and carefull to use all means that might be to appease him and to reconcile themselves unto him and that because their Countrey was nourished by the Kings Countrey Acts 12. 20. How then should we take heed of provoking God! how should we lay to heart his displeasure we depending upon him infinitely more then they did upon Herod God in whose hand thy breath is and whose are all thy wayes hast thou not glorified said Daniel to Belshazzar Dan. 5. 23. Vse 3. Again God being he that governs all and provides for all if we fear him as we ought we need not feare any thing not the opposition that can be made against us not the want of any thing that is needfull for us We may boldly say the Lord is my helper I will not fear what man can do unto me Heb. 13. 6. Let them that suffer according to the will of God otherwise they cannot suffer commit the keeping of their souls to him in well-doing as unto a faithfull Creator 1 Pet. 4. 19. And how little reason they that fear God have to fear the want of what is good for them David plainly shews saying O fear the Lord ye his Saints for there is no want to them that fear him The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Psal 44. 9 10. Behold saith he also the eye of the Lord is upon them that fear him upon them that hope in his mercy To deliver their soul from death and to keep them alive in famine Psal 33. 18 19. Let 's not therefore be anxious and solicitous about the things of this life for he that provides even for the meanest of the creatures will assuredly provide for us if we fear him and trust in him See how our Saviour urgeth and presseth this argument Mat. 6. 25 26 28 29 30 31 32 33. So the Apostle Paul Be carefull for nothing saith he meaning * The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also used Mat. 6 and it importeth a distracting care anxiously carefull but in every thing by prayer and supplication with giving of thanks let your requests be made known unto God Phil. 4. 6. And so S. Peter Cast all your care upon him for he careth for you 1 Pet. 5. 7. Vse 4. This must also teach us in all our interprizes and affairs to seek unto God to direct us and to prosper â—s in that which we take in hand Man purposeth we say and that truly but God disposeth So the Wiseman tells us Many devices are in the heart of a man but the counsell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that shall stand All successe depends on his blessing if we have it no opposition can hurt us if we want it no indeavour of our own no assistance of others can do us any good Except the Lord build the house they labour but in vain that build it Except the Lord keep the City the Watchman waketh but in vain It is in vain for you to rise up early to sit up late to eat the bread of sorrows c. Psal 127. 1 2. All is in vain without Gods blessing and therefore needfull it is to hearken to that advice of Solomon Trust in the Lord with all thy heart and leane not to thine own understanding In all thy waies acknowledge him and he shall direct thy paths Prov. 3. 5 6. Needfull it is to pray as the Man of God doth Establish thou the work of our hands upon us yea the work of our hands establish thou it Psal 90. 17. Vse 5. So also in our successes and atchievements in all our prosperity and welfare we must acknowledge the goodnesse of God towards us and give him the glory of all seeing that all is from him and by his providence VVe must take heed of being like to those complained of Hab. 1. 16. They sacrifice to their net and burn incense to their drag c Moses earnestly admonished the Israelites to beware of this fault When thou hast eaten and art full then thou shalt blesse the Lord thy God for the good land which he hath given thee Beware that thou forget not the Lord thy God c. least when thou hast eaten and art full and hast built goodly houses and dwelt therein And when thy hards and thy flocks multiply and thy silver and thy gold is multiplied and all that thou hast is multiplied then thy heart be lifted up and thou forget the Lord thy God c. Deut. 8. 10 11 12 13 14. And thou say in thine heart My power and mine hand hath gotten me this wealth But thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth c. v. 17 18. Nehemiah as he was carefull to seek unto God when he was to make a request unto the King Neh. 1. 11. 2. 4. so was he also carefull to give praise and glory unto God when the King had granted him that which he requested of him And the King granted me saith he according to the good hand of my God upon me Neh. 2. 8. And v. 18. Then I told them of the hand of my God which was good upon me So Ezra having obtained a very large Commission of the King for the good of Jerusalem glorifies God for it Blessed be the Lord God of our Fathers which hath put such a thing as this in the Kings heart c. Ezra 7. 27. And v. 28. And I was strengthned as the hand of the Lord my God was upon me Vse 6. On the other side in all adversities crosses and afflictions we must take heed of murmuring and impatience seeing all comes to passe by Gods providence It is the Lord said Eli let him do what seemeth good in his sight 1 Sam. 3. 