to my self Rashness in Judgement doth bring guiltiness upon the Judge and dammage upon the innocent Party David his rash Judgement against Mephibosheth did no small prejudice both to himself and to the poor innocent lame man In your privat Judgement be not rash Mat. 7.1 as in judging wicked men to be in a good cause or course from their outward prosperity Mal. 3 15. or in judging a cause to be evil because men are cross'd in it This was the error of Asaph till he recollected himself Psa 73.17 Jonah in fleeing from the Lord was in an evil course and yet found a Ship ready at the first and also fair weather at his Embarqueing but God met with him in end and crossed his course The Disciples of our Lord were in a right course commanded by himself Joh. 6. and yet were crossed with a mighty contrary wind but in end had an happy and safe landing Of this purpose see more Serm. Joh. 7.24 Neither should men be rash in judging one another about matters indifferent in the practice whereof they differ one from another Rom. 14.2 This Magisterial censuring one of another is a great impediment to peace and unity Augustine his advice is good Epist 106. to Casul We must always beware saith he to overcloud the fair face of Christian Charity by the tempest of contention And to the same purpose speaketh judicious Calvin Institut Lib. 4. Cap. 10. Sect. 32. We must alwayes take heed saith he that one Church do not despise or contemn another for the difference of outward Discipline VERSE IV. But with righteousness shall he judge the poor and reprove with equity for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked HIs justice in the Government of his subjects is set down here positively where we understand by judging the poor his delivering of them out of the hand of their oppressors by taking them and their cause into his own cognizance and protection and in end doing justice to them and upon their oppressors Ps 140.12 I know that the Lord will maintain the cause of the afflicted and the right of the poor By the meek we understand both the great and small who being wronged bear the wrongs with a meek spirit not avenging themselves by reviling or by rendering evil for evil as was the disposition of David though a great man Ps 38.13 14. But I as a deaf man heard not and I was as a dumb man that openeth not his mouth thus I was as a man that heareth not and in whose mouth are no reproofs By reproving for the meek of the earth we understand our blessed Lord his appearing for them in his gracious providence and in the course of vindicative justice when under their afflictions and persecutions they are quiet and peaceable then doth the Lord unto whom they commit their cause in righteousness oft-times arise and in their stead reproves their oppressors and injurers not only by his Word as he did David by Nathan for the wrong done to Vriah but also many times by his rod and sad judgements Ps 105.14 He suffered no man to do them wrong yea he reproved Kings for their sakes Or sometimes he reproves them by awaking and tormenting their guilty consciences Job 20.19 20. Because he hath oppressed c. he shall not surely feel quietness in his belly he shall not save of that he desired And ver 26. a fire not blown shall consume him Observ 1. The Lord God is the judge and defender of the poor even of such as are in a destitute and desolat condition as of the widow the fatherless and the strangers Ps 12.5 For the oppression of the poor for the sighing of the needy now will I arise saith the Lord. As a Judge he will arise in judgement to decide in their favours thus he arose in judgement for oppressed Naboth and by a visible judgement upon Achab the oppressor declared to all the world the innocency of Naboth who had been unjustly condemned as a blasphemer the Lord recommends such oppressed persons as his special Clients unto his Deputies and Vice-gerents upon earth Ps 82 3. Is 1.17 He commends in all Judges the care they have of the poor and destitute Ps 72.12 speaking of Solomon He shall deliver the needy when he cryeth the poor also and him that hath no helper Upon this account good Josiah is much commended by the Lord Jer. 22.16 He judged the cause of the poor and needy then it was well with him was not this to know me saith the Lord Prov. 29.7 The righteous considereth the cause of the poor but the wicked regardeth not to know it And he threaten sad judgements against such Judges who respect persons and turn away the right from the poor Job 13.10 Amos 2.6 Micah 3 10. Vse 1. For imitation unto all men in place of publick judgement they should in judging follow the example of our blessed Lord who in judging and governing did plead and assert the cause of the poor and destitute 2 Chron. 