Church but so far as I see the Scripture speaks of the Church as consisting of men only and not of Angells The Angells are called Elect 1 Tim. 3. 21. but they are never said to be called which the Originall word for Church doth properly import The Angells I speak of the good Angells never were in any other estate then now they are in though now they be more confirmed in that estate then they were at first as appears by the fall of the evill Angells who kept not their first estate Jude v. 6. They never were in any estate of sin and misery out of which they should be called And for the Angels that sinned God spared not them as S. Peter tells us 2 Pet. 2. 4. Again the Angells are clearly distinguished from the Church Eph. 3. 10. To the intent that now unto the principalites and powers in heavenly places might be knowne by the Church the manifold wisdom of God But further the Church thus taken for such a Of the Church militant and the Church triumphant company of persons is divers wayes distinguished 1. There is the Church militant and the Church triumphant The Church militant is that company which is here upon earth in warfare warring with Satan the world and the flesh The Church triumphant is that company which having vanquished and overcome those adversaries doth reign and triumph in heaven This distinction is grounded upon the words of the Apostle I bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family in heaven and earth is named Eph. 3. 14 15. And in other places sometimes the Church militant sometimes the Church triumphant is hinted Fight the good fight of faith said Paul to Timothy being a member of the Church militant 1 Tim. 6. 12. I have fought a good fight said he when he was about to passe from the Church militant to the Church triumphant 2 Tim 4. 7. So it is the Church triumphant that S. John speaks of saying After this I beheld and loe a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the Throne and before the Lamb clothed with white robes and palmes in their hands viz. in token of the victory that they had atchieved Rev. 7. 9. But the Church militant is that which usually is spoken of in the Scriptures God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. 1 Cor. 12. 28. Yet in the Church I had rather speak five words with mine understanding that by my voice I might teach others also then ten thousand words in an unknown tongue 1 Cor. 14. 19. And so in many other places And the Church as here upon earth consists partly of such as are indeed of it partly of such as onely in shew and profession belong unto it For all are not Israel that are of Israel Rom. 9. 6. that is all are not indeed the people of God who professe themselves to be of that number No some call themselves Jewes that is Gods people yet are not but are the synagogue of Satan Rev. 2. 9. Onely true believers are indeed of the Church For if any one have not the Spirit of Christ the same is none of his Rom. 8. 9. Prophane persons and hypocrites are rather in the Church then of the Church like woodden leggs that are outwardly joyned to the body yet are indeed no parts of the body They went out from us but they were not of us for if they had been of us they would no doubt have continued with us 1 Joh. 2. 19. So speaks S. John of some Apostates and back-sliders shewing that then when they professed themselves to be of the Church yet indeed they were not of it And hence is another distinction of the Church into the Church visible and the Church invisible Of the Church visible and the Church invisible The visible Church is a visible company of people professing the Gospell whether they do it in truth and sincerity or no it doth consist of good and bad of elect and reprobate It is compared to a â—et that was cast into the Sea and gathered of every kind c. Mat. 13. 47. c. And to a field wherein were both wheat and tares Mat. 13. 24. c. And to a great house wherein are vessells of severall sorts some to honor and some to dishonor 2 Tim. 2. 20. The invisible Church consists only of such as are elect and are indeed that which they professe themselves to be like Nathanael Israelites indeed in whom is no guile Joh. 1. 47. The Church in this respect is called invisible because it is not visible to the eyes of men they can see the profession but whether it be sincere and proceed from the heart or no they cannot see For God only knowes the hearts of all the children of men 1 King 8. 39. And so he only knoweth who are his 2 Tim. 2. 19. Of a particular Church and the Church universall 3. The Church is distinguished into particular and universall A particular Church is a company professing the faith in some particular place Thus we read of the seven Churches in Asia Rev. 1. 4. that is of Churches that were in seven Cities of Asia as it followes there v. 11. So we read of the Church that was at Antioch Acts 13. 1. the Church which was at Jerusalem Acts 8. 1. Yea we read of Churches in particular houses as in the house of Aquila and Priscilla Rom. 16. 5. in the house of Nymphas Col. 4. 15. in the house of Philemon Philem. v. 2. The universall Church This is the universall Church as upon earth otherwise the universall Church comprehends both the Saints on earth and the Saints in heaven is the whole company of believers throughout the world The Apostle having spoken first of a particular Church Vnto the Church of God which is at Corinth c. presently after he speaks of universall Church with all that in every place call upon the Name of Jesus Christ c. 1 Cor. 1. 2. The universall Church is that which is mentioned in the Creed and is called the Catholike Church for Catholike is as much as generall or universall The Church of Rome most absurdly will be the Catholike Church Roman Catholike is frequent in the mouths of Papists but this is over-grosse Catholike importing the whole and Roman but a part The Church of Rome was once indeed an eminent part yet but a part of the Catholike Ribera â— Iesuite is forced to confesse that by Babylon is meant Rome or universall Church Rom. 1. But now it is so degenerate and corrupt that it is termed Babylon Rev. 17. and the people of God are required to come out of it Rev. 18. 4. In the Creed the Church is stiled holy and so it is They that are indeed of the Church are indeed holy Ye are washed ye are sanctified
barbarous but it knowes that there is a God It 's observed that even such as are sine Rege sine Lege without Magistrates and without Lawes yet are not sine Religione altogether without Religion Idolaters that worship a false God shew that they believe there is a God they are ignorant indeed of the onely true God and therefore they worship a false God instead of him yet this they assure themselves of that there is a God or else they would worship none at all So that as Calvin well observes even Idolatry it selfe is hujus conceptionis amplum documentum Calv. â—â—st l 1. c. 3. an ample token and testimony of this conception that there is a God 2. There are many wayes whereby the Heathens having only the light of nature did yet Tul. de Nat. Deor see this that there is a God Tullie mentioneth four wayes by which they came to be convinced of this and which is observable I find all those mentioned in Scripture as so many evictions of a Deity 1. The fore-knowledge of things to come viz. things that have no necessary dependence upon secondary causes but in that respect are altogether contingent though the predictions of the Heathens were generally such as did not argue a divine power yet the argument in it selfe is good and sufficient to convince an Athiest It is certain that things in respect of inferiour causes meerly contingent have been foreshewed long before they came to passe The Prophet Isaiah prophecied of Cyrus by name though he died long before Cyrus was borne so Esa 44. 28. 45. 1. 1 King 13 2. did another Prophet in like manner of Josiah Now this knowledge of things to come is peculiar unto God neither can any have it but as inspired by God By this argument God proves himselfe to be the true God and the gods of the Heathens to be Idolls vanity and nothing Produce your cause saith the Lord bring forth your strong reasons saith the King of Jacob. Let them bring forth and shew us what shall happen let them shew the former things what they be that we may consider them and know the latter end of them or declare us things to come shew the things that are to come hereafter that we may know that ye are Gods Isa 41. 21 22 23. And again Isa 43. 9. Let all the Nations be gathered together and let the people be assembled who among them can declare this and shew us former things viz. before they happen as God shewed them by his Prophets as Kimchi a Jewish Rabbin upon the place doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad loc well expound it Men and Devils may ghesse at things to come but not certainly and infallibly know them The Chaldeans were famous for Astrologie and divination yet the Prophet Isaiah derides them and those that gave credit to them Stand now saith he to Babylon with thine inchantments and with the multitude of thy Sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsells let now the Astrologers the star-gazers the monethly Prognosticators stand up and save thee from these things that shall come upon thee Behold they shall be as stubble the fire shall burn them they shall not deliver themselves from the power of the flame Isa 47. 12 13 14. and v. 11. it 's said that evill should come suddenly upon Babylon that she should not know of before it came upon her so that her Diviners could not only not prevent her and their own destruction but not so much as fore-see it 2. The great benefits which accrue unto men by the temperature of the seasons and the fruitfulnesse of the earth and the abundance of many other commodities and the Scripture shewes this also to be a good argument to prove that there is a God The Apostle saith that when God did not vouchsafe his Word unto men yet neverthelesse he left not himself without witnesse in that saith he he did good giving us rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Acts 14. 17. 3. Thunder pestilence earthquake and such like terrifying and destroying accidents so the Scripture also notes this as one means whereby God doth make himselfe known The God of glory thundereth saith David Psal 29. 3. and divers times in that Psalme he calleth thunder Gods voice by it God speaks unto men and proclaimes unto them that there is a God It 's said of Caligula the Romane Emperour that though he were otherwise most monstrous and would needs make himself a God yet he were so affrighted with thunder that he would run under a bed to hide himself this voice of the Lord did make him know that there is one who is not a meer titular God or a God only by usurpation and presumption but a God indeed So all the fearfull judgements that are in the world demonstrate that there is a God The Lord is knowne by the judgement that he executeth saith the Psalmist Psal 9. 16. 4. The constant and uniform motion of the celestiall bodies the variety beauty and order of these and other things in the world If saith Tullie thou shouldst come into a stately and beautifull Tul. ubi supra Palace curiously composed exquisitly adorned and richly furnished and shouldst see nothing in it but cats or weazells or the like thou wouldst never imagine that it was framed and fashioned by those creatures but wouldst assure thy self that there was some man by whom it was built and put into that form that it is in So all must needs acknowledge that there is a God who made this great and glorious house the world man could never do it No as one saith man could never raise such a roof as heaven nor lay such a floore as earth Thus also David tells us that the heavens declare the glory of God and the firmament sheweth his handie worke Psal 19. 1. and Paul that the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead Rom. 1. 20. To these arguments I will adde but one more and that is drawn from mans conscience There is a conscience in man which upon occasion will accuse or excuse Their conscience also bearing witnesse saith the Apostle and their thoughts in the mean while accusing or else excusing one anonher Rom. 2. 15. though no man els be able to accuse a man yet conscience will do it A notable example to this purpose is that of Josephs brethren whose consciences a long time after accused them of selling their brother when none besides themselves and Joseph whom they then little imagined to be within hearing knew of it Gen. 42. 21 22. Seneca therefore saith excellently Quid refert neminem scire cùm tu seias What
built so the great house of the world that comprehends all things in it had God for the builder or maker of it Hence then the conclusion is this That God is Doct. he who made all things In the beginning God made Heaven and Earth saith Moses Gen. 1. 1. And then he shews distinctly how all the severall kinds of creatures were made of God So Neh. 9. 6. Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their host the Earth and all things that are therein the Seas and all that is therein And Revel 4. 11. Thou hast created all things and for thy pleasure they are and were created Moses writing of the Creation makes no expresse mention of the Angels It seems that his purpose was onely to expresse the Creation of things visible yet they may be implicitly mentioned in the word Heaven thereby being meant all things in heaven all the host of heaven as it is expressed Gen. 2. 1. Neh. 9. 6. Now by the host of heaven are meant both the Sun Moon and Stars Deut. 4. 19. and also the Angels 1 King 22. 19. Howsoever though it be not so cleare when the Angels were created yet the Scripture is expresse for this that they were created and that they also as all other things are Gods creatures Praise ye him all his Angells Let them praise the Name of the Lord for he commanded and they were created Psa 148. 2. 5. By him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers c. Col. 1. 16. The light of naturall reason is sufficient to demonstrate that God made the world the heaven and earth and all things therein for whatsoever is must either be of it self or be made by some other if it be of it self then it is God for only God is of himself if it be made by some Quòd Deus mundum fecerit nulli tutius crededimus quà m ipsi Deo Aug. de Civit. Dei l. 11. c. 4. Opera Trinitatis ad extra sunt indivisa other then either by God immediately or by that which was made by God so that either immediately or mediately all things are of him But as Austine saith that God made the world we do not more safely believe any then God himself His testimony is above all other arguments and ratiocinations whatsoever Through faith we understand that the worlds were framed by the word of God Heb. 11. 3. The work of the Creation is common to all the three Persons To the Father To us there is but one God the Father of whom are all things 1 Cor. 8. 6. to the Son All things were made by him Joh. 1. 3. By him were all things created c. Col. 1. 16. to the Holy Ghost The Spirit of God hath made me Job 33. 4. Vse 1. Hence let us see and consider the excellency of God and so give him the glory due unto him God is excellent Psal 8. 1. and because of his excellency he is to be glorified Psal 148. 13. Now Gods excellency appears by the creation of the world the world is a glasse wherein to behold Gods excellency His eternall power and Mundus est speculum Deitatis Godhead are clearly seen from the creation of the world being understood by the things that are made Rom. 1. 20. The heavens declare the glory of God Psal 19. 1. His glory is above the earth and Pulchra terra pulchrum coelum sed pulchrior ille qui fecit illa heaven Psal 148. 13. Whatsoever excellency is in any thing is from God and consequently much more in God and therefore the glory of all must be given unto God For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11. 36. Blessed be thy glorious Name which is exalted above all blessing and above all praise Thou even thou art Lord alone thou hast made heaven c. Neh. 9. 5 6. Thou art worthy O Lord to receive glory and honor and power for thou hast created all things c. Revel 4. 11. More particularly by the Creation of the world we may see 1. The excellency of Gods power that could make all things of nothing Philosophy tells us that nothing is made of nothing It is true in respect Ex nihilo nihil fit of naturall agents they must have some matter to work upon else they can do nothing But Divinity tells us that all things were made of nothing that things which are seen were not made of things which do appear Heb. 11. 3. This is most true in respect of God a supernaturall agent By this God shewes himself to be God doing that which none can do but he One saith excellently If any besides One shall say I am God he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew us such a world as this is and say this is mine of my making The Lord saith David is great and greatly to be praised he is to be feared above all gods for all the gods of the Nations are Idols but the Lord made the Heavens Psa 96. 4 5. The gods saith Jeremie that have not made the Heavens and the Earth even they shall perish from under these Heavens He hath made the earth by his power Jer. 10. 11 12. 2. The excellency of Gods wisdome who could make such an infinite variety of creatures and not the least or meanest of them but to have its use and office in the universe He hath established the world by his wisdome and hath stretched out Deus cum sit bonum nullo indigens bono non nisi ex benigno honitatis suae affectu mundum creavit Aug. Confess the heavens by his discretion Jer. 10. 12. 51. 15. O Lord how manifold are thy works in wisdome hast thou made them all Psal 104. 24. 3. The excellency of Gods goodnesse Thou art good and doest good saith David unto God Psal 119. 68. This was it that moved him to make the world not that he had any need of the creatures for from all eternity he was most blessed and happy in himself but that he might communicate his goodnesse to the creatures The earth is full of the goodnesse of the Lord saith David Psal 33. 5. And again The earth is full of thy riches so is this great and wide Sea c. Psal 104. 24 25. Moses saith of the severall things that God made God saw that it was good and of them all collectively that they were very good hereby intimating unto us as Austine observes that there was no Scriptura per omnia Dei opera subjungens Et vidit Deus quia bonum est completisque omnibus inferens Et vidit Deus omnia quae secit ecce bona valdè nullam aliam causam faciendi mundi intelligi voluit nisi ut bona fierent Ã
Et jam nativitas non erit si proprietas naturae in nativitate non fuerit Secundum quod ait Quod ex carne nascitur caro est c. non ambiguum est nascenti diversum atque alienum aliquid ab eo ex quo natum sit non inesse Tenet nativitas eam ex qua subsistit naturam Filius Dei non aliud quà m quod Deus est subsistit Universa nativitas non potest non in eâ esse naturâ unde nascitur Hilar. de Trinit lib. 7. Vide etiam ibidem plura in hanc sententiam begotten of God is God even God of God as the ancients have expressed it one the same God with the Father This Argument drawne from hence that Christ is the begotten and the only begotten Son of God Hilary who lived in the time when the Arrians bore great sway Constantius the Emperour siding with them much and often urgeth against the adversaries and opposers of Christs consubstantiality with the Father proving that Christ being begotten as he is of the Father must needs have the same substance with the Father for that universally it holds in every thing that is properly begotten of another that it is of the same nature with that of which it is begotten 2. That Christ is God truly and properly and so one and the same in essence and substance with the Father may appear by comparing places of the Old Testament and of the New together For so we may see that what in the Old Testament is spoken of Jehovah the LORD the only true God that in the New Testament is interpreted of Christ and applied to him as meant of him Numb 21. we read how the Israelites in the wildernesse murmured against God and tempted him and therefore he sent fiery Serpents among them to destroy them The people spake against God c. v. 5. And the Lord sent fiery Serpents among the people c. S. Paul 1 Cor. 10. 9. applies this to Christ and sayes that they tempted him and warnes Christians to take heed of tempting him as they did Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents Though it be not expressed as some of them also tempted him viz. Christ yet in no congruity of speech or reason can it be otherwise interpreed And therefore this doth clearly prove that Christ is God the LORD So Psal 68. 18. The Psalmist speaking unto the LORD God as v. 16. 17. do manifest saith Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men This the Apostle shewes to be spoken of Christ But unto every one of us is given grace according to the measure of the gift of Christ Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men Eph. 4 7 8. So that of David Psal 102. 25 26 27. Of old hast thou O my God v. 24. laid the foundation of the earth and the heavens are the work of thine hands They shall perish but thou shalt indure yea all of them shall wax old as a garment as a vesture â—â—alt thou change them and they shall be changed But thou art the same and thy years shall have no end That I say is cited Heb. 1. 10 11 12. as meant of Christ And whereas the Prophet Esay saith I saw the Lord sitting upon a throne c. Esa 6. 1. and addeth v. 9 10. that the Lord bad him go and say unto the people Hear ye indeed but understand not c. S. John citing the words of the Prophet saith that he spake them of Christ when he saw his glory Joh. 12. 39 40. 41. And whereas the Lord even he who is God and none else Esa 45. 22. saith I have sworne by my self c. that unto me every knee shall bow every tongue shall swear Esa 45. 23. The Apostle shewes this to appertaine to Christ for having said We shall all stand before the Judgement seat of Christ he confirmes it by this For saith he it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God Rom. 14. 10 11. And to that place of Esay doth he allude Phil. 2. 9 10 11. Where speaking of Christ he saith Wherefore God also hath highly exalted him and hath given him a name above every name that at the name of Jesus every knee should bow c. And that every tongue should confesse that Jesus is the Lord c. 3. Divine attributes such as are proper and peculiar to the only true God are given unto Christ and therefore he is God truly and properly so called eternity immutability omnipotency and omniscience belong only unto God only God is eternall The Psalmist speaks it as a thing proper unto him Before the Mountaines were brought forth or ever thou hadst for 〈…〉 d the earth and the world from everlasting to everlasting thou art God Psal 90. 2. So God is described by this that he inhabiteth eternity Esa 57. 15. And he is stiled the eternall God Deut. 33. 27. So only God is immutable I am the Lord I change not Mal. 3. 6. Thou art the same Psal 102. 27. And onely God is omnipotent able to do all things he is called the Almighty Ruth 1. 20 21. He likewise only is omniscient one that knoweth all things Thou even thou only knowest the hearts of all the children of men 1 Kings 8. 39. So that all these Attributes are peculiar unto God yet they all belong unto Christ and are given unto him he is eternall His goings forth have been from of old from everlasting Mic. 5. 2. He is before all things Col. 1. 17. He is the first and the last Rev. 1. 17. So he is immutable to him is it spoken They shall be changed but thou art the same Heb. 1. 12. He also is omnipotent He is able to subdue all things unto himself Phil. 3. 21. And he is omniscient He needed not that any should testifie of man for he knew what was in man Joh. 2. 25. And Jesus knew their thoughts Mat. 12. 25. When Jesus perceived their thoughts c. Luke 5. 22. I am he that searcheth the reins and the hearts it is spoken by Christ Rev. 2. 23. Adde unto the fore-mentioned Attributes immensity which only God is capable of It is proper unto him to fill heaven and earth Jer. 23. 24. yet this also belongs unto Christ The Son of Man which is in heaven Joh. 3. 13. Even then when he was upon earth at the same time he was also in heaven which if he were meer man and not God also had not been possible 4. Divine works are ascribed unto Christ such as none can do but God only It is God that made all things Gen. 1. 1. Yet is it said of Christ that all things were made by him and without him was not any thing made that was
