, 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. The first fruits are a part of the whole lumpe, and of the same nature with the whole: So is Christ and the Church; he is the head, they are the members of the same body; 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; the iuice which is in the root, flowes forth into the branches. A liuing head will not bee coupled with a dead body, nor will that true Vine beare any withered branches. 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, and bodies rotten in their graues.

2 Because Christs Resurrection hath taken a­way all impediments of our glorious Resurrecti­on. If Christ had bin held in the graue, the rea­son had beene because hee could not ouercome death, and make full payment of the price of our [Page 18] Redemption. 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: and therfore that now there is nothing that should hinder our Resurrection to life and glory. Even as after the consecration of the first fruits, the Iewes might lawfully vse their other store without impedi­ment: 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, or detaine our bodies in the graue.

But here a Question arises, touching the Re­surrection of the wicked at the last day: Shall not they arise also, and that by the power of Christ? I answer, They shall arise by the power of Christ. 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. 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 Col. 1. 18. He is the head of the body, the Church, who is the be­ginning and first borne &c. The wicked arise by the power of Christ, as hee is Iudge of the world, who hauing all power and iudgement committed to him, by his soueraigne [Page 19] 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. Now euen in respect of these, Christ may be said to be the first fruits of the dead; namely thus, That if the Iudge bee risen, they must also bee made to rise that are to be iudged. This is most excellently expressed by Christ himselfe, Iohn 5. 26, 27. [As the father hath life in himselfe, 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, and the bodies of his Elect in the Resurrection. 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, like roads out of their holes, and after to throw their bodies with their soules into the pit of perdition. 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. 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.] 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. This is a point which is hardly beleeued, and to naturall Reason it seemes incredible. But let vs not di­spute, [Page 20] where God plainely affirmes the matter: 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. The graue hath lost her Victorie ouer the bodie of Christ; and shee shall not recouer it against our bodies.

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. Christ is risen, and we by him shall rise to glory; and therefore be our condition neuer so misera­ble in this life, yet happy men we are, that are heires to so much blessednesse hereafter. Vpon this nayle hangs all comfort; and, Brethren, know that it is fastened in a sure place, and will not deceiue vs in time of neede. 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; in stripes, in prisons, in tumults, in labours; by watchings, by fastings, by purity, by knowledge, by long suffering, by kindnesse, by the holy Ghost, by loue vnfained; by the Word of Truth, by the power of God, by the armour of Righteousnesse on the right hand and on the left; by honour and dishonour, by euill report and good report, &c. as the Apostle there goes on. In all this trauell and painfulnesse, let this reioyce our soules, Wee serue a Master will see vs well rewarded. Christ in whom our [Page 21] hope is, he is risen: 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: as the Apostle comforts himselfe, 2 Tim. 4. 8. Art thou a priuate Christian, walking in thine integritie, 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 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, but rather glorifie God in this behalfe. Looke vnto the recom­pence of reward, and hold fast the hope of e­ternall life in Christ Iesus. Art thou trauayled vnder the burden of sins and afflictions, assaul­ted with continuall temptations and feares? yet lift vp thy heart, and wait, there is a day of re­freshing that comes shortly from the presence of God. Grieue not to see thy selfe in paine, when others wallow in pleasures; choose rather to reioyce in that sorrow which will end in ioy, than to desire those pleasures whose issue is de­struction. 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: all these and much better than these shall be restored to thee in the resur­rection of the iust. When Christ requires it, spare not to giue that body of thine to the fire, [Page 22] which in a short time by sickenesse will fall to the ground: know, tis as easie for Christ to giue it thee backe againe out of the flames, as out of the dust. In banishment, in prison, in pouerty, in temptation, in death, comfort thy heart with the meditation of Iesus Christ risen from the dead, and of thy Resurrection by him. Say with thy selfe, Yet I am not miserable, so long as my Redeemer is happy; he liues, and I shall liue with him; these teares will one day bee wiped away: though all faile, yet Christ will not faile me; my hope in him shall neuer bee cut off, no not in death. Men may take from mee my goods, they cannot rob mee of my grace; banish mee from my countrey, but not from heauen; take from mee my life, but not my happinesse. No, my faith, my heauen, my happinesse, all is in his keeping that will safely preserue them for me, and me to them.

My beloued Brethren, I beseech you let our hearts bee employed in these thoughts, and make we this vse of the present Solemnity. Such Meditations fit this day, this season, all seasons. To end, grow hence into a firme Resolution to bee faithfull in doing Gods will, there is a certaine reward for this: to bee pa­tient in suffering aduersity, there is a sure re­medy and ease for it. No euill shall hurt thee, now death, and the graue, and sinne, are van­quished for thee: no good thing shall bee [Page 23] wanting vnto thee, now that Christ by rising from the dead hath brought life & immortalitie vnto thee. Wherefore in nothing be dismay­ed, but bee stedfast, vnmoueable, alwayes abounding in the worke of the Lord, for as much as you know, that your labour is not in vaine in the LORD.