19.6 7. Take heed what ye do for ye judge not for man but for the Lord who is with you in the judgement wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of gifts The poor are frequently recommended in holy Scripture by God himself unto the Judges on earth and we know subordinat Judges take special notice of these who are recommended to them by the supreme Judge and Ruler of the Land and their cause is expeded with all possible and convenient diligence Vse 2. For admonition to men of power on earth not to oppress the poor for the Lord is their Judge and will own their cause Exo. 22.22 Job 34. from ver 24. to 29. what the oppressor at a time gets by oppression the supreme Judge of the earth in his justice and providence doth oft-times revocke from him or his posterity Job 20.15 He hath swallowed down riches and he shall vomit them up again God shall cast them out of his belly Sometimes the Lord smites him with terrour in his conscience which is as a fire not blown or visible to the world but secretly he torments him Job 15.21 Job 20.26 This oppression of the poor brings great houses to desolation Hab 2.9 10 11. Wo to him that coveteth an evil covetousness to his house that he may set his nest on high The Lord God oft-times in his justice raiseth up one oppressor against another as one Pyrat for robbing of another Is 33.1 Wo to thee that spoilest and thou wast not spoiled and dealest treacherously and they dealt not treacherously with thee when thou shalt cease to spoil thou shalt be spoiled and when thou shalt make an end to deal treacherously they shall deal treacherously with thee Vse 3.
of believers in this life and the condition of their glorified bodies in the life to come here the body is an earthly house mouldering down dayly but in heaven it will be fixt eternal and incorruptible This opposition is clearly set forth 1 Cor. 15.41 42 43. 1. Now the body of the Saints is subject to alteration and corruption It is sowâ— saith the Apostle in corruption but raised in incorruption The body now is in a continual flux and decay some pickles of our dust are running dayly our life is like a lamp within this pitcher of clay having need dayly to be recruited by fresh oyl but in heaven our bodies will be of a fixed condition without any need of reparation then the vital and animat spirits of the body will be pure and free from all superfluous humors and from all conflict of one bodily quality against another which like contrary tydes do make a great commotion within the body but in heaven there will be a perfect harmony amongst all the elementary qualities in the body and therefore no possiblity of alteration or declining to old age 2. There is an opposition in respect of the feature and beauty of the body The body is sown in dishonour but raised in honour Our body in this life is called a vile body Phil. 3.20 Saccus stercorum and the greatest on earth must carry about with them these monitories of humility A little time before death the face becomes pale and earth-like as wine near-run doth smell of the dreg after the soul is gone like an heavenly spark of fire out of a mud-house then the body becomes nasty and loathsome through stench Abraham desired to bury his some-time beautiful Sarah out of his sight But in the day of resurrection the bodies of the godly will be raised in honour like unto the glorious body of Christ As the tabernacle in the wilderness was made according to the pattern shown unto Moses in the Mount so the tabernacle of our body will be raised according to the pattern of Christs bâ—â—y shown in mount Tabor when he was transfigured Mat. 17. They will be raised in great comeliness both for splendor and proportion these bodies that had any defect or deformity in this life through want of any member shall have all made up in that day of restoring all things he that bringeth forth the lillie from under the ground in beautiful colours exceeding the glory of king Solomon and he that restored Malchus his ear will adorn the body with beauty and with integrity of members all doubts how such a thing can be are resolved by the Apostle Phil. 3.21 He will do it according to the working whereby he is able even to subdue all things unto himself 3. There is an opposition in respect of the healthful disposition and constitution of the body It is sown in weakness but will be raised in power The best constitution of the body now in comparison of that it had in the estate of innocency is at the best but weakness although all bodies now be not alike weak yet a sharp fit of an ague or of the stone will lay the strongest man on his back even the strongest bodies through much labour do become weak and feeble as a strong bow through much shooting becomes flug and remiss Sampson notwithstanding his great strength became weary and thirsty after his fight with the Philistines and on death-bed the strongest man is not able to carry a drink to his own head or to turn himself in his bed but in the day of resurrection the body will be raised in power and strength and so continue without all weariness for weakness in the body and weariness after labour is a consequent of mans fall and of original corruption if man had not fallen his labour in the garden would have been only a pleasant recreation without toil and sweat but in heaven there will be no remaines of corruption in the soul and therefore no weariness in the body 4. There is a great opposition between our body now and the glorified body in the resurrection in respect of exercise and operations It is sown a natural body but will be raised a spiritual body not of a spiritual Aerial or Etherial substance for the same individual