corruption remains in him The Apostle having said ye are dead Col. 3. 3. Yet addes v. 3. Mortifie therefore your members which are upon the earth fornication uncleannesse c. But let us consider this we professe our selves Christians Disciples and followers of Christ and so consequently dead and buried with him If then we walk in sin we make our selves prodigious for is it not a prodigious thing for one that is dead and buried yet to walk as if he were alive O then as we have put on Christ by profession and so at least all that are baptized into Christ have put on Christ Gal. 3. 27. Let us also put on Christ by imitation conforming our selves unto him and walking as he walked Of this putting on of Christ the Apostle speaks and to it he exhorts saying Let us walk honestly as in the day not in rioting and in drunkennesse not in chaâ—bering and wantonnesse not in strife and envy but put ye on the Lord Jesus Christ and make no provision for the flesh to fulfill the lusts thereof Rom. 13. 13 14. Vse 4. In the last place the doctrine of Christs burying may serve for our information As 1. That it is a Christian course to bury the dead Nature it self doth teach so much and much more Christianity that the dead ought to be buried The Saints have shewed a speciall care to perform their duty in this respect Sarah being dead Abraham was very carefull to have her buried I am a stranger and a sojourner with you said he to the Hittites give me a possession of a burying place with you that I may bury my dead out of my sight Gen. 23. 4. And it is observable that he purchased nothing in the Land of Canaan but only the place there spoken of to bury in So Stephen being stoned to death devout men carried him to be buried Act. 8. 2. It 's recorded of Isaac and Ismael that when Abraham their Father was dead they buried him Gen. 25. 9. And so of Iacob and Esau that they did the same for Isaac Gen. 35. 29. Though Ismael and Esau were prophane persons Gal. 4. 29. Heb. 12. 16. yet they joyned with Isaac and Jacob who were godly in the burying of their Father that therefore which we read in the Gospell that when Christ called one to follow him and he desired first to go and bury his Father Christ said Let the dead bury the dead That I say is not so to be taken as if Christ did condemn or vilifie the office of burying the dead as if this care did not become the godly For as the Apostle saith in another 1 Tim. 5. â— case He that neglects this hath denied the faith and is worse then an infidell because he omits that which even infidells will be carefull to perform But it was only the intent and meaning of Christ to teach that all carnall affections must be laid aside and nothing must hinder us from following Christ when he doth call nor from doing that which he doth enjoyn How far Christ was from intending to disparage the office of burying the dead may appear by that which he spake in defence of Mary whom some excepted against because of the precious ointment that she had powred upon him saying that it might better have been sold and the money given to the poor Let her alone said Christ for against the day of my burying hath she done this Joh. 12. 7. They are therefore inhumane who not content with the death of those whom they hate and persecute wil not suffer them to be buried or not to rest when they are buried This indeed is a punishment denounced against and inflicted upon some for the example of others He shall be buried with the buriall of an asse drawn and cast forth beyond the gates of Jerusalem Jer. 22. 19. Their dead bodies shal be for meat to the fowls of the heaven and to the beasts of the earth Jer. 32. 20. And as Josiah turned himself he espied the Sepulchers that were there in the mount and he sent and took the bones out of the Sepulchers and burnt them upon the Altar c. 2 King 23. 16. God had long before declared that Josiah should thus deal with the dead bones of Idolaters 1 Kings 13. 2. But what doth this make for them who deal thus even with the Saints whose death is precious in the sight of the Lord This the Psalmist complains sore of The dead bodies of thy servants have they given to be meat to the fowls of the heavens the flesh of thy Saints unto the beasts of the earth Their blood have they shed like water round about Ierusalem and there was none to bury them Psal 79. 2 3. Thus barbarously did they of the Romish Church here in the time of Q. Mary deal with those worthy men Bucer and Fagius they digged up their dead bodies out of their graves and consumed them in the fire and this inhumanity have some used towards the dead out of a desire to revenge themselves on them to the uttermost as it is said of Sylla that he caused the dead body of Marius his adversary to be digged up And so Pope Sergius the third is reported to have dealt in like manner with his Predecessour Formosus whom he hated because he had gotten the Papal dignity before him 2. From Christs burying we may learn that the custome of the Country having nothing superstitious nor uncomely in it is in this respect to be observed It is said that for the manner of Christs burying it was as the manner of the Iews was to bury Joh. 19. 40. Whence Austin observes that in those offices In hujusmodi officiis quae mortuis exhibentur mos â—ujuslibet regionis est servandus Aug. that are performed to the dead the custome of each Countrey is to be observed Caution But concerning buriall this caution is requisite not to think any therefore more aliens from Christ if they be not buried at all or but meanly buried nor therefore to think any the nearer unto Christ if they have a sumptuous and stately buriall The Papists are very superstitious in this thinking it to concern the welfare of the soul to be buried rather in one place then in another Purgatory is the ground of this conceit but Purgatory it self hath no ground in Scripture for it The Scripture tels us that when Eccl. 12. 7. a man dies as the body goeth to the earth so the soul goes to God viz. to be judged by him neither shal the soul fare better or worse whether the body be buried or not or buried after this or another manner We read of the rich mans burying Luk. 16. yet his soul went to hell We read not of any buriall that Lazarus had yet his soul was carried into Abrahams bosome True it is the Patriarks of old were very solicitous about their burying in the Land of Canaan though they died out of it Gen. 47.
acsi diceret ex sede tam excelsâ in hoc nostrum Barathrum descendisse Calvin ad loc is meant the earth which is the lower part of the world heaven being the higher part of it This exposition doth wel agree with the Apostles argument which he there useth This that he ascended what is it but that he also descended first into the lower parts of the earth Before Christ could ascend into heaven it was necessary that he should descend to the earth by his Incarnation but there was no necessity of his descending either to the hell of the damned or to Limbus Patrum before his Ascension into heaven he might well ascend thither though he did never descend to either of those places 3. If by the lower parts of the earth it be not meet to understand the whole earth as being the lower part of the world but that some certain parts of the earth lower then the rest must be understood then most fitly thereby is understood the grave into which Christ deseended The grave is called the lower parts of the earth that is one of the lower parts as Iudg. 12. 7. it 's said Iephtah was buried in the Cities of Gilead that is in one of the Cities in opposition to the surface on upper part of the earth on which we live Thus Ezek. 32. 18. by the nether parts of the earth are meant graves as it is expressed v. 23. Object But againe some alledge that Rom. 10. 7. Who shall descend into the deep that is to bring up Christ againe from the dead where the Apostle insinuates that Christ being dead was in the deep and by the deep is sometimes meant hell the place of torment as Luk. 8. 31. where it is said that the Devills besought Christ That he would not command them to goe out into the deep And so Revel 9. 1. and 20. 1. where the same word in the Originall is used but is rendred bottomelesse pit Some therefore from those words of the Apostle draw an argument to prove that when Christ died his soule went to hell where the damned are in torment Answ But though the word which the Apostle useth be somtimes taken in that sense it followeth not that it must be so taken here it being not the proper signification of the word nor any thing appearing to restrain it here to that sense The Apostle there I grant doth imply that Christ was in the deep when he was dead but by the deep I see not why we should understand any other thing then death or the grave which like a great deep doth swallow up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which falls into it Thou shalt bring me again saith David from the depths of the earth Psal 71. 20. that is from death or from the grave as appears by the words immediately before thou shalt quicken me So Psal 88. 6. Thou hast laid me in the lowest pit in darknesse in the deeps where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall is used another word but of like signification and what he means by being laid in the deeps we may see by that in the Verse going before Free among the dead like the slaine that lie in the grave And the Septuagint there for in the deeps have in the shadow of death And so much for the third Opinion about the meaning of the Article of Christs descending into hell THE EIGHTEENTH SERMON FOurthly some by hell where Christs being in The fourth Opinion hell is spoken of understand the grave In this sense divers both ancient and modern Writers take it And it is observed that in all the ancient Creeds that were Ruffin in Symb. Sciendum sanâ— est quòd in Ecclesiae Romanae symbolo non habetur additum descendit ad inferna sed neque in orientis Ecclesiis habetur hic Sermo Vis tamen verbi eadem videtur esse in eo quòd sepultus dicitur See B. Usher who hath many testimonies of the ancients to this purpose within 600. years after Christ except one which Ruffinus followed if Christs buriall be mentioned then his descending into hell is not mentioned and if his descending into hell be mentioned then his buriall is not mentioned See to this purpose Athanasius his Creed and the Nicene Creed which are both to be found in the Book of Common-Prayer This argues that the ancients did take Christs buriall and his descending into hell to import both one thing and therefore they thought it sufficient to mention either the one or the other and Ruffinus mentioning both yet thinketh the one to differ nothing from the other Certain it is that Sheol and Hades which words are rendred hell are often used for the grave which though some of the Papists either ignorantly or impudently deny yet some of Genebr in Symb. Athanas them again do acknowledge it and one namely Genebrard otherwise none of the modestest and most ingenuous among them Gen. 42. 38. If mischief befall him by the way in the which you go then you shall bring down my gray â—airs with sorrow to the grave The word there rendred grave is Sheol which in the Text is rendred hell and so it 's the same word that is used Gen. 44. 29. 31. where it is likewise translated grave And in these places the grave must needs be meant for to the grave and to no other hell do gray haires mentioned in those same places go down So by the same reason the word signifies the grave 1 King 2. 6. Let not his hoare head go downe to Sheol that is the grave in peace And v. 9. But his hoare head bring down to Sheol i. e. the grave with blood So Job 17. 13. If I wait the grave in the Originall it is Sheol is mine house that the grave is there meant appears by v. 14. I have said to corruption thou art my Father to the worm thou art my mother and my sister And Psal 141. Our bones are scattered at the graves mouth In the Hebrew is Sheol which can there signifie nothing but the grave though the Vulgar Latine Translator there have secus infernum near hell as the English Papists at Doway render it yet Genebrard upon the place expounds it juxta sepulchrum by the grave For how should bones lie scattered by any other hell then that Psal 6. 5. In the grave Sheol also is there in the Originall who shall give thee thanks That Sheol is there rightly rendred the grave appeares by that parallel place Psal 88. 11. Shall thy loving kindnesse be deelared in the grave Where the Hebrew word is Keber which onely signifieth the grave And by that word Keber do the * So R. Solomon expounds it Gen. 37. 35. And so also there Aben Ezra So likewise R. Levi 2 Sam. 22. 6. Jewish Rabbines usually expound the word Sheol which in the Text and in other places is rendred hell
21 That he might fill all things with his spirituall presence power which he doth since his ascension shew forth otherwise then he did before Or it may be read as the Margent hath it that he might fulfill all things viz. which were prophecied and fore-told of him as the Apostle shewed immediately before that this was that Christ should ascend upon high and therefore he did ascend that as other things so this Prophecie and prediction concerning him might be fulfilled From the words thus explicated I observe Doct. onely this one point That Christ after his Death and Resurrection did ascend up into heaven Christs ascension was prophecied by David Psal 68. 18. Thou hast ascended up on high This was spoken concerning Christ as the Apostle testifieth Eph. 4. 8. Christ also himself did fore-tell his ascension Joh. 6. 62. What and if you shall see the Son of man ascend up where he was before And Joh. 20. 17. Iesus saith unto her viz. Mary Magdalenâ— to whom he shewed himself after his Resurrection Touch me not for I am not yet ascended to my Father but go to my brethren and say unto them I ascend to my Father and to your Father to my God and to your God Divers of the Evangelists do also record Christs ascension He was received up into heaven Mar. 16. 19. He was parted from them viz. his Disciples and was carried up into heaven Luk. 24. 51. While they beheld he was taken up Acts 1. 9. S. Luke also relates the circumstances of Christs ascension As 1. The time when he ascended viz. forty daies after his resurrection To whom also he shewed himself alive after his passion by many infallible proofs being seen of them forty dayes and speaking of the things pertaining to the Kingdom of God Acts 1. 3. where he giveth two reasons why Christ did continue so long upon earth after his resurrection before he ascended into heaven viz. 1. To confirme unto his Disciples his resurrection and to assure them of the truth of it 2. To instruct them in things pertaining to the Kingdom of God 2. The place where viz. Bethany And he led them out as far as to Bethany c. Luk. 24. 50. Now Joh. 11. 1. it 's said that Bethany was the Town of Mary and her sister Martha that is the towne where they dwelt and had their abode in which sense Bethsaida is called the City of Andrew and Peter Joh. 1. 44. Yet it seems that the place where Christ ascended was not the town called Bethanie but the Tract of Mount Olivet where the Town stood For it is said Acts 1. 12. That the Disciples who were with Christ at his ascension immediately after he was ascended returned unto Ierusalem from the Mount called Olivet It is not likely that Christ would be in a Town when he ascended for then all promiscuously would have seen his ascension whereas only his Disciples were Spectators of it Neither is it said Luk. 24. 50. that Christ led them to Bethanie and there ascended but that he led them out viz. from Jerusalem as farre as Bethanie S. Luke ch 19. v. 29. tells us that as Christ went to his Passion he went by Bethanie so that by the same place by which he went to his Passion he had his ascension And Bethany also signifies as much as the house of affliction if we will ascend up to our Fathers house to heaven it must be by Bethany the house of affliction We must through much tribulation enter into the Kingdom of God Acts 14. 22. 3. The manner how he ascended And it came to passe while he blessed them he was parted from them and carried up into heaven Luke 24. 51. Thus having loved his own that were in the world he loved them to the end Joh. 13. 1. At the very last moment of his abiding here upon earth he blessed those that were with him and in them us and all that belong unto him As he said Ioh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word So neither did he blesse them alone but them also which through their word believe in him Again for the manner of Christs ascension it is said Acts 1. 9. That while they his Disciples beheld he was taken up and a cloud received him out of their sight So that Christ did ascend visibly and there were eye-witnesses of his ascension and lest they should have imagined that their senses were deluded or any way have doubted of the truth of Christs ascension two Angels from heaven in the likenesse of men appeared unto them both to confirm Christs ascension into heaven and also to shew that he was not so ascended but that he shall at length come againe viz. at the last judgement And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell which also said ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1. 10. 11. Ob. Some may here object that Joh. 3. 13. The Son of man which is in heaven If Christ then being upon earth were in heaven how could he ascend into heaven Answ Yes being in heaven even when he was upon earth as God he might neverthelesse and did as man ascend into heaven Christ consisting of two natures the divine and the humane something belongs unto him in respect of the one nature and something in respect of the other In respect of his divine nature he is every where in respect of his humane he is onely in one place at one time The man Christ yet not as man but as God was in heaven at the same time that he was upon earth On the other side Christ being God yet not as God but as man left the earth and went up to heaven There are many reasons why Christ ascended into heaven 1. As he came from heaven to work our Redemption so having finished the work which he Reasons of Christs Ascension had to do it was meet that he should return thither from whence he came I came forth from the Father and am come into the world again I leave the world and go to the Father said he Joh. 16. 28. And Joh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do and now O Father glorifie me with thine own self with the glory which I had with thee before the world was 2. After Christs humiliation was to follow his exaltation as Christ himself shewed Luk. 24. 26. And so Paul Phil. 2. 8 9. Now as Christs Resurrection was the first step of his exaltation so his Ascension was another step and a further degree of it 3. Thus Christ made it appear that as he told Pilate his Kingdom is not of this world Joh.
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same
spirit For by one Spirit are we all baptized into one body whether we be Jews or Gentils whether we be bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. The Apostle there speaks of baptizing and drinking because the Sacraments Baptisme and the Lords Supper are outward tokens and testimonies of the union of the Saints as they are here upon earth but still he mentions the spirit as that whereby the union is indeed wrought And as union so communion which flows from union For as it is in the naturall body so is it also in the mysticall the members being united one to another have communion one with another because as the members of the naturall body partake all of one soul so the members of the mystical body partake all of one spirit Because the Saints have the communion of the Holy Ghost 2 Cor. 13. 14. the fellowship of the spirit Phil. 2. 1. therefore they have communion and fellowship one with another Now the Saints being some in heaven and some on earth there ariseth a fourfold communion or fellowship which the Saints have one with another 1. There is a communion which the Saints in heaven have one with another They certainly rejoyce one in anothers happinesse and praise God one for an other Here men and even sometimes good men through the corruption that is in them envy one another as Aaron and Miriam did Moses Num. 12. 1. But the Saints in heaven are wholly free from this distemper they are made perfect in love and charity which envieth not 1 Cor. 13. 4. rejoyceth not in iniquity but rejoyceth in the truth v. 6. 2. There is a communion which the Saints in heaven have with the Saints on earth They wish them that happinesse which themselves have attained to and in generall as we may conceive pray for them For though they be not acquainted with the particular estate of the Saints here below yet in generall they know that as they in heaven are triumphant so their fellow-members on earth are militant and therefore charity as the Apostle saith never failing they have a fellow-feeling 2 Cor. 13. 8. of their case so far forth as is consistent with their own happinesse and a care for them 3. There is a communion which the Saints on earth have with the Saints in heaven They rejoyce in their happinesse praise God for them and follow their faith and conversation that so they also may partake of the same happinesse with them Thus far forth the Scripture doth warrant our Communion with the Saints in heaven For the memory of the just is blessed Prov. 10. 7. All generations shall call me blessed said the Virgin Mary Luk. 1. 48. And the Apostle bids Be followers of those who through faith and patience inherit the promises Heb. 6. 12. But for praying to the Saints departed as they of the Church of Rome teach we have no Scripture to countenance any such Communion but it is quite dissonant and repugnant to Scripture God is he to whom we must pray Call upon me Psal 50. 15. As for me I will call upon God Psal 55. 16. For this shall every one that is godly pray unto thee Psal 32. 6. After this manner therefore pray ye Our Father c. Mat. 6. 9. Neither must we pray in the name of any but of Christ only For there is one God and one Mediator betwixt God and man the man Christ Iesus 1 Tim. 2. 5. Besides the Saints departed do not understand our particular affairs When a man is dead he is ignorant of the estate of such as had most near relation unto him His sons come to honour and he knoweth it not and they are brought low but he perceiveth it not of them Job 14. 21. 4. There is a Communion which the Saints on earth have one with another this is that communion of Saints which the Scripture chiefly speaeth of They are kindly affectioned one towards another Rom. 12. 10. They rejoyce with them that rejoyce and weep with them that weep v. 15. They have the same care one for another If one member suffer all the members suffer with it if one member be honoured they all rejoyce with it 1 Cor. 12. 25 26. They bear one anothers burthens Gal. 6. 2. As every one hath received the gift so they minister the same one to another as good stewards of the manifest grace of God 1 Pet. 4. 10. More particularly the Saints on earth have communion one with another 1. in respect of spirituall things they joyn together in the use of Gods Ordinances Thus it is said of the primitive Christians that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Act. 2. 42. And v. 46. that they continued daily with one accord in the Temple c. And the Apostle exhorts saying And let us consider one another c. Not forsaking the assembling of our selves together as the manner of some is Heb. 10. 24 25. According to their places and callings they teach and admonish one another Col. 3. 16. They exhort one another Heb. 3. 13. 10. 25. They comfort and edifie one another 1 Thes 4. 18. 5. 11. They pray one for another Ephes 6. 18. Jam. 5. 16. 2. In respect of temporall things they succour and relieve one another It is recorded of the Saints in the Apostles time that they had all things common and sold their possessions and goods and parted them to all men as every man had need Act. 2. 44 45. So Act. 4. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things that he possessed waâ— his own but they had all things common v. 34. 35. For as many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need This example of the primitive Saints the Anabaptists before these times have abused inferring from thence that meum and tuum all propriety of goods ought to be taken away from among Christians and that all things should be so common among them that none should have right to any thing more then another But this is over-grosse For 1. What was done by a few living together in one City cannot conveniently be done by all throughout the vvorld Neither then in the Apostles time was that communion injoyned none was required to part with the interest that he had in any thing as is clear by that of Peter to Ananias Whiles it remained was â— not thine own and after it was sold was it not in thine own power Act. 5. 4. This shewes that Anamas might have chosen whether he would fell his possession or no and when he had sold it whether he would bring
of the Saints in heaven that they have no sin no iniquity It is the happinesse of the members of the Church militant of the Saints on earth that their sin and iniquity is forgiven The point which Doct. we are to observe from the Text is this That forgivenesse of sins is a benefit of which Gods people are made partakers It is a part of that new Covenant that God hath graciously made with his people I will forgive their iniquity and not remember their sin any more Jer. 31. 34. So Christ told Paul that he would send him to preach unto the Gentiles to that end that they might receive forgivenesse of sins Acts 26. 18. For the more full handling of this point I will shew by whom sins are forgiven for whose sake they are forgiven what is required of those to whom they are forgiven and then make use and application 1. By whom sins are forgiven As some sins are committed against man so they may be forgiven by man If thy brother trespasse against thee rebuke him and if he repent forgive him And if he traspasse against thee seven times in a day and seven times in a day turn again to thee saying I repent thou shalt forgive him Luk. 17. 3 4. But sin all sin whatsoever being a transgression of the Law 1 Joh. 3. 4. As sin is against God a transgression of his Law an indignity and dishonor done to him so only he can forgive it I even I am he that blotteth out thy transgressions c. Esa 43. 25. The Scribes therefore Movet Scribas remissum ab homine peccatum Hominem cuim tantâ—â—m in Jesu Christo contuebantur Verum enim nemo potest dimitiere peccata nisi solus Deus Ergo qui remittit Deus est quiâ— nemo remittit nisi Deus Hilar. in Mat. can 18. might well say Who can forgive sins but God only Mar. 2. 7. They were right in the Doctrine onely they were wrong in the application their position was good that onely God can forgive sins only their supposition was nought that Christ was a meer man and therefore did blaspheme when he took upon him so to forgive sins as he did As for that which Christ said to his Apostles and in them to all his Ministers Whose soever sins ye remit they are remitted unto them Joh. 20. 23. it is not so to be taken as if they could remit sins authoritatively but onely ministerially they are said to remit sins in that they preach remission of sins and declare unto people that their sins are remitted viz. they performing those conditions which God requireth of those whose sins he remitteth John Baptist was to go before the face of the Lord to prepare his wayes To give knowledge of salvation unto his people by the remission of their sins Luke 1. 76. 77. And Christ after his Resurrection told his Apostles that they and his other Ministers should preach remission of sins Luk. 24. 47. Be it knowne unto you said Paul that through this man viz. Christ is preached unto you forgivenesse of sins Acts 13. 38. That the Apostles did otherwise then thus forgive sins we find not The Priest in the time of the Law was said to make the In remittendis vel retinendis culpis id juris atque officii habent Ecclesiastici sacerdotes quod olim habebant sub lege legales in curandis leprosis Hi ergo peccata dimittunt vel retinent dum dimissa à Deo vel retenta judicant ostendunt Lombardus Hieronymum secutus lib. 4. dist 18. Leper clean Lev. 13. when he did pronounce and declare him to be clean Our Translators render it The Priest shall pronounce him clean v. 17. and so in other Verses of that Chapter but in the Originall it is shall make him cleane 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Septuagint have it yet our Translators do well and truly expresse the sense for that making cleane is no more but a pronouncing Mundum esse decernet clean and so also the vulgar Latine Interpreter doth render it Just so as Hierome and after him Lombard hath observed the Ministers of the Gospell are said to forgive sins when they declare whose sins are forgiven 2. For whose sake sins are forgiven viz. For Christs sake He commanded that remission of sins should be preached in his Name among all Nations Luke 24. 47. So Paul told them to whom he preached saying thorough this man is preached unto you for givenesse of sins And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Acts 13. 38 39. He is the propitiation for our sins 1 John 2. 2. He is the Lamb of God that taketh away the sin of the world John 1. 29. God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Cor. 5. 19. For he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him v. 21. He was wounded for our transgressions he was bruized for our iniquities the chastisement of our peace was upon him and with his stripes we are healed All we like sheep have gone astray and we have turned every one to his own course and the Lord hath laid upon him the iniquity of us all Isai 53. 5 6. 3. VVhat is required of those to whom sinnes are forgiven Although sin in respect of us is forgiven freely we can do nothing whereby to purchase forgivenesse of sin yet something is required to prepare for it and to make capable of it Thus there is required 1. Faith To him give all the Prophets witnesse said Peter speaking of Christ that thorough his Name whosoever believeth in him shall receive remission of sins Act. 10. 43. By him all that believe are justified c. said Paul Act. 13. 39. Faith is the hand that laies hold on Christ and receives him for whose sake sin is forgiven To receive Christ is nothing els then to believe in him Joh. 1. 12. The nature of faith is set forth compleatly Heb. 11. 13. All these died in faith having not received the promises that is the things promised but saw them afar off and were perswaded of them and embraced them which shews that to the making up of Faith justifying and saving faith there must be first knowledge they saw the promises though it were afar off yet they saw them they had some though but a dim and weak knowledge of them 2. Assent they were perswaded of them 3. Application they embraced them 2. Repentance Christ commanded that repentance and remission of sins should be preached in his Name Luk. 24. 47. First Repeutance and then remission of sins no remission of sins without repentance So Peter preaching Christ unto the Jews said Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance
holy spirit is appropriated to the third Person of the Trinity but the other Persons are a spirit too they are indeed all one and the same spirit having all one and the same essence and nature the divine nature of Christ is called the spirit 1 Pet. 3. 18. Being put to death in the flesh that is his humane nature but quickned in the spirit that is by his divine nature And our Saviour here in the Text having immediately before spoken of the Father the first Person of the Trinity saith God viz. the Father yet not excluding but including the Son and the Holy Ghost is a Spirit That God is a spirit may be further proved by these Arguments 1. That which is of most excellency must needs belong unto God O Lord how excellent is thy Name saith David Psal 8. 1. 9. His Name only is excellent saith he Psal 148. 13. Now as amongst all things substances so amongst all substances spirits are most excellent As substances are of more excellency then accidents so are spirits of more excellency then bodily substances the soul is more excellent then the body and Angels being meer spirits are more excellent then men who are not incorporeall as the Angels are God therefore being most excellent must needs be as a substance not an accident so a spirit not a bodily substance Indeed God is so excellent that no names can be found out whereby sufficiently to expresse his nature he infinitely transcends all other substances and all other spirits but yet apprehending God as we are able we cannot but attribute the names of substance and of spirit unto him 2. Invisible substances are called spirits by this our Saviour proved that he was not a spirit Luk. 34. 29. as the Disciples supposed because he was a visible substance The soul of man being a spirit is not visible so neither the Angells as being spirits They have indeed sometimes appeared unto men but that was only in respect of those bodies which for the time they assumed and after this manner hath God himselfe also appeared as we find in Gen. 18. and Gen. 32. and thus more especially by the Incarnation God viz. the second Person of the Trinity the Son one and the same God with the Father and the Holy Ghost was made visible by this means God was manifested in the flesh 1 Tim. 3. 15. The Word was made flesh that is the Son of God God the Son was made man and dwelt among us and we behâ—ld his glory c. Joh. 1. 14. but God in himself as God is invisible so he is stiled 1 Tim. 1. 17. and so Joh. 1. 18. it 's said No man hath seen God at any time and 1 Tim. 6. 16. whom no man hath seen nor can see It 's said indeed of Moses that he saw him that is invisible Heb. 11. 27. that is by the eye of Faith which is the evidence of things not seen Heb 11. 1. he saw him like as Abraham saw Christs day many ages before Christ came into the world Joh. 8. 56. but properly Moses did not see God neither could see him God being as in that very place is expressed invsible 3. Gods immensity and ubiquity his being in every place yet so as not to be included in any place proves that he is a spirit For although not every spirit is immense and every where present neither the souls of men nor the Angells are so yet every substance that is so must needs be a spirit For bodily substances are necessarily limited and circumscribed they have their bounds within which they are contained He is not here for he is risen said the Angell to those that came to seek Christ in the sepulâ—hre Mat. 28. 6. Christ having a true humane body in that respect could not be both in the grave and out of it at the same time But God is every where at all times Do not I the Lord fill heaven and earth saith he Jer. 23. 24. God is said to be in heaven as there especially shewing forth his glory Heaven is my Throne saith he Esa 66. 1. but he is not confined there no the heaven and heaven of heavens cannot contain thee said Solomon to God 1 King 8. 27. therefore God is no corporeall substance but a spirit Vse 1. This serves to confute that grosse conceit of the Anthropomorphites who held God to have the form and shape of a man and thus absurdly doe now some simple ones conceive of God but if God be a spirit then he neither hath the shape of a man nor any other bodily shape whatsoever Ob. But it is said that God made man after his own Image and likenesse Ans That is not meant in respect of bodily shape as if God had the like shape as man hath But first because man is a rationall and understanding creature in which respect still since the fall man retains in him the Image and likenesse of God Jam 3. 9. Gen. 9. 6. And secondly as man hath dominion over the other creatures in this respect man is said to be the Image of God 1 Cor. 11. 7. Thirdly and principally man was at first made after the image and likenesse of God in that he was made righteous and holy Put on the new man which after God is created in righteousnesse and true holinesse Eph. 4. 24. The image of God therefore is seated in the soul although it appear and shine forth in the body viz. as by outward and bodily actions man doth shew forth his reason and understanding and doth exercise authority over the creatures and if he be regenerate that righteousnesse and holinesse with which he is indued Ob. But in Scripture God is often said to have eyes ears hands c. Ans The Scripture speaks of God after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of men condescending to the weaknesse of our capacitie because we see with eyes heare with ears work with hands therefore these bodily parts and members are attributed unto God only to signifie that God doth exercise the same acts though not in the same manner as we exercise with and by these parts and members to shew that God doth see the Scripture attributes eyes to shew that he doth heare it attributes ears and to shew that he doth work it attributes hands unto him but properly God doth see without eyes hear without ears and work without hands having no bodily part or member whatsoever Vse 2. This also makes for the confutation of Papists who make pictures and images whereby to represent God whereas he is a spirit and so cannot be set forth by any bodily representations the second Commandement forbids the making of any image of similitude to represent God by it And what a strict charge doth Moses give the Israelites The Lord saith he spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude onely ye heard a voice Take ye therefore