body will be raised and it was not in this life Aerial or Etherial there will be a raising up of that same body which is fallen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that was a terrestrial body it is said demonstratively 1 Cor. 15.54 This corruptible and this mortal But the body will be raised up with spiritual qualities now it is a natural body and has need of natural means for preserving and continuing the spece and kind by Generation as also of meat drink and sleep for preserving the Individual by nutrition but after the resurrection the body will be abstract and retired from the use of these natural means and operations the glorified Saints will be like unto Angels neither giving in marriage nor taking in marriage Mat. 22.30 The number of the Elect and of the Church Triumphant will be compleat at the resurrection there will be no more enlargeing of the Church by posterity the whole desire and delight of the Saâ—nts glorified will be so â—ully taken up with the vision and fruition of the all-sufficient and unchangeable God that the beatifick vision will drown and swallow up any remembrance of natural desire or delight on the creature if Peter Matth. 17. was so deeply affected with a sight of that created glory he saw on mount Tabor that he forgot all his former contentments and enjoyments worldly below the mount when he said It is good for us to be here How much more will the Saints in heaven be ravished with the sight and knowledge of that increated glory of God himself in their souls when he shall be marvellous in his Saints 2 Thes 1.10 and when they shall also behold the glory of Jesus Christ the Sun of Righteousness in his humane glorified body The glorified body will not have any use or need of meat drink or sleep because the body then will be of a fixed and durable constitution and consistence without all possibility of alteration or decay Rev. 7.16 In heaven the body will be spiritual in respect of lucidity and agility in motion like unto the celestial Spirits and Angels who in a very short time make their motions through a vast space and interval as the Angel Gabriel did Dan. 9.23 In like manner our bodies then will be carryed quickly in an imperceptible moment of time wheresoever our souls shall desire to be 1 Thes 4.17 We shall be caught up together with them in the clouds to meet the Lord in the air As for these members of the body which in this life serve for necessar and natural use they will serve in heaven for ornament and integrity of the body as the breasts of the woman come to old age who sometimes
clearly seen upon the carcase after the skin is taken off Rev. 2.18 His eyes are like unto a flame of fire for pierceing and his feet are like brass for crushing his enemies Vse Therefore let us walk humbly and circumspectly in the fear of our Lord who observes our most secret counsels courses and wayes 1. Look to thy thoughts and purposes although men see them not yet the Lord is of quick understanding to perceive them and see through them Is 10.7 Luk. 24.39 2. He knoweth the secret frettings of the heart at his Word when at any time thou murmurest against the Word preached because contrair to thine opinion or interest Luk. 5.21 22. he knoweth the secret fretting of the heart against his holy Commands when they are contrair to flesh and blood and to our carnal desires Numb 14.27 he knoweth our frettings at the reproof of his Ministers Exod. 16.7 8. he seeth our frettings of heart at the prosperity of others Gen. 4.6 and our frettings against our own personal afflictions Jonah 4.9 3. He knoweth our secret speeches Ps 139.4 our secret reasonings of unbelief Mat. 16.8 our secret whisperings and backbitings to separate friends Ps 50.20 21. Mat. 9.11 4. He seeth our most secret actions Job 26.6 Ps 139.12 2 Sam. 12.12 Joh. 4.18 He knew Judas his secret bargaining with the Pharisees and said to him What thou doest do quickly Remember as now he knoweth so there is a day when he will judge the secrets of all hearts he will make many then to know what now they will not believe and lay to heart for their more humble and circumspect walking in time coming then shall the damned acknowledge their sins and their neglect of the day of their merciful visitation on earth which convincing light of conscience will not comfort them but confound them with shame and horrour Observ 3. Our blessed Lord improved and exercised his quickness of understanding not about the matters of this present world but especially in matters of Religion pertaining to his spiritual kingdom for it is said he shall make him of quick understanding in the fear of the Lord. In the dayes of his Humiliation on earth he would not interpose as a Judge in civil debates Luk. 12.24 nor in criminal causes Joh. 8.10 because the condition of his Kingdom and Government is spiritual the Ordinances of his Kingdom are spiritual to wit Word Sacraments and Prayer the Benefits and Priviledges are spiritual Rom. 14.17 Righteousness peace and joy in the holy Ghost The duties are spiritual to wit repentance faith hope love and new obedience the end of the Administration is spiritual to wit to make a man wise unto salvation and the means whereby his Kingdom is enlarged are spiritual Zechar. 