bono Deo Aug. de Civ Dei lib. 11. cap. 23. Rerum creatarum causa non est nisi bonitas Creatoris Ibid. cap. 21. other cause moving God to make the world but that he being good might make things that are good The goodnesse of the Creator as the same Author speaks is the cause of the creatures 4. Gods eternity He that made all things must needs be before all things he that made all things in the beginning must needs himselfe be without beginning and consequently eternall Before the mountains were brought forth or ever thou hadst formed the earth and the world even from everlasting to everlasting thou art God Psal 90. 2 These excellent attributes of God shine forth and shew themselves in the work of the Creation and therefore let 's take notice of them let 's look upon the world and the creatures in it so as to see God his power wisdome goodnesse and eternity in them and let us praise and glorifie him for them Let us consider 1. That God expects this of us He made all things for himself Prov. 16. 4. that is for his owne glory that we might know and acknowledge so far forth as he is pleased to reveal it the excellency that is in him 2. That the other creatures in their kind do glorifie God by keeping the order in which God hath set them and by ministring matter unto us whereby to praise God Thus the Heavens declare the glory of God Psal 19. 1. and all his works do praise him Psal 145. 10. But we ought to praise and glorifie God not only objectively but effectively as being indued with reason and understanding whereby to do it All thy works praise thee O Lord and thy Saints shall blesse thee Psal 145. 10. Gods Saints will do it and so all should do it And even Galen a heathen man admiring Beza in Rom. 1. 20 the frame and composure of mans body could not but praise and extoll the Maker of it for his goodnesse that did move him his wisdome that that did direct him and his power that did inable him to make it so exquisitely as he hath done besides God hath made all the other creatures for us and therefore we are bound to glorifie him as for our selves so for them also When I consider thy Heavens saith David the work of thy fingers the Moon and the Stars which thou hast ordained What is man that thou art mindfull of him and the son of man that thou visitest him For thou hast made him a little lower then the Angells and hast crowned him with glory and honour Thou madest him to have dominion over the workes of thy hands c. Psal 8. 3 4 5 6. But alas how many turne Gods glory into shame as he complaines Psal 4. 2. Instead of glorifying him for the creatures they dishonor him by the creatures setting their hearts and affections on the creatures rather then on him They assemble themselves for corn and wine but they rebell against me saith he Hos 7. 14. Excellent to this purpose is that of Austine Deum ex illis lauda in artificem eorum retorque amorem ne in his quae tibi placent tu displiceas Aug. Confess Take occasion by the creatures to praise God and bring back your love from them to him that made them least in those things which please you you your selves displease God Vse 2. Secondly we must take heed how we judge of the creatures seeing they are Gods creatures The Apostle fore-tells that some would forbid the use of meats which God hath created to be received with thankesgiving 1 Tim. 4. 3 But he addes that every creature of God is good and nothing to be refused if it be received with thankesgiving v. 4. So Rom. 14. 14. I know and I am perswaded saith he by the Lord Jesus that there is nothing unclean of it self c. I feare not saith Austine the uncleannesse of the Non ego immunditiam obsonâ—â— timeo sed immunditiam cupiditatis Aug. Confess meat but the uncleannesse of the appetite The superstition of some is exceeding grosse who think they should be polluted if they should eat a little flesh in Lent or on a Friday though it be Gods creature at one time as well as at another and no more forbidden by him at one time then at another yet they will lie swear c. and fear no pollution See Mar. 7. 14. c. to 23. Vse 3. Thirdly we must have a care how we use the creatures we may use them but we may not abuse them 1 Cor. 7. 31. Vse the world as not abusing it We must use the creatures 1. Soberly Take heed least at any time your hearts be over-charged with surfetting and drunkennesse Luk 21. 34. We must so use the creatures as that we may be more fit to glorifie the Creator and to do him service Whether ye eat or drinke or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. 2. Righteously so as not to oppresse defraud or any way wrong others in the use of them It must be our bread Mat. 6. 11. we must come lawfully by it have a just right to it We command and exhort by our Lord Jesus Christ that with quietnesse they worke and cat their own bread saith the Apostle 2 Thes 3. 12. Bread of deceit saith Solomon is sweet unto a man but afterwards his mouth shall be filled with gravell Prov. 20. 17. And again to use the creatures righteously is to use them not only not to the hurt of others but also to the good of others viz. so as to succour and relieve others with them He that hath two coats let him impart to him that hath none and he that hath meat let him do likewise Luk. 3. 11. This is a work of righteousnesse Break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor Dan. 4. 27. He hath dispersed abroad See Beza on Mat. 6. 1. and given to the poor and his righteousnesse indureth for ever Psal 112. 9. 2 Cor. 9. 9. Nabal argued like a fool as he was saying Shall I take my bread and my water and my flesh that I have killed for my shearers and give it unto men whom I know not whence they be 1 Sam. 25. 11. Cast thy bread upon the waters Eccles 11. 1. Is it not to deal thy bread to the hungry Isa 58. 7. It is not so thine but that thou must communicate to such as stand in need all thou hast is Gods he is the Lord of all and thou art but his steward and therefore must dispense that which he hath committed unto thee not as thou pleasest but as he appointeth As every one hath received the gift so minister the same one to another as good stewards of the manifold grace of God 1 Pet. 4. 10. 3. Religiously 1. In faith so as to be perswaded of the lawfulnesse of the use
of them For to him that thinketh any thing unclean to him it is unclean Rom. 14. 14. And he that doubteth viz. of the lawfulnesse of that whith he doth is damned that is condemned of his owne conscience if he eat For whatsoever is not of faith is sin Rom. 14. 23. To use the creatures in faith is also to use them with a perswasion of interest in them and right unto them through Christ in whom we recover that which we lost in Adam And therefore that which David speaks in the eight Psalm of the dominion that God gave unto man over the creatures the Apostle applies unto Christ Heb. 2. 6. c. And Heb. 1. 2. it 's said that Christ is appointed heire of all things And 1 Cor. 3. 22 23. All things are yours and ye are Christs This is not to be understood as if unbelievers and aliens from Christ had not a civill right to the things which they possesse but that they cannot have a religious and sanctified use of them because they cannot use them in faith so as to be perswaded of their interest in the creatures thorough Christ they having no union nor communion with him 2. With prayer and thanksgiving prayer for Gods blessing upon them and thanksgiving unto God for the comfort and benefit of them Nothing is to be refused if it be received with thanksgiving For it is sanctified by the word and prayer 1 Tim. 4. 4 5. Christ took the loaves and the fishes and gave thanks c. Mat. 15. 36. so Paul took bread and gave thanks to God c. Acts 27. 35. And it is said of the Israelites 1 Sam. 9. 13. that they would not begin to eat untill the Prophet came and blessed the sacrifice or feast to which they were bidden He that eateth eateth to the Lord for he giveth God thanks saith the Apostle Rom. 14. 6. so that they which eat and do not give God thanks eat not to God but to themselves as he complaines of some saying And when ye did eat and when ye did drink did ye not eat for your selves and drink for your selves Zach. 7. 6. But our thanksgiving must be reall and serious not formall and perfunctory For God is not mocked Gal. 6. 7. He cannot indure that people should draw near him with their mouth and honor him with their lips whenas they remove their hearts far from him Isa 29. 13. Vse 4. If God made all things then all things are his and consequently he may dispose of them as he pleaseth Is it not lawfull for him to do what he will with his owne Mat. 20. 15. The Lord saith thus Behold that which I have built will I break down that which I have planted wil I pluck up Jer. 45. 4. We ought therefore to be content with that portion which God doth allot us though it be but little and to take patiently all losses and crosses that do befall us The Lord gave and the Lord hath taken away blessed be the Name of the Lord Job 1. 21. Vse 5. Hence also we ought to consider how we are degenerated from what God did make us He is good and made every thing good more especially man whom in a more especiall manner he made like unto himselfe Gen. 1. 26. But now alas we are naturally altogether corrupt and sinfull Gen. 6. 5. 8. 20. Psal 51. 5. Eccles 7. 29. we must therefore be regenerated and be made new creatures We must put on the new man which after Christ is created in righteousnesse and true holinesse Eph 4. 24. We lost our originall integrity in Adam we must recover it in Christ As by the disobedience of one man viz. Adam many were made sinners so by the obedience of one man viz. Christ shall many be made righteous Rom. 5. 19. As in Adam all dye so in Christ shall all be made alive 1 Cor. 15. 22. viz. all that are Christs as the Apostle explains himself v 23. Vse 7. Finally this may teach us that meer outward and ceremoniall Worship is not sufficient to please God but that the heart must be given unto him God did indeed prescribe unto the Jewes many carnall Ordinances as they are called Heb 9. 10. And now also he doth require some bodily performances as to hear the Word receive the Sacraments c. But he neither doth nor did require such things as if he needed any thing that the creature can do seeing he made all but only he would have the creature to shew its subjection to him as the Creator God that made the world and all things therein seeing that he is Lord of heaven and earth dwelleth not in Temples made with hands neither is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things Acts 17. 24 25. Thus saith the Lord the Heaven is my throne and the Earth is my footstool Where is the house that ye build unto me and where is the place of my rest For all these things hath my hand made and all those things have been saith the Lord but to this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word Isa 66. 1 2. THE SEVENTH SERMON JOH 5. 17. My Father worketh hitherto and I work OUr Saviour having cured a lame man on the Sabbath day the Jews hearing of it and being desirous to take any occasion whereby to quarrell with him sought to prosecute him as a transgressor of the Law and one that had broken the Sabbath v. 16. Our Saviour so answered for himself as to let them know that they did not rightly understand the Commandement concerning the Sabbath which was not to inhibit and restrain such works as did evidently make for the glory of God and the good of men but only ordinary works which hinder the performing of those duties which God then requires And he further shewes that Gods resting on the seventh day after that he had made all things in six daies is not so meant but that God doth still continually work though not in that manner as in those first six dayes wherein he made the world viz. so as to make any new kinds of creatures yet so as to preserve and govern the things that he hath made And therefore to do any thing that is requisite and needfull for the preservation either of man or beast is not unlawfull This is the meaning of these words But Jesus onswered them My Father worketh hitherto and I work My Father worketh hitherto viz. by preserving and governing his creatures And I work viz. as God together with the Father and as Man conformably to the Father This sufficing for the explication of the words we may observe from them That all things are Doct. continually preserved and governed of God As God at first made all things so he still uncessantly preserveth and governeth all things That Gen. 2. 2. And he
made Ioh. 1. 3. That by him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers all things were created by him and for him And he is before all things and by him all things consist Col. 1. 16 17. It is God also that doth preserve all things Neh. 9. 6. Yet this likewise is ascribed unto Christ He upholdeth all things by the word of his power Heb. 1. 3. Only God can raise the dead 2 Cor. 1. 9. Rom. 4. 17. Yet this Christ did as the History of the Gospell sheweth and that not instrumentally and ministerially but authoritatively and by his owne power Young man I say unto thee arise Luk 7. 14. Maid arise Luk. 8. 54. Lazarus come forth Ioh. 11. 43. None can forgive sins but onely God Esa 43. 25. yet this Christ did Mar. 2. 5. 12. The Scribes were right in this that none but God can forgive sins viz. authoritatively as Christ did onely in this they were wrong that from a true principle they inferred a false conclusion viz. that therefore Christ taking upon him so to forgive sins was a blasphemer Christ by the miracle which immediately he wrought before their eyes shewed that he was another manner of person then they took him to be and that he had power to forgive sins as he did To redeem and to save are acts properly belonging unto God Esa 49. 26. I the Lord am thy Redeemer and thy Saviour Yet Christ also is our Redeemer and Saviour as the writings of the Evangelists and Apostles every where do shew 5. Divine worship is given unto Christ such as may not be given to any but to God onely When he was a young Infant the Wisemen fell downe and worshipped him Mat. 2. 11. His Disciples seeing him ascend up into heaven they worshipped him Luk. 24. 52. Of him it was said Let all the Angels of God worship him Heb. 1. 6. All these places as the circumstances of them do evince speak of religious worship which is peculiar unto God and may not be given to any meer creature Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4. 10. The Angell would not be worshipped by John but bad him give that honor to God and worship him Rev. 19. 10. 22. 9. More particularly Faith and Hope are onely to be in God 1 Pet. 1. 21. yet they are and ought to be in Christ Ye believe in God believe also in me Ioh. 14. 1. Whosoever believeth in him shall not be ashamed Rom. 10. 11. In him shall the Gentiles trust Rom. 15. 12. Prayer is to be made only unto God Call upon me saith God Psal 50. 15. yet Stephen being full of the Holy Ghost gave this honour unto Christ he prayed unto him saying Lord Jesus receive my spirit Acts 7. 55. 59. Thus both testimonies of Scripture and arguments drawn from Scripture make it most evident that Christ is God truly and properly so called even one and the same God with the Father But divers places there are which may be objected as seeming to make against this truth which therefore are to be cleared that it may appeare that beeing rightly understood they do not make against it Object 1. Mark 13. 32. Christ speaking of the day of Judgement saith Of that day and houre knoweth no man no not the Angells that are in heaven nor the Son but the Father If the Son be ignorant of that which the Father doth know how then is he God consubstantiall and coequall with the Father Answ Some interpret that so as that the Son is said not to have knowne the day of Iudgement because he did not know it so as to make it knowne unto others In which sense the Apostle said I determined to know nothing among you save Jesus Christ and him crucified 1 Cor. 2. 2. But this Exposition cannot be admitted for so neither doth the Father know that day viz. so as make others also know it Therefore the true meaning of the words is that Christ there spake of himself as Man not denying but that in some other respect he did know that which in respect of his humane nature was not known unto him Object 2. But againe when one came unto Christ saying Good Master what shall I do that I may inherit eternall life Christ said unto him Why callest thou me good There is none good but one that is God Luke 18. 18 19. Here Christ seemes to deny himselfe to be God Answ Not so Christ spake onely in respect of that opinion which he to whom he spake had of him who looked on him as a man and no more neither was it Christs meaning that no meer man may be called good for it is said of Barnabas that he was a good man Acts 11. 24. But his meaning was to teach that when any goodnesse is found in man the praise and glory must be given unto God who alone is essentially good if any besides him be good it is onely by participation from him and therefore the honour is due unto him For of him and through him and for him are all things to him be glory for ever Rom. 11. 36. Object 3. But may some say Doth not Christ himself confesse himself inferiour to the Father saying My Father is greater then I Ioh. 14. 28. Answ Yes but how not simply and absolutely but only in some sort viz. in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad loc of his humane nature whereby he took upon him the forme of a Servant Phil. 2. 7. but otherwise he was in the forme of God and thought it not robbery to be-equall with God v. 6. That Christ there spake of himself as Man may appear by the words immediately going before I go unto the Father this Christ did as Man for otherwise as God he was then with the Father yea in the Father and the Father in him Joh. 14. 11. 10. 38. Object 4. Againe it may be objected that Christ John 17. 3. speaking to the Father saith thus This is life eternall to know thee the only true God and him whom thou hast sent Jesus Christ where Christ seems to make his Father only the true God Answ Nay he makes his Father the onely It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God but there is great difference betwixt these two Propositions The Father is the only true God and Only the Father is the true God The one imports that there is but only one true God and that the Father is this God the other imports that none but the Father is this God which is false for the Son also is this only true God this true God which is only one and so also is the Holy Ghost The same Answer serveth for that 1 Cor. 8. 6. To us there is but one God the Father The Apostle there
woman was Mary before mentioned he was not only made in her but also made of her so Luk. 1. 42. Christ is called the fruit of her womb which shews that he was as well conceived of her as in her Vse 1. This then confutes that heresie which some of old maintained viz. that Christ did not take a body of the substance of his Mother but brought a body down from heaven and onely passed thorough the womb of his Mother as water passeth thorough a channell This is a most erroneous conceit and flatly repugnant to the Scriptures before alledged and though there be some places which may seem to favour it yet indeed they do not as that 1 Cor. 15. 47. The second man is the Lord from heaven And that Ioh. 3. 13. No man hath ascended up to heaven but he that came downe from heaven c. And that Ioh 6. 38. I came down from heaven These places do not import any such thing as that Christ brought a body downe with him from heaven but onely he is said to be from heaven and to come from heaven because as God being in heaven which is called Gods dwelling place 1 King 8. 39. and his throne Esa 66. 1. by his Incarnation being made man he was upon earth and so after a sort came down from heaven Christ as man did not come down from heaven for he was not as man in heaven untill his Ascension That Ioh. 3. 13. The Son of man which is in heaven was spoken of Christ the Son of Man but not as the Son of Man for so he was then when it was spoken upon earth and not in heaven There is in those words that which Divines call a communication of properties that which is proper to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one nature of Christ is attributed unto him being denominated by the other nature Christ as God was then in heaven when he was upon earth for God filleth heaven and earth Ier. 23. 24. And the same Person being both God and Man Christ denominated by his humane nature is said then to have been in heaven though this did agree to him only in respect of his divine nature Christ therefore I say as man did not come downe from heaven neither properly did he come down from heaven as God but only in a Metaphoricall sense in that the divine nature was united to the humane nature The Word was made flesh God was made man and dwelt among us Joh. 1. 14. otherwise properly the divine nature can neither ascend nor descend cannot remove from one place to another because it is immense and infinite Vse 2. But again if Mary were the Mother of our Saviour then surely we have cause to honour her so that we consider and have a care how we honour her those whom God doth honour we also ought to honour Now God did highly honour her whom he vouchsafed to make his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deipara Mother For in that she was the Mother of Christ who is God she was the Mother of God though not as God but as Man We ought therefore to honour her so as to think and speak honourably of her to acknowledge Gods singular favour towards her and to account her blessed Haile thou that art highly favoured said the Angell unto her the Lord is with thee blessed art thou among women Luk. 1. 28. So Elizabeth being filled with the Holy Ghost said unto her Blessed art thou among women * Or for blessed c. the particle there is rather causall then copulative as the Hebrew ◠is Isa 64. 5. and blessed is the fruit of thy womb Luk. 1. 41 42. And Mary her self magnifying God for his mercy and goodnesse towards her Behold from henceforth all Generations shall call me blessed For he that is mighty hath done to me great things Luk. 1. 48 49. But here we must take heed least we exceed and go beyond our bounds as the Papists do who will needs give unto Mary the honour which is no way due nor may be given unto her For first they hold that she was conceived without originall sin of which more anon 2. That for her merits she became the Mother of our Saviour whereas besides that none can properly merit any thing at the hands of God every one being lesse then all Gods mercies as Iacob confessed he was Gen. 32. 10. Besides this I say those very places which they build upon are directly against them As that Luk. 1. 28. which they read thus Haile thou that art full of grace and thence they inferre that for the fulnesse of grace that was in her she merited that honour to be Christs Mother But the word in the Originall there used doth not signifie full of grace but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 highly favoured graciously accepted or much graced as it is explained v. 30. Thou hast found favour with God So that although she had no doubt a great measure of grace in her yet that was not it but Gods grace and favour towards her which was the cause why such honour was conferred upon her Iansenius a learned Jansen Concord c. 3. Papist grants that this is the sense and signification of the word used in the Originall He addeth indeed that this doth imply the other viz. that she was full of grace But first there is no necessary connexion of these two together Iudas was much graced and highly favoured to be made one of Christs Apostles and so Saul to be made King of Israel yet were they not therefore full of grace 2. We deny not but that the Mother of our Lord both was much graced and also had much grace onely we say it was the grace and favour which was shewed her not the grace and goodnesse which was in her which was meant by the Angell as the true and proper cause why she was chosen to be our Lords Mother So that Luk. 1. Vulg. Respexit humilitatem c. 48. He hath regarded the humility of his handmaiden according as the Rhemists after the vulgar Latine Translator render it or as some of our English Translations the lowlinesse of his handmaid this the Papists for most part so understand as that for the grace and vertue of humility and lowlinesse of mind which was in her God did shew such respect unto her Thus in the Ladies Psalter B. Mar. Psal 33. Quia Domina humillima fuisti increatum verbnm ex te carnem assumere coëgesti Psalter as they call it they say unto her Because thou O Lady wert most humble thou didst cause the uncreated Word the Son of God to assume flesh of thee But the word which is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Originall doth not signifie humility or lowlinesse of mind but humility or lowlinesse or rather lownesse of estate and condition It is the same word which the Apostle useth Phil. 3. 21. to set forth the vilenesse of the
the other Object But again it may be objected that if the soul whilest it is in a state of separation from the body be said to be in hell then it is in hell even when it is in heaven Answ It is granted nor is this uncouth or inconvenient as some may think it to be because of the usuall sense and signification wherein the word hell is taken For as the word flesh is in B. Usher our ordinary speech taken strictly in opposition to fish yet sometimes and in propriety of speech it is of a more large extent For there is a flesh of fish 1 Cor 15. 39. So though we usually take the word hell in opposition to heaven taking hell for the place of torment as heaven for the place of happinesse yet the word hell as answering the Hebrew Sheol and the Greek Hades is so large as to comprehend even heaven it self in the notion of it Not indeed as heaven is the place of blisse and happinesse nor as it shall be after the Resurrection when the soul and body shall be in heaven but as heaven is the receptacle of souls separated from their bodies which state of separation though it reaâ—h to heaven as it doth in respect of the souls of the godly yet appertains to the dominion of death and the imperfection of the Saints who are not set free from that dominion of death and that imperfection untill the Resurrection Object Some may yet again object That the word descended which is used in the Creed argues that hell is below whereas heaven is above and how then can it be said that Christ in respect of his soul descended into hell whenas his soul went to heaven Answ To this it is answered divers wayes 1. That although when the godly die in respect of Licet ex mortuis aliqui ascendunt in coelum omnes tamen qui sepeliuntur descendunt in terram unde à conditione prima descensus cadaverum totus reliquus mortuorum status appellatur descensus Alsted in Theol. Catechit in Exposit Symb. their souls they ascend up to heaven yet because generally all in respect of their bodies when they are buried descend down into the earth therefore from that first condition of the descending of dead bodies the whole estate of the dead is called a descent 2. That the word which signifieth to descend is often used for to remove from one place to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another though it be not from a higher place to a lower which is properly to descend As B Usher Acts 13. 4. So they being sent forth by the Holy Ghost departed unto Seleucia The word in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Originall rendred departed is that which properly signifieth descended So Acts 18. 5. When Silas and Timotâ—â—us were come from Macedonia in the Originall the same word rendred were come is used And so in other places so that whereas it is said in the Creed he descended into hell the word descended is not to be pressed but to be taken as if it were said he went to hâ—ll And this may suffice for the explicating of the Article of Christs descending into hell which was the thing I aimed in the handling of these words Thou wilt not leave my soul in hell THE NINETEENTH SERMON ACTS 10. 40. Him God raised up the third day THese words were spoken by Peter and I need not tell of whom he spake them for they that know any thing in this kind know that it is Christ whom God raised up the third day Him God raised up viz from the dead as it is expressed Rom. 8. 11. The third day viz. after that he died as appeares by the context Whom they slew and hanged on a tree Him God raised up the third day Here then we have 1. The Resurrection of Christ Him God raised up 2. The time of his Resurrection the third day First then let us observe this That Christ did Doct. rise again from the dead The Resurrection of Christ is an Article of main concernment Peter told the Disciples that one was to be chosen in the place of Judas the traitour and why to be a witnesse with us said he of his that is of Christs resurrection Act. 1. 22. The Apostles were to testifie other things besides the resurrection of Christ but this is mentioned as a principall point to which they were to give testimony So Act. 4. 33. And with great power gave the Apostles witnesse of the resurrection of the Lord Jesus The Jews the professed enemies of Christ believe that he died even died the death of the Crosse but they will not believe that he rose again therefore Christ Resurrectio Christi est fides Christianorum crucified is a stumbling block unto them as the Apostle saith 1 Cor. 1. 23. But Christs resurrection is the faith of a Christian He that doth not believe this doth believe nothing to any purpose If Christ be not risen saith S. Paul and he is as not risen to those that do not believe him to be risen then is our preaching vain and your faith also is vain 1 Cor. 15. 14. And again v. 17. If Christ be not raised your faith is vain It behoves every one therefore not only to say that he believeth the article of Christs resurrection but to believe it indeed and to know upon what grounds he doth believe it Let us therefore see what grounds we have for this in and from the Scripture 1. Christs resurrection was tipified and prefigured Some conceive Isaac to have been a type and figure of Christ in this respect Isaac I say who as the story shews Gen. 22. was bound and laid upon the Altar and as good as dead yet was raised up and delivered whence it is said that Abraham received him from the dead in a figure Heb. 11. 19. Some understand it thus in a figure of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eras resurrectionis typo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occumen Christs resurrection But I insist not on that place which others more probably interpret otherwise That Ionas his deliverance out of the whales belly wherein he was as it were buried was a type of Christs resurrection from the dead we have Christs own testimony As Jonas was three daies and three nights in the whales belly and then was delivered out of it so shall the son of man be three daies and three nights in the heart of the earth that is in the grave and then be raised up out of it Mat. 12. 40. 2. Christs resurrection was prophecied and foretold Christ himself the great Prophet did foretel it in those words even now cited And so in other places Mat. 17 22 23. The son of man shall be betrayed into the hands of men and they shall kil him and the third day he shall be raised again And Joh. 2. 19. Jesus answered and said unto them destroy this Temple and in three daies I will raise
to which night must be added the day following which we call Sunday as being a part of that naturall day to which it belonged and so there are three daies and three nights and yet Christ rose the third day Thus are those three daies and three nights to be understood that Esther and the Jews fasted Esth. 4. 16. For the fast ended the third day as is clear by this that then Esther put on her royall apparell and went to the King c. Esth 5. â—â— c. 2. It was requisite and necessary that Christ should rise again the third day because it was so prophecied Thus it is written said Christ to his Disciples after his resurrection and thus it behoved Christ to suffer and to rise from the dead the third day Luk. 24. 46. So S. Paul saith that Christ rose again the third day according to the Scriptures 1 Cor. 15. 4. Quest But may some say where in the Old Testament is it prophecied that Christ should rise the third day Ans 1. Those words of David which he spake of Christ and of his resurrection Thou wilt not suffer thine holy one to see corruption Psal 16. 10. though they do not precisely mention the third day yet they plainly shew so much that he should not remain long in the grave but should speedily rise again And by this S. Paul proves that the words were not meant of David himself but of Christ for that David saw corruption but Christ being raised from the dead the third day saw no corruption Act. 13. 35 36 37. In the like manner did S. Peter argue Act. 2. 29. 30 31 32. â— There is expresse mention of the third day in reference to Christs Resurrection Hos 6. 2. Aster two daies he will revive us in the third day he will raise us up and we shall live in his sight Although those words be directly and immediately understood of Gods people as it seems both by the words themselves and also by the words going before and after yet it is with reference unto Christ and his Resurrection for otherwise why should the third day be specified Neither do I know how it could be said that Christ rose again the third according to the Scriptures viz. of the old Testament if in this place there be not an allusion at least to Christs rising again the third day seeing that in all the old Testament the third day in this respect is no where mentioned except in this place And therefore not without cause I think in the margent of our Bibles over against this place of Hosea is noted that place 1 Cor. 15. 4. as having reference the one to the other and so many of the Ancients have expounded this place in Hosea of Christ and this is to be considered that there is such a near union Lactant. Iustit l. 4. 1. 19. Aug. de Civit. Dei l. 18. c. 28. Bern. Serm. 1. de Resurrect And so others cited by Râ—herâ— upon the place betwixt Christ and believers that sometimes that which belongs to believers is spoken of Christ As Saul Saul why persecutest thou me said Christ when Saul did persecute those that believed in Christ Act. 9. 4. And so on the other side that which belongs to Christ is spoken of believers as here in the Prophet the third day he will raise us up whenas properly Chrâ—st was raised up the third day but believers are said to be raised up in him and with him Even when we were dead in sins God hath quickned us together with Christ by grace ye are saved And hath raised us up together and made us sit together in heavenly places in Christ Jesus Ephes 2. 5 6. Now from the time of Christs Resurrection the third day after that he died it is worthy to Bern. Ser. 1. de resurrect be observed as Bernard hath noted that the same day of the week whereon Christ as God did make man viz. the sixth day the same day did he also as man die to redeem man and as on the seventh and last day of the week Christ did rest having finished the work of the Creation so also did he rest the same day in the grave having by his death finished the work or the Redemption and the third day being the first day of the week as the Evangelists expressely call it he rose again as being the first fruits of them that slept as the Apostle calls him 1 Cor. 15. 20. And as the seventh day of the week called Saturday was observed by the Jews in memory of the Creation so the first day of the week called Sunday is observed by Christians in memory of Christs Resurrection * And so of the Redemption which Christ wrought for us by his death and made it appear by his resurrection and it 's called the Lords day Revel 1. 10. Of the observation of this day in the Apostles time we read also Act. 20. 7. 1 Cor. 16. 2. The one and twentieth SERMON EPHES. 4. 10. He that descended is the same also that ascended farre above all heavens that he might fill all things THe Apostle having v. 8. spoken of Christs ascending up on high and having v. 9. noted that his ascending did presuppose his descending he returns here to speak again of his ascending and to shew how high he ascended far above all all Heavens and why that he might fill all things He that descended either from heaven to earth by his Incarnation in which respect it is said that he came down from heaven Joh. 3. 13. or from the upper part of the earth to the grave in which respect it seems to be said v. 9. that he descended into the lower parts of the earth though that also may be meant of Christs Incarnation as was shewed before pag. 214. c. Is the same that ascended The same Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oecumen ad loc whence as Oecumenius observes the heresie of Nestorius is confuted who would divide the Person of Christ denying one and the same Person to be both God and Man For if this descending here spoken of be meant of the Incarnation then Christ as God descended viz. metaphorically and as man ascended yet he that descended is the same that ascended therefore God and Man in Christ are but one Person And if this descending be meant of of Christs death and buriall yet still it serves to the same purpose for so Christ descended as man in that respect he died and was buried but ascended as God that is by the power of his divine nature by which also as was shewed before he rose from the dead Far above all Heavens viz all visible heavens as the aire and that wherein are the Sun Moon and Stars above which two heavens there is the third Heaven as it is called 2 Cor. 12. 2. And thither is Christ ascended Whom the Heaven must receive untill the time of restitution of all things Acts 2.