6.4 2 Cor. 10.4 Vse 1. The use of this Doctrine is specially to correct four errors which arise from the mistake of the nature of the Kingdom of Christ 1. The jealousies of the secular powers of this world as if the Kingdom of Christ within his Church were not consisting with their civil power Herod the King was troubled when he heard that the King of the Jews was born Mat. 2.3 But our blessed Lord shews them they need not be so jealous and fearful Joh. 18 36. My kingdom is not of this world It is in it but not of it but of men separate from the evil of the world Augustine Tractat. on John sayeth to the powers on earth Venite credendo nolite metuere saeviendo Come to Christ by believing and do not fear by raging against the Church He who giveth an heavenly Kingdom doth not by his Government in the Church take away mortal Kingdoms from them whatever has been the pride violence and usurpation of Church-men on the civil Government in divers Ages it was altogether from their own corruption and not from the nature of the Kingdom of Christ who clearly teacheth his subjects in his spiritual Kingdom to give unto Cesar that which is Cesars and to God that which is Gods Mat. 22.21 Our blessed Lord and King of Saints teacheth them not only subjection and subordination at all times to lawful Authority but also obedience to all their lawful commands Tit. 3.1 and forbids them to use their Christian liberty as a cloak of maliciousness against lawful Authority 1 Pet. 2.16 2. This Doctrine serveth to correct the incroachments of the spiritual Guides at any time upon the civil Authority as was that of Pope Gregory the 7th because Henry 4th the Emperor would not come to a synodical Answer for his investiture of Church-men in Ecclesiastical Dignities For this cause did the Pope excommunicate him absolve the Subjects from their Allegeance stirred them up to rebellion and in end gave the Imperial Crown to Rodolph Duke of Swabland Pope Alexander the third did insolently insult and trample upon the Emperor Fredericus Barbarossa and blasphemously to his wicked purpose abused that place of holy Scripture Ps 91.13 Thou shalt tread upon the Lyon c. This is not to be quick and active in the fear of the Lord as our blessed Lord was but in the pride and violence of their own sinful courses How far is such insolent usurpation from the precept and practice of Christ and his Apostles and also from the humble subjection of the primitive Christians unto lawful powers How disadvantagious such pride and violence has proven unto the advancement of the Kingdom of Christ and propagation of the Christian Religion sad experience has made it evident both in former and latter Generations Such violent dealing has made many men become either open enemies to all true Religion or hypocrites and secret bitter enemies waiting for a time of revenge Devout Bernard his advice to Pope Eugenius 4th was Seing thou art appointed to be a planter in Christs Vineyard know that thou has need of the Dible and not of the Scepter If thou be content with Christs Legacy to wit Feed my sheep thou shalt not inherit glory and pomp but care and labour It serveth to curb the inconsiderat zeal of too many who would have this Kingdom to be propagat by force of armes they consider not that it is spiritual about Religion and the fear of the Lord and suitably to be enlarged by spiritual means and midses such as are especially the preaching of the Word Mat. 28.19 frequent and fervent prayer to God 2 Thes 3.1 a Gospel-like conversation 1 Pet. 2.12 1 Pet. 3.1 and patient suffering persecution for the truth without tumult or sedition Phil. 1.12 Phil. 1 29. Revel 13.10 Therefore it was a bold and arrogant speech of Nestorius unto Theodosius the younger Give thou to me O Emperor the earth purged from hereticks and I shall give unto thee heaven scatter thou the hereticks and I shall with thee scatter the Persians thy enemies These speeches became not a Church-man whose weapons are not carnal but spiritual our blessed Lord though he had power and might would not command fire
Melchizedeck the King of righteousness and peace was a type of righteousness and peace through Jesus Christ the King of his Church 2. Under the Law the Doctrine of the Gospel was delivered by Moses Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren like unto me unto him ye shall hearken And by the other Prophets Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins The sacrifices under the Law were shadows of the Lamb of God that taketh away the sin of the world Joh. 1.29 Their washings and purifications were shadows of the blood of Christ that purgeth from all unrighteousness 1 Joh. 1.7 Their lamps and lights within the Tabernacle and the Temple were shadows of Christ the true light who enlighteneth every one that cometh into the world Joh. 1.9 for all natural light and knowledge is from him and all who have spiritual light and knowledge they have it from him who is the Sun of Righteousness and the brightness of the Fathers glory they have it from him and from no other 3. This Doctrine of the Gospel was most clearly preached in the fulness of time by our Lord himself