18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified â—oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves tâ— confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our
sins 1 John 2. 1 2. He is with the Father for he is ascended up to the Father and therefore we may be sure that the Father will be propitious to us for his sake Seeing then we have a great High Priest that is passed into the heavens Iesus the Son of God let us hold fast our profession Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 14. 16. So Heb. 10. 19 20 21 22. Having therefore brethren boldnesse to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us thorough the vail that is to say his flesh And having an High Priest over the house of God let us draw neare with a true heart in full assurance of faith 2. It also affords unto us a ground of assurance that we belonging unto Christ and being his shall ascend into heaven For the Head being ascended the members must in due time ascend also the head and the members must be together Where I am there shall also my servant be saith Christ Joh. 12. 26. And Joh. 17. 24. Father I will that they whom thou hast given me be where I am And Joh. 14. ◠3. I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also The Apostle speaks of our ascension as a thing already effected and wrought by Christs ascension God he saith hath made us sit together in heavenly places in Christ Iesus Eph. 2. 6. Thus Christs Ascension serves to comfort us in all adversity and to take away the fear of death yea to make death desirable seeing it will but convey us thither whither Christ is gone before to prepare a place for us Therefore we are alwaies confident saith the Apostle knowing that while we are present in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 6 7 8. And so Phil. 1. 23. Desiring to be dissolved and to be with Christ which is far better Vse Lastly the ascension of Christ serves to admonish us to ascend thither spiritually whither Christ is ascended corporally to have our hearts and affections in heaven where Christ is Why seek ye the living among the dead He is not here but is risen said the Angells to those that came to seek Christ in the Sepulchre Luk. 24. 5 6. So Why seek we Christ among the things of the earth He is not here but is ascended Therefore if we seek Christ let us seek those things that are above where Christ is let us set our affections on things above and not on things that are upon the earth Col. 3. 1 2. As Christ is in heaven so our conversation also must be in heaven Phil. 3. 20. The two and twentieth SERMON HEB. 12. 2. And is set downe at the right hand of the Throne of God THe Apostle v. 1. exhorts to patience and perseverance in the way of holinesse Let us run with patience or patient continuance as the word there used is rendred Rom. 2. 7. the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set before us And this exhortation he inferreth from the examples of the Saints mentioned in the 11. Chapter Wherefore seeing we also are compassed about with such a cloud of witnesses let us lay aside every weight and sin which doth so easily beset us and let us run c. Then he further inforceth the exhortation from the example of Christ who above all is to be followed v. 2. Looking unto Iesus the Author and finisher of our faith who for the joy that was set before him indured the Crosse despising the shame that is for the blessed and happy estate that he was to enter into after his passion he was well content to suffer as he did And then he goes on shewing that Christs expectation was not in vain but that he obtained the glory and happinesse which he looked for And is set down at the right hand of the Throne of God that is of God sitting in his Throne He speaks of God as a King in his Throne and so Christ sitting at the right hand of God is said to sit at the right hand of the Throne of God Hence then let us observe this point That Doct. Christ after his Passion and humiliation not only rose from the dead and ascended into heaven but also sate down at the right hand of God Christs resurrection was the beginning of his exaltation his ascension was a higher degree of it and his sitting at the right hand of God yet higher then both and the highest that may be This degree of exaltation is peculiar unto Christ whereas the other are common to him with his members They shall all rise from the dead and ascend up to heaven David is not ascended into the heavens saith Peter Act. 2. 34. As yet David is not ascended in respect of the body to which ascension properly belongs but he shall ascend and so all the Saints likewise they shall be caught up together in the clouds to meet the Lord in the ayre and so shall be ever with the Lord 1 Thes 4. 17. But besides Christ none ever did or shall sit at the right hand of God this honour is not communicable to any other whether man or Angell For to which of the Angels said God at any time sit on my right hand Heb. 1. 13. Now that Christ doth sit at the right hand of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God it is most clear as by the Text in hand so by many other places of Scripture As Heb. 1. 3. When he had by himself purged our sins he sate down on the right hand of the Majesty on high And Heb. 8. 1. We have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens And Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God So S. Mark testifies of Christ that he was received up into heaven and sate on the right hand of of God Mar. 16. 19. And this Christ himselfe did fore-tell Luke 22. 69. Hereafter shall the Son of Man sit on the right hand of the power of God And David did prophecy of it long before saying The LORD said unto my Lord Sit thou at my right Hand untill I make thine Enemies thy footstool Psal 110. 1. which words were spoken concerning Christ as Christ himselfe hath shewed Mat. 22. 41 42 43 44 45. And so S. Peter Acts 2. 34 35. And the Author of the Epistle to the Hebrewes c. 1. v. 13. But now let us see what is meant by Christs
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sitting at the right hand of God The expression is metaphoricall and there is a double metaphore in it viz. both in that Christ is said to sit and also in that he is said to sit at the right hand of God 1. For the phrase of sitting as here it is used and applied unto Christ by the consent of all is metaphoricall not denoting the site and posture of Christs body which is the proper acception of the word but the honour and majesty that Christ is in Thus the word is figuratively used because Masters use to sit and servants to stand and wait upon them Whether is greater he that sitteth at meat or he that serveth Is not he that sitteth at meat Luke 22. 27. So Kings use to sit in their Thrones and Judges and Magistrates in their seats of honour Assuredly Solomon thy sonne shall reigne after me and he shall sit upon my Throne said David to Bathsheba 1 Kings 1. 13. So Exod. 18. 13. it is said that Moses sate to judge the people and the people stood by Moses c. Hence metaphorically God is said to sit God reigneth over the Heathen God sitteth upon the throne of his holinesse Psalme 47. 8. So Psalme 2. 4. He that sitteth in heaven shall laugh them to scorn God being a spirit cannot properly either sit Non de corporis constitutione sed de imperii majestate hic agitur Calvin Instit l. 2. c. 16. â—ct 15. or stand they being bodily postures and properly belonging to bodily substances And though Christ having still after his Resurrection and ascension a true humane body as before may properly sit yet that is not the intent of the Holy Ghost in the Scripture to shew what bodily posture Christ is in but to shew what dignity he is in and therefore sometimes in Scripture Christ is said to stand at the right hand of God viz. Act. 7. 55 56. But he being full of the Holy Ghost looked up stedfastly into Heaven and Quid est quod hunc Marcus sedentem Stephanus verò stantem se videre testatur Sed scitis fratres quia sedere judicantis est stare verò pugnantis vel adjuvantis Quia ergò Redemptor noster assumptus in coelum nunc omnia judicat ad extrentum omnium judex veniet hunc post assumptioneÌ„ Marcus sedere describit quia post ascensionis suae gloriam judex in fine vidâ—bitur Stephanus verò hanc in labore certaminis positus stant em vidit quem adjutorem habuit quia ut iste in terrâ persecutorum infidelitatem vinceret pro illo de coelo illius gratia pugnavit Gregor homil 29. in Evang. saw the glory of God and Jesus standing on the right Hand of God and said Behold I see the Heavens opened and the Son of man standing on the right Hand of God He is there described standing as ready to aid and assist Stephen in the great conflict which he indured for his sake but otherwise in the Scripture he is usually said to sit to signifie the honour and authority that he is invested with 2. For the right hand of God it must needs be taken not properly but metaphorically God being a spirit and therefore having no hand either right or left nor any bodily member whatsoever It was a grosse heresie of the Anthropomorphites to hold God to be of humane form and shape whereas Christ saith plainly that God is a spirit Joh. 4. 24. And that a spirit hath not flesh and bones Luk. 24. 39. Therefore when hands eys ears and the like are attributed unto God in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is by a figurative kind of speech whereby in condescension to the weaknesse of our capacity that is attributed unto God which properly belongs unto man and not unto God because man doth hear with his ears see with his eyes work with his hands therefore to shew that God doth hear and see and work these bodily parts and members are attributed unto God though properly they do not belong unto him By the right Hand of God is often signified the force might and power of God Thy right Hand O Lord said Moses is become glorious in power thy right hand O Lord hath dashed in pieces the enemy Exod. 15. 6. So David Psal 118. 15 16. The right Hand of the Lord doth valiantly The right Hand of the Lord is exalted the right Hand of the Lord doth valiantly But the right hand also is used to denote the more honourable place as when Bathsheba the mother of Solomon went unto him as he sate on this Throne he rose up to meet her and bowed himself unto her and sate down on his Throne and caused a seat to be set for her and she sate on his right Hand 1 Kings 2. 19. So Psal 45. 9. Vpon thy right Hand did stand the Queen in gold of Ophir Thus Christ is said to be at Gods right Hand as being in highest honour next unto God even as Bethsheba was set in highest place of honour next unto the King Christs sitting at the right hand of God imports his Kingly power and soveraign power over all creatures that all power both in heaven and in earth is given unto him as he said Mat. 28. 18. That he hath a name above every name that at the name ef Jesus every knee should bow c. that is that all should be subject unto him Phil. 2. 9 10. Whereas David speaking of Christ saith The Lord said unto my Lord sit thou thou on my right Hand untill I make thine enemies thy footstool Psal 110. 1. S. Paul in reference to those words saith For he must reign untill his enemies be made his footstool 1 Cor. 15. 25. VVhereby we see that Christ sitting at the right hand of God and his reigning are one and the same thing So what is meant by Christs sitting at the right hand of God the same Apostle sheweth Ephes 1. 20 21 22. Where he saith that God raised Christ from the dead and set him at his own right Hand in the heavenly places far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet and gave him to be the head over all things to the Church And so likewise S. Peter who speaking of Christ saith Who is gone into heaven and is on the right hand of God Angels and Authorities and Powers being made subject unto him 1 Pet. 3. 22. Thus then we see both that it is so that Christ doth sit at the right hand of God and also what is meant by it And by this which hath been said it may appear that Christ is said to sit at the right hand of God in respect of his humane nature In that respect he was humbled and in that respect he was exalted the divine
nature properly being capable neither of the one nor of the other As man he suffered was crucified dead and buried and descended into hell and so as man he rose again ascended into heaven and sitteth at the right hand of God The divine nature is said to be humbled not properly as if it's glory was indeed diminished but that assuming to it self humane nature subject to infirmity its glory did lie hid and not appear So also it is said to be exalted not properly as if any glory indeed were added unto it but by the exaltation of that humane nature which it assumed it 's glory is made to appear and shine forth Now this glorious exaltation of Christs humane nature did belong unto it by vertue of the hypostaticall union and so was due unto Christ at the first moment that the two natures were united together in one person but by dispensation for the working out of our Redemption Christ did not enter into the possession of his glory till after his passion Ought not Christ to suffer these things and to enter into his glory viz. after his suffering Luk. 24. 26. It was his glory that which of right did belong Quomodo suam si oportuit quomodo oportuit si suam Si glorii ejus fuit quomodo ut aâ— illam intraret pati oportuit Sed suam propterff se oportuit propter nos Si aliter venisset pervenisset sed non subvâ—nisset Hugo de S. Vict. unto him even as man that man being God also yet for our sakes that our Redemption might be essected by him it behoved him first to suffer as he did and then to enter into his glory Vse 1. Here then we may see the glorious and transcendent excellency of Christ even as man and so in him the wonderfull exaltation of our humane nature Lord what is man that thou art mindfull of him and the son of man that thou visitest him Thou hast made him a little lower then the Angels and hast crowned him with glory and honour Psal 8. 4 5. Yea the man Christ is made a great deal higher then the Angels We see Jesus saith the Author of the Epistle to the Hebrews having cited these words of David who was made a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or for a little while lower then the Angels for the suffering of death crowned with Glory and Honour Heb. 2. 9. Christ for a while that he might suffer death for our Redemption was lower then the Angels being a man subject to infirmity but now he is crowned with glory and honour whereby he is far above the Angels Caution But here we must beware of that errour which some have faln into We must not think that because Christ as man doth sit at the right hand of God therefore Majesty and Glory properly divine and infinite is communicated to Christs humane nature This is exceeding grosse and the very heresie of Eutyches who because he would not with Nestorius divide the person of Christ therefore falling into another extreme he would confound his natures making the humane nature to be swallowed up as it were by the divine nature But Christs glory doth not take away the truth of his humanity it is exalted but not Gloria humanitatem non tollit sed extollit non interfiâ—it sed perficit Gerson abolished And therefore neither must we as some do from Christs sitting at the right hand of God infer the ubiquity of Christs body as if therefore it were every where For ubiquity or being every where is proper and peculiar to the divine nature the humane nature is not capable of it He is not here viz. in respect of the body for he is risen Luk. 24. 6. So he is not here in that respect Secundùm hanc formam non est putandus ubique diffusus Cavendum enim est ne ita divinitatem astruamus hominis ut veritatem corporis destruamus Aug. Epist 57. for he is ascended into heaven and there sits at the right hand of God Indeed Christ as God when he was upon earth was also in heaven Ioh. 3. 13. And so now in that respect being in heaven he is also on earth Mat. 28. 20. But as man he was not in heaven when he was on earth neither is he in that respect now on earth when he is in heaven Vse 2. This also makes exceedingly for the comfort of all such as belong unto Christ and are his they need not fear either to want any good or to suffer any evill seeing he to whom they belong is so exalted over all and therefore able to protect them and to provide for them Are we afraid of the rage and malice either of men or Devills Though they be too strong for us yet Christ is too strong for them and much lesse are they able to resist him then we are to resist them This was enough to animate and incourage Stephen notwithstanding the fury of his adversaries that he saw Christ standing at the right hand of God ready to defend him Acts 7. 55 56. So let us with the eye of faith look up unto Christ and not fear what men or Devills can do unto us When Saul persecuted the members of Christ upon earth Christ from heaven spake unto him and let him know that he did persecute him and that he had a hard match of it Saul Saul why persecutest thou me I am Jesus whom thou persecuiest it is hard for thee to to kick against the pricks Acts 9. 4 5. So Eph. 1. 22. it is said that all things are put under Christs feet and that he is head over all things to the Church or for the Church that is for the comfort and welfare of the Church Again doth the guilt of sin sting and wound our consciences Let us consider what a mighty Redeemer Mediatour and Advocate we have Who when he had by himself purged our sins sate down on the right hand of the Majesty on high Heb. 1. 3. Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Rom. 8. 34. Again do we want any thing that is good and needfull for us We may go with boldnesse unto God and ask of him in the Name of Christ whom he hath so exalted as to set him at his own right hand Adonijah thought himself sure to speed when he had Bathsheba whom Solomon did so honor to intercede for him and so had his request been just and reasonable it had been granted See 1 King 2. 17 18 19 20. How much more may we be assured that having Christ to mediate and intercede for us we shall obtain what we ask in his Name Whatsoever you ask the Father in my Name he will give it saith Christ Joh. 16. 23. Therefore let us come with boldnesse to the Throne of grace that we may obtain mercy and find grace
forth to the day of wrath Job 21. 30. Pull them out as sheep for the slaughter and prepare them for the day of slaughter Jer. 12. 3. When I thought to understand this it was too painfull for me untill I went into the Sanctuary of God then understood I their end Surely thou didst set them in slippery places thou castedst them down into destruction How are they brought into desolation as in a mâ—ment They are utterly consumed with terrors As a dreame when one awaketh so O Lord when thou awakest thou shalt despise their image Psal 73. 16 17 18 19 20. Therefore fret not thy self because of evill doers neither be thou envious against the workers of iniquity For they shall soon be cut down like the grasse wither as the green herb Psa 37. 1 2. 2. We are apt to be troubled at the disorder and confusion that is in the world that much sin and wickednesse doth passe without controle that judgement is perverted the righteous are condemned and the wicked justified But let us consider that there is a judgement to come which will rectifie all and set all straight I saw under the Sun saith Solomon the place of Judgement that wickednesse was there and the place of righteousnesse that iniquity was there I said in mine heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every worke Eccl. 3. 16 17. If thou seest saith he the oppression of the poor and violent perverting of judgement and justice in a Province marvell not at the matter for he that is higher then the highest regardeth the matter and there be higher then they Eccles 5. 8. 3. The godly are subject here to slanders calumnies and defamations But let them consider that the day is coming when all foul and falsle aspersions that were cast on them shall be wiped off and their innocency be made manifest unto all Commit thy way unto the Lord trust also in him and he shall bring it to passe And he shall bring forth thy righteousnesse as the light and thy judgement as the noon day Psal 36. 5 6. But with me it is a very small thing that I should be judged of you or of mans Judgement But he that judgeâ—h me is the Lord 1 Cor. 4. 3 4. 4. Persecution which the godly here indure is sometimes bitter and grievous unto them But this saith the Apostle is a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompense tribulation to those that trouble you And to you who are troubled rest with us when the Lord Jesus shall appear from Heaven c. 2 Thes 1. 5 6 7. c. Be patient therefore brethren saith S. James unto the coming of the Lord Behold the husbandman waiteth for the precious fruit of the Earth and hath long patience for it untill he receive the former and the latter rain Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Iames 5. 7 8. And so much for this Doctrine That all generally shall be judged The five and twentieth SERMON THe second point to be considered from the Text is this That Christ is he who must be the Doct. 2 judge of all both the quick and the dead The Text is clear and expresse for this and so also the Scripture in many other places I charge thee before God and the Lord Iesus Christ who shall iudge the quick and the dead at his appearing and his Kingdom 2 Tim. 4. 1. We must all appear before the iudgment seat of Christ 2 Cor. 5. 10. We shal all stand before the iudgment seat of Christ Rom. 14. 10. In the day when God shall judge the secrets of men by Iesus Christ Rom. 2. 16 Because he hath appointed a day wherein he will iudge the world in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Act. 17. 31. For the Father judgeth no man but hath committed all judgement to the Son Ioh. 5. 22. And hath given him authority also to execute iudgment because he is the Sonne of man v. 27. Quest. But how is it said that the Father judgeth no man the contrary is affirmed by S. Peter If ye call on the Father who without respect of persons iudgeth according to every mans work c. 1 Pet. 1. 17. Answ It is not meant that simply and absolutely the Father judgeth no man but only in some respect that is the Father judgeth no man immediately by himselfe but mediately by Christ as the Apostle sheweth Rom. 2. 16. Act. Ferus on Ioh. 5. 22. 17. 31. In judgement as some observe four things are to be considered 1. The judiciary power and authority 2. an inward approbation of good and detestation of evill 3. a retribution of reward 3. an outward sitting in judgement and pronouncing of sentence in respect of the three first particulars the last judgement is common to the whole Trinity the Father the Son and the Holy Ghost but in respect of the fourth and last particular it is proper and peculiar unto Christ Quest But again it may be said Christ being one and the same God with the Father Ioh. 10. 30. how hath he this authority assigned unto him All things that the Father hath are mine saith Christ Joh. 16. 15. Divers of the Ancients understand it so that Hilary Chrysostomand Theophylact See Iansenius in Concord the Father begetting the Son and communicating the divine nature unto him in that respect gave him authority to execute judgement In which sense it is said As the Father hath life in himself so hath he given to the Son to have life in himself Joh. 5. 26. But Austin justly disliketh this exposition for so it could not be said The Father iudgeth no man For as the Father begetteth the Son who is equall to the Father so the Father judgeth together with the Son the one judgeth in like Secundum hoc enim quòd Pater aequalem genuit Filium judicat eum Filio Aug. Opera Trinitatis ad extra sunt indivisa manner as the other For the works of the Trinity that are without are common to all the three Persons In this respect therefore he saith it is to be understood that the Father hath committed all iudgment to the Son in that the Secundum hoc ergò dictum est quòd in judicio non in formâ Dei sed in formâ Filii hominis apparebit Aug. Son shall appear in judgement not in the forme of God but in the form of man And this he well confirms by that He hath given him authority to execute iudgement because he is the Son of man Joh. 5. 27. The power of judging Pater Filio potestatem judicandi
quam ab aeterno habuit ut Deus dedit in tempore quiâ— Filius hominis est hoc est quatenus est homo Aug. belonged to the Son from all eternity as God but as man in time he received that power of the Father I saw in the night visions saith Daniel and behold one like the Son of man came with the clouds of heaven and came to the Ancient of daies and they brought him near before him And there was given him dominion and glory and a Kingdome that all people Nations and languages should serve him c. Dan. 7. 13 14. This shews that Christ as the Son of man that is as man had a Kingdome given unto him of God and to the administration of that Kingdome this appertaineth that he should judge the world For he must reign untill hes enemies be made his footstool 1 Cor. 15. 25. Which shall be fulfilled at his coming to judgement then shal he exercise his Kingly power to the full And therefore it is said that he shal judge the quick and the dead at his appearing and his Kingdome 2 Tim. 4. 1. The reason why Christ is to be the Judge of all is the will and pleasure of God it is his ordination and appointment he is ordained of God to be the iudge of quick and dead saith Peter in the Text. So Paul Act. 17. 31. saith that God hath ordained him to judge the world It is congruous and agreeable to reason that it should be so in divers respects 1. For a reward to Christs humiliation for he that humbleth himself shall be exalted Luk. 18. 14. Now Christ humbled himself and became obedient unto death even the death of the Crosse Wherefore also God hath highly exalted him and given him a name above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confesse that Jesus is the Lord to the glory of God the Father Phil. 2. 8 9 10 11. The full accomplishment hereof shall be at the last judgment as appears by comparing this place with that Rom. 14. 10 11. We shall all stand before the judgement seat of Christ For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God That which is written to wit Isai 45. 23. of every knee bowing unto God and of every tongue confessing unto him the Apostle interprets of Christ as meant of him and thence proves that all must stand before his judgement seat for that then indeed shall every knee bow that is every one shall be subject unto him and every tongue shall confesse him to be Lord over all And thus some understand that Ioh. 5. 27. And hath given him authority to execute iudgement also because he is the Son of man that is say they because he did so humble himfelf as to be made man and being man to suffer as he did 2. That so the judiciall proceedings might be in an outward and visible manner And thus others do more fitly expound that Ioh. 5. 27. Where it is said that authority to execute judgment is given unto Christ because he is the son of man that is because he only of all the three Persons is man and consequently is meet so to execute judgment as that he may generally be seen of all Thus it is said that when he cometh every eye shall see him Revel 1. 7. Ob. But may some object This honour to be the judge of all is not peculiar unto Christ for it is said that the Saints shall iudge the world 1 Cor. 6. 2. Answ I answer One may be said to judge many waies 1. Comparatively thus it is said Mat. 12. 41 42. The men of Nineve shal rise in the iudgement with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater then Jonas is here The Queen of the South shall rise up in the judgement with this generation and shall condemn it for she came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Thus also is it said Mat. 12. 27. If I by Belzebub cast out devills by whom do your children cast them out therefore they shall be your judges Thus comparatively not only the Saints shall judge the wicked that is make it appear that the wicked are justly to be condemned but even the wicked also shall judge the wicked some being far more grossely then others 2. Interpretatively by way of approbation and thus also shall the Saints judge the world by consenting unto and approving of Christs judgment as just and right They shall say as it is Revel 16. 5. Thou art righteous O Lord which art and wast and shall be because thou hast iudged thus 3. Eminently as an assessor and Bencher next unto the Judge Thus shall some of the Saints judge the world to wit the Apostles to whom Christ said When the Son of man shall sit on the throne of his glory ye also shall sit upon twelve thrones iudging the twelve Tribes of Israel Mat. 19. 28. 4. Authoritatively and so none of the Saints shall judge the world but Christ only Vse 1. Here then is terrour to all those who are enemies to Christ and aliens from Christ as all the wicked and unregenerate are Some there are who conspire against God and against Christ saying Let us break their bonds asunder and cast away their cords from us Psal 2. 3. We will not have this man to reign over us Luk. 19. 14. But O ye sons of men how long will ye turn my glory into shame how long Psal 4. 2. will ye love vanity and seek after leasing What do these but strive against the stream and kick against pricks They do but imagine a vain thing Psal 2. 1. Act. 9. 4. Christ is King and shall reign over them whether they will or no if not by their voluntary subjection to their eternall comfort yet perforce to their eternall confusion He shall break them with a rod of iron and break them in pieces like a potters vessell Psal 2. 9. He shall say at the last day Those mine enemies that would not suffer me to reign over them bring hither and slay them before me Luk. 19. 27. More particulerly here is terrour for divers sorts of the ungodly 1. Adulterers Fornicatours and unclean persons who professing themselves Christians yet consider not that of the Apostle Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of on harlot God forbid 1 Cor. 6. 15. shall any be thus injurious unto Christ and yet escape when he shall come to judgement No Whoremongers and adulterers he will iudge Hebr. 13. 4. Though they escape here they shall not escape hereafter The Lord knoweth
How is the faithfull City become an Harlot Isai 1. 21. So may I say How is Rome degenerate and quite changed from what it was in the Apostles time Certainly if the Apostle were now upon earth he would never acknowledge the present Church of Rome to be that or any thing like that which he did so much commend in his Epistle to the Romanes Did the Church of Rome then worship Images did it pray to Saints did it pray for the dead did it perform divine worship in an unknown tongue did it withhold the Cup from people in the Sacrament of the Lords Supper was the Church of Rome then in the Apostles time guilty of these and many other such like errours and absurdities which are now maintained by the Romish Church But our adversaries think themselves able to evince any thing by the subtilty of their wit and their strength in arguing They would not be accounted inferiour unto those who would make make men believe that snow is not white nor that the heavens do move and the earth stand stil but that all is quite contrary to what vve imagine Ob. There is no change say they in the Church of Rome but it is now the same in point of Religion as it was in the Apostles daies And to prove this they say that in every change of Religion six Bellarm. de Eccles l. 4. c. 5. things may be demonstrated 1. the authour of the change 2. the new opinion brought in 3. the time when 4. the place where 5. who opposed it 6. the smal company by which the new opinion was first embraced Now these circumstances they say cannot be shewed concerning a change of Religion in the Roman Church and therefore they conclude there hath been no such change in it Answ But say I the change may be certain and evident though these circumstances be uncertain and unknown neither need we be solicitous about them Christ did not think it requisite to stand about these circumstances when he shewed how the Jewish Doctors had of a long time corrupted the true meaning of the Law with their false glosses and interpretations Mat. 5. So in the parable of the tares Mat. 13. there is no inquiry after these circumstances yet it plainly appeared that there were tares and that was sufficient though these particular circumstances were not known And it is to be observed that it is there said that while men slept the tares were Mat. 13. 25. sown Errours often creep in secretly when men are not aware because they do not watch and seek to prevent them as they should do And Antichristian Doctrine especially is called a mystery 2 Thes 2. 7. it came in slily under a colour of piety and so was not at first so easie to be discerned Some of the Papists themselves are forced to confesse that great and notable change there hath been and yet they cannot tell when it first began nor by whom and the like Cassander confesseth that in the Roman Church Cassand Consult art 22. for above a thousand years after Christ the Sacrament of the Lords Supper was administred in both kinds so that people received both the bread and the cup now we know it is otherwise though the first introduction of this change cannot be shewed So for private Masses as they call them that is such as wherein the Priest alone doth receive the Sacrament the people being by and looking on but not communicating with him the same Authour cites another Romanist viz. Hoffmester saying that the thing it self doth shew that both in the Greek and Latin Church the people did use to communicate with the Priest and that it is a Res ipsa clamat quodqitomodo cessaverit mirandum est ut bonus ille usus in Ecclesiam revo cetur laborandum Hoffmest apud Cassand Consult de miss Solitar wonder how this custome ceased and to be indeavoured that it may be restored Yet concerning many erroneous opinions and practices of the Church of Rome our Divines have by records and monuments of antiquity shewed who first brought them in and when they did it as also who opposed them c. But this sufficeth to convince them of novelty that we can easily make it appear that as Christ said concerning the matter of divorce as used among the Jews from the beginning it was not so Mat. 19. 8. Ob. But however our Adversaries think to lay us flat on the ground and to strike us dead by saying Where was your Church before Luther Answ Truly this is as idle and ridiculous a question as if a Masse of gold having contracted much drosse and after being purged one should ask Where was that gold before it was purged Or as if a body having been ful of sores and diseases and after being made whole one should ask Where was that body before it was made whole Luther and others whom God stirred up and made instrumental and subservient unto him in that kind did not erect a new Church but reform the old As it is the same gold now as before but more pure and the same body but more sound so it is the same Church but reformed The Papacy differs from the Church as the drosse from the gold and the botch from the body Quest And hence also that captious question of our adversaries is easie to be answered What is become of your Fore-fathers who lived and died before Luther Answ Our Fore-fathers we hope well of they might live and die in the Church of Rome and yet be free from many errours that are in it Even now since the Councell of Trent some on their death beds at least are found to renounce that grand point of Popery concerning Justification disclaiming all confidence in their own inherent righteousnesse and flying wholly to the mercy of God in Christ Jesus which Bellarmine himself after a long and contentious dispute against it confesseth Propter incertitudinem propriae justitiae periculum inanis gloriae tutissimum est fiduciam totam in solâ Dei misericordiâ benignitate reponere Bellarm. de Iustit l. 5. c. 7. propos 3. to be the safest course Because saith he of the uncertainty of our own righteousnesse and the danger of vain-glory it is most safe to repose our whole trust in the sole mercy and goodnesse of God Much more may we well suppose before the Councell of Trent when people were more free the doctrines and practices of the Church of Rome being not so established as afterwards many in this and other points did keep themselves pure Besides errours and corruptions being now more clearly and fully discovered then before it is not safe now to continue in the Communion of that Church though God might graciously passe by and pardon the ignorance and weaknesse of our Fore-fathers It is now clear as the Sun at noon day that the Church of Rome is that Babylon concerning vvhich the precept is expresse Come out of