by his Apostles and by all his faithful Ministers unto the end of the world therefore the knowledge of the Gospel in the dayes of our Lord and his Apostles is called a seeing face to face in comparison of that dim light before or under the Law 2 Cor. 3.18 as a face vailed and unvailed is the same in substance but the manifestation of it is not alike clear under the vail and without the vail Quest If believers under the Old Testament had the same Covenant of Grace and Salvation which believers have under the New Testament Ans They have one and the same 1. They have the same promise Gen. 22.18 Gal. 3.16 Acts 15.11 We believe saith Peter that through the grace of our Lord Jesus Christ we shall be saved even as they 2. They have the same main and principal object and substance of the promise to wit Jesus Christ called the seed of the woman Gen. 3. The seed of Abraham Gal. 3.16 Shiloh Gen. 49.10 The son of David Psal 89.36 37. Immanuel Isai 7.14 The branch of righteousness Jer. 23.5 David Ezek. 34.23 Hos 3.5 Messiah Dan. 9.25 A fountain opened to the house of David Zach. 13.1 3. It is the same Covenant in respect of the same fundamental priviledges Gen. 22.18 Jer. 31.32 33. I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people 2 Cor. 6.16 I will dwell in them and walk in them and I will be their God and they shall be my people 4. There is the same Mediator Gen. 17.7 Gal. 3.16 Now to Abraham and his seed were the promises made he saith not and to seeds as of many but as of one and to thy seed which is Christ 1 Tim. 2 5. There is one God and one Mediator between God and Man the Man Christ Jesus Although the Covenant under the old and new Testament did not differ in substance yet they differed in circumstances as 1. In their seals and Sacraments the seals and Sacraments of the old Testament or Covenant were Circumcision and the Paschal Lamb but of the new Testament the seals and Sacraments are Baptism and the holy Supper 2. They differ in the degree of clearness and manifestation for now under the full dispensation of the Gospel the Covenant of grace is more clearly manifested than it was before the Apostles time when it was vailed with types and legal ceremonies 2 Cor. 3.18 3. They differ in the extent now the Covenant of grace and the Gospel is manifested unto all Nations Mat. 28.19 but it was not so in the dayes of the old Testament before the birth of our Lord Jesus Christ and the sending forth of his Apostles with a commission to preach the Gospel unto all Nations Psal 147.19.20 He sheweth his word unto Jacob his statutes and his judgements unto Israel he hath not dealt so with any nation Vse 1. For Admonition take head that ye neglect not nor despise this glorious Gospel which is the word of Salvation by the Ministry whereof Salvation is offered to all who repent and believe in the Lord Jesus Christ who alone is the Saviour of his people Mat. 1.21 He alone saves by way of impetration and effectual application of that great Salvation purchased by his satisfaction and righteousness but his faithful and painful Ministers may be said in some sense to be ministerial Saviours of the people of God 1 Tim. 4.16 Take heed unto thy self and unto thy doctrine continue in them for in doing this thou shalt both save thy self and them that hear thee 1 The neglect and contempt of the Gospel is a despising the offer of pardon and peace from our gracious God and it is an heigh contempt for Rebels to despise the offer of pardon and peace from a gracious King 2. This contempt is reckoned by the Lord a more hainous sin than any transgression of the Law and that it deserveth a greater condemnation Joh. 3.19 And this is the Condemnation c. Joh. 19.41 Jesus said unto them if ye were blind ye should have no sin but now ye say we see therefore your sin remaineth Heb. 2.2 For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward how shall we escape if we neglect so great Salvation c. 3. It is a rejecting of Christ himself when his word is not received by men Joh. 12.48 He that rejecteth me and receiveth not my words hath one that judgeth him 4. Barrenness and unfruitfulness in the dayes of the Gospel exposeth a Nation to the curse and wrath of God Heb. 6.8 That earth which hath the rain and plenty of the Gospel often preached and yet beareth thorns and brears is rejected and is nigh unto cursing whose end is to be burned For if the barren tree which bringeth not forth good fruit is hewn down and cast into the fire what shall become of these trees that bring forth evil fruits 5. The contempt of this glorious Gospel bringeth many times temporal judgements upon a Nation Luk. 19.42.43.44 as it did upon Jerusalem by the Romanes and upon the seven Churches of the lesser Asia by the Turks and Mahometanes and if at such a time the outward ordinance of preaching the Gospel be continued in Gods rich mercy for saving some of his Elect yet in his revenging justice he withdrawes a blessing from the outward ordinance toward the generality of such a people Isa 6.9.10 Go and tell this people hear ye indeed but understand not and see ye indeed but perceive not c. and if men continue and persevere in their contempt of the blessed Gospel they