her my people that ye be not partakers of her sins and that ye receive not of her plagues Revel 18. 4. 2. Another note of the Church which the Papists 2. Succession assign is succession of Pastours and Teachers they can shevv such a succession and thence they conclude that they are the true Church But there is a twofold succession viz. personall and doctrinall a succession of persons and a succession of Doctrine the former vvithout the latter is as nothing The Priests that condemned Christ had a personall succession but vvanted doctrinall succession They could shew hovv their persons did succeed those that vvere before them and they others and so on untill they came to Aaron but they could not shevv the like succession of their doctrine so neither can the Papists shevv that they hold the same faith vvhich vvas delivered by the Apostles and therefore in vain do they vaunt of this that they can shevv a personall succession of their Popes from the times of the Apostles Bellarmine Bellarm. de Eccles l. 4. c. 8. confesseth that the argument drawn from succession doth not hold for the affirmative viz. that vvhere there is succession there is the true Church but only negatively that there is not the Church where succession is wanting So then by their own confession this argument makes little for them and as little doth it make against us For though our Divines have laboured not unprofitably to shew that successively in all ages there have been some or other who have asserted the truth which we maintain this is sufficient that we can make it appear that we hold the same faith which was once delivered to the Saints and have not Iude v. â— departed from the Church of Rome further then they have departed from this faith This the ancient Doctors thought sufficient and though sometimes they have alledged personall succession yet it was still with this supposition that it was accompanied with doctrinall succession otherwise they made no reckoning of it We must adhere unto those saith Iraeneus who keep the doctrine of Oportet adhaerere his qui Apostolorum doctrinam cu 〈…〉 diunt Iren. l. 4. c. 44. c. 43. he calls this principalem successionem Non habent Petri hariditatem qui fidem Petri non babent Ambros de pentt l. 1. c. 6. In eadem side conspirantâ—s non minus Apostolica depu 〈…〉 r pro consanguinitate doctrine Tertul. de Praescript c. 32. the Apostles This succession he calls the principall succession So Ambrose They do not succeed Peter saith he who have not the faith of Peter And Tertullian speaking of Churches planted since the Apostles times saith that they agreeing in the same faith are neverthelesse accounted to be Apostolicall for the consanguinity of Doctrine 3. They of the Church of Rome do also make 3. Amplitude amplitude and largenesse of extent a note to discern the Church by But this is no true note of the Church for errour and heresie may so prevail as to have more professors and abettors then the truth In the time of Ahab for one true Prophet Micaiah there were four hundred false Prophets 1 King 22. 6. c. And Eliah complained unto God saying The children of Israel have forsaken thy Covenant thrown down thine altars and slain thy Prophets with the sword and I even I only am left and they seek my life also 1 King 19. 14. So in the time of our Saviour the history of the Gospell shews how few in comparison did embrace the truth when it vvas preached unto them He came unto his own and his own received him not Joh. 1. 11. So some few hundred years after Christ the Sect of the Arians grew so great Ingemuit orbis Arrianum se esse miratus est Hieron advers Luciferian that as Hierome expresseth it the world did groan and wonder to see it self become an Arrian And in after Ages what marvell if Antichrist did so inlarge his dominion S. John having foretold that so it should be All the world saith he wandred after the beast Revel 13. 3. And he tells us that the Angell interpreting unto him the mystery of the whore sitting upon many waters said thus The waters which thou sawest where the whore sitteth are peoples and multitudes and Nations and tongues Revel 17. 15. 4. Our Romish adversaries amongst other 4. Union with and subjection to the Pope as Head of the Church See B. Mortons Book entituled the Grand Impostor 5. Miracles notes of the Church do much stand upon this that the members of the Church be united together under one head viz. the Pope But we have not so learned Christ we know and acknowledge him and him only to be the head of the Church So the Scripture plainly termeth him Ephes 5. 23. Col. 1. 18. But of any other head of the Church besides Christ we find nothing 5. Miracles also are made one note whereby the Church is to be discerned But though miracles were requisite in the first planting of the Church Mar. 16. 20. Yet now it is otherwise Yea the Scripture hath taught us to suspect those that shall pretend miracles shewing that this shall be the guise of false teachers and of Antichrist himself There shall arise false Christs and false Prophets and shal shew great signs and wonders c. Mat. 24. 24. Whose coming is after the working of Satan with all power and signs and lying wonders 2 Thes 2. 9. And he doth great wonders so that he maketh fire come down from heaven on the earth in the sight of men And deceiveth them that dwell on the earth by the means of those miracles c. Revel 13. Ecclesiam suam demonstrent si possunt non in sermonibus rumoribus Afrorum non in conciliis Episcoporum suorum non in literis quorumlibet disputatorum non in signis prodigiis fallacibus quia etiam contra ista verbo Domini praeparati cauti redditi sumus sed in praescripto legis in praedictis Prophetarum in Psalmorum cantibus in ipsius Pastoris vocibuâ— â— in Evangelistarum praedicationibus laboribus hoc est in omnibus Canonicis sanctorum librorum authoritatibus Aug. de Unit. Eccles c. 16. 13 14. Excellent is that of of Austine concerning the Donatists Let them demonstrate their Church if they can not in the speeches and rumours of the Africans not in the Councells of their Bishops not in the writings of any disputers not in lying signs and wonders for against them we are prepared and made cautious by the Lords owne word but in the prescript of the Law in the Predictions of the Prophets in the songs of the Psalms in the words of the Shepherd himself in the preachings and labours of the Evangelists that is in all the Canonicall authorities of the holy books Ne dicar quia illa illa mirabilia fecit Donatus vel Pontius vel quilibet aâ—ius
that shaketh it as if the rod should shake it selfe against them that lift it up or as if the staff should lift up it self as if it were no wood Isai 10. 15. In fighting against the Church they do but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight against God Act. 5. 39. And doe they think to overcome in this fight Keep not thou silence O God hold not thy peace and be not still O God for lo thine enemies so he calls the enemies of Gods Church make a tumult and they that hate thee have lift up their head They have taken crafty counsell against thy people and consulted against thy hidden ones Psal 83. 1 2 3. Their machinations and devices against Gods people are against God himself as it follows there v. 5. they are confederate against thee So Psal 21. 11. They intended evill against thee they imagined a mischievous device which they are not able to perform Because it was against God therefore they were not able to perform it Saul Saul why persecutest thou me said Christ from heaven when Saul persecuted his Church upon earth Act. 9. 4. And v. 5. I am Iesus whom thou persecutest it is hard for thee to kick against the pricks When a mighty multitude came against Asa which he had no power to withstand he cryed unto God and used this argument to prevail with him and to obtain help of him Let not man prevail against thee 2 Chron. 14. 11. Vse 2. Secondly this also serves to comfort the mourners in Sion and the members of Sion Though Sion the Church be never so sore shaken yet it standeth sure though it be exposed to never so many and great dangers yet it shall be preserved Though the Church be a little flock as it is termed Luk. 12. 32. Yet it hath a great Shepherd Though the people of God be as sheep among wolves Mat. 10. 16. Yet God who is their Shepherd can and will defend them Ye shall be hated of all men for my Names sake said Christ to his Disciples but he adds withall But there shall not a hair of your head perish Luk. 21. 17 18. We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. He hath said I will never leave thee nor forsake thee so that we may boldly say The Lord is my helper I will not fear what man can do unto me Heb. 13. 5 6. Ob. Some may say But many members of the Church are oft prevailed against and destroyed Answ I answer 1. None can do any thing to any member of the Church further then God is pleased to permit otherwise the devill could not so much as touch Iob as the story witnesseth Iob. 1. 2. 2. God suffers none to do any thing to any member of the Church but for their good All things work together for the good of those that love God that are called according to his purpose Rom. 8. 28. The Saints and servants of God do then indeed overcome when they seem to be overcome and when their condition seems most calamitous and miserable then is it indeed Hâc tempestate omnis ferè sacro Martyrum cruore orbis infectus â—st Nullis unquam bellis mundus magis exhaustus est neque majori unquam triumpho vicimus quam cum decem armorum stragibus vinci non potuimus Sulpit. most glorious and happy In all these things we are more then Conquerours thorough him that loved us Rom. 8. 37. Vse 3. Thirdly and lastly This may serve to admonish those that are without to come in that they may be no more strangers and forreiners but fellow-Citizens with the Saints and of the houshold of God Ephes 2. 19. As the condition of those that are in the Church is most safe so theirs that are out of the Church if they so continue is most miserable As Noah and all that were in the Ark were preserved from the flood but all they that were out of it were drowned So shall all that are in the Church truly in Extrae Ecclesiam non est salus it so in it as to be of it be saved but all that are out of it shall perish The Lord added to the Church daily such as should be saved Act. 2. 47. We are all indeed in the visible Church by profession but that is not enough we must also be in the invisible Church by a reall union with Christ being incorpoarated into him by faith and made members of his body And he that saith that he abideth in him ought himself to walk even as he walked 1 Joh. 2. 6. The foundation of the Lord standeth sure having this seal the Lord knoweth who are his and let every one that nameth the name of Christ depart from iniquity 2 Tim. 2. 19. Chaffe may be in the floor as well as wheat and goats in the fold as well as sheep but Christ will thoroughly purge his floor and gather his wheat into the garner and burn up the chaffe with unquenchable fire Mat. 3. 12. He will divide the sheep from the goats and will set the sheep on his right hand and the goats on his left and will say to the one Come ye blessed of my Father inherit you the Kingdom c. But to the other Depart from me ye cursed into everlasting fire c. Mat. 25. 32 33 34 41. Let us therefore have a care and make sure that we be wheat and not chaffe sheep and not goats let us have a care that we be indeed built upon the Rock the sure foundation Christ Jesus and then whatsoever happen we are safe the gates of hell shall not prevail against us The two and thirtieth SERMON 1 JOH 1. 3. That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ IN the Apostles Creed as it is called after the Article concerning the Church followes the Article of the Communion of Saints Indeed Calv. Instit l. 4. c. 1. §. 3. this Article Calvin notes to be for the most part omitted by the ancient Writers and so I find it to be by Ruffinus in his Exposition of the Creed for from the holy Catholike Church he passeth immediately to the forgivenesse of sins And so Austine in his Enchiridion wherein he handleth briefly the Principles of Christian Religion contained in the Creed takes no notice of this Article yet it is well and fitly inserted for the Church being one City one house one body they that belong unto the Church as the Saints onely do indeed must needs have communion and fellowship together And this communion or fellowship S. John here speaks of he shewes those to whom he writes and in them all Christians why he instructs them in those heavenly mysteries about which he writes viz. that they might
be either eternally happy or eternally miserable it would make us to passe our time of sojourning here in fear 1 Pet. 1. 17. And to give diligence to make our calling and election sure 2 Pet. 1. 10. Now that we may be partakers of everlasting life 1. We must know that by nature we are estranged from it and have no right unto it For by nature we are dead in trespasses and sins and are the children of wrath Ephes 2. 13. 2. We must be translated out of Adam into Christ For in Adam all die and in Christ must all be made alive 1 Cor. 15. 22. God hath given unto us eternal life and this life is in his Son He that hath the Son hath life and he that hath not the Son hath not life 1 John 5. 11 12. 3. Holinesse of life here is requisite for the obtaining of the happinesse of the life to come God will render to every man according to his deeds To them who by patient continuance in wel-doing seek for glory and honour and immortality eternal life But unto them that are contentious and obey not the truth but obey unrighteousness indignation wrath tribulation and anguish upon every soul of man that doth evill Rom. 2. 6 7 8 9. Be not deceived God is not mocked as a man soweth so shall he reap He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shal of the spirit reap life everlasting Gal. 6. 7 8. Follow holinesse without which no man shall see the Lord Heb. 12. 14. Every one that hath this hope purifieth himself even as he is pure 1 John 3. 3. I 'le only adde this in a word to you that are parents As you have been instruments under God whereby your children obtain a temporall life so labour to be instruments whereby they may obtain eternall life As nature doth teach you to provide for them in respect of this life so let grace teach you to provide for them in respect of the life to come As you are careful to bring them up in learning and trades that they may live a while here so be carefull to bring them up in the Eph. 6. 4. nurture and admonition of the Lord that they may live for ever hereafter The six and thirtieth SERMON JUDE V. 3. That you should earnestly contend for the faith once delivered to the This Sermon was preached at the Fast which in respect of errours heresies was kept March 10. 1646. Saints THe writer of this Epistle was Iude or Iudas as John 14. 22. or Judah as the word is in the Old Testament they are all one and the same name though diversly pronounced As there were two of the Apostles that were called Iames viz. James the son of Zebedeus the brother of Iohn and Iames the son of Alpheus the Lords brother Zanchius de Scripturâ Non connumeratur inter Apostolos Mat. 10. Judam Apostolum non lego sed Iscariotem Gal. 1. 19. that is his near kinsman so there were also two of them that were called Iudas viz. Judas Iscariot that betrayed Christ and Judas the brother of James viz. James the son of Alpheus and he it was that wrote this Epistle I marvell much at a learned Divine who thinks that the Author of this Epistle was no Apostle and saies that he finds no Judas to have been an Apostle but only Judas Iscariot Nothing to me is more clear then that this Jude or Judas was one of the twelve Apostles viz. the same that is called Thaddeus Mar. 3. 18. and Lebbeus Mat. 10. 3. For Luk. 6. 16. amongst the Apostles is expresly mentioned Judas the brother of James and so also Acts 1. 13. And the writer of this Epistle stiles himself Jâ—de the servant of Jesus Christ and brother of James This Apostle after the inscription v. 1. and the salutation v. 2. tells them to whom he writes how desirous and carefull he was to write unto them and for what end v. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you and exhort you that you should earnestly contend for the faith which was once delivered to the Saints And he shewes why there was such need that he should thus write unto them and exhort them v. 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Lord Jesus Christ. I will adde no more concerning the Epistle but will come to the words of the Text That you should earnestly contend The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verb of which this here used is a compound signifies to strive as they used to do in the Olympian games or such like exercises wherâ—â—n by wrestling running and the like they did strive for mastery as the word is rendred 1 Cor. 9. 25. It is used metaphorically Col. 4. 12. for striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God by prayer it is rendred labouring fervently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Compound in the Text is more imphaticall the Preposition addes to the signification of the word and increaseth the force o 〈…〉 And therefore it is well rendred not simply to contend but to contend earnestly For the Faith There is faith by which we believe Fides quâ creditur thus is faith taken Româ—â— 1. justified by faith and so in many other places There is also faith which we believe viz. The Doctrine of Fides quae creditur Faith thus it 's said that Paul preached the faith which once he destroyed Gal. 1. 23. And so is it here taken for faith whereby we believe is infused into us but it is faith which we believe that is delivered unto us Delivered viz. first by preaching and then by writing The Apostles did deliver the faith to the Primitive Christians both wayes Gal. 1. 23. Ioh. 20. 31. But to the Christians of succeeding ages they delivered the Faith only by writing for being dead they could not deliver it by preaching neither can we tell what they preached but onely by seeing what they have written Therefore this delivering of the faith here spoken of as it concernes us and the Church ever since the Apostles times must be understood of delivering by writing As for Popish unwritten Traditions how groundlesse they are and how injurious to the written Word of God I shall shew more anon Once That is fully and perfectly as 1 Sam. 26. 8. Let me smite him I pray thee with the speare to the earth at once and I will not smite him the second time Heb. 10. 10. it is expressed once for all This is not so to be taken as if the faith were not again and again even continually while the world lasteth to be delivered but it must be no new faith that