18. I was dumb and opened not my mouth because thou didst it saith David Psal 39. 9. This consisideration also did work upon Job and made him take all that befell him so patiently as he did he over-looked the Chaldeans and Sabeans and Satan himself he looked up to God and acknowledging his hand submitted unto him and gave him glory The Lord hath taken away blessed be the Name of the Lord Job 1. 21. Applicat In these times of trouble and distraction let this quiet and settle our minds that notwithstanding all commotions and combustions that are or may be yet God rules and governs all Say not saith Solomon what is the cause that the former dayes were better then these for thou doest not inquire wisely of this matter Eccl. 7. 10. Thou lookest only downward unto men whereas thou shouldest rather look upward unto God and consider his hand in all So Eccles 5. 8. 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 viz. of those that are
to help in the time of need Heb. 4. 16. Finally whatever our trouble or distresse be yet let us not be dejected nor dismaied considering that Christ is at Gods right hand and as he is thus exalted so we also as members of his body shall proportionably be exalted in due time Run with patience the race that is set before you 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 and is set down at the right hand of the Throne of God Heb. 12. 1. If we suffer with Christ we shall also reign with him 2 Tim. 2. 12. To him that overcometh saith Christ will I grant to sit with me in my Throne even as I also overcame and am set down with my Father in his Throne Rev. 3. 21. Vse 3. This also serves for the terror of such as stand out against Christ and will not come in and submit unto him All the wicked and ungodly are Christs enemies the enemies of the Crosse of Christ Phil. 3. 18. but especially such as having means and offers of grace yet sleight and despise them Now if Christ be invested with such dignity and power then woe unto his enemies they must be made his footstool Psal 110. 5. 1 Cor. 15. 25. He will rule in the midst of his Enemies Psal 110. 2. He will one day say Those mine Enemies that would not suffer me to reign over them Vicisti Galilee vicisti bring hither and slay them before me Luk. 19. 27. Julian the Apostate was forced at length to confesse that Christ was too hard for him and had got the victory over him so shal all such proud and presumptuous opposers of Christ as he was He shall break them with a rod of iron and dash them in pieces like a potters vessel Psal 2. 9. Vse 4. Lastly therefore this may teach and admonish all to reverence Christ and to submit unto him S. Peter having spoken of Christs sitting at the right hand of God addes immediately Therefore let all the house of Israel know assuredly that God hath made that same Iesus whom you have crucified both Lord and Christ Act. 2. 36. He is Lord and King over all and therefore to be obeyed by all he will rule and reign over all whether they will or not even the Devills themselves are under his power and are constrained to be subject to him But let us willingly subject our selves unto Christ and yeeld obedience unto him that so his Majesty and power may be for us and not against us for our comfort and not for our confusion Serve the Lord with fear and rejoyce with trembling Kisse the Son lest he be angry and you perish from the way if his wrath be kindled yea but a little blessed are all they that trust in him Psal 2. 11 12. The three and twentieth SERMON ACTS 10. 42. And he commanded us to preach unto the people and to testifie that it is he which was ordained of God to be the Judge of quick and dead CHrists sitting at the right hand of God is as I have formerly shewed the highest degree of his exaltation and therefore his coming to judge both the quick and the dead is not a degree above it but belongs unto it as a part of it Christs sitting at the right hand of God as hath been shewed denotes that supreme power and dignity unto which Christ is exalted above all creatures Now the most clear evidence and demonstration of this dignity and power in the full exercise of it shall be seen by Christs coming to Judgement then shall every knee be made to bow unto him Phil. 2. 9 10 11. with Rom. 14. 10 11. compared together Therefore Christs coming to Judgement and his Kingdome are joyned together as equivalent 2 Tim. 4. 1. because when Christ cometh to judgement then his Kingdome shall be consummated and made perfect Whereas therefore in the Creed after the Article of Christs sitting at the right hand of God it 's said From thence he shal come to judge both the quick and the dead those words from thence are not so to be understood as if Christ should come from the right hand of God to judge both the quick and the dead No Christ shall then especially sit that is appear to sit at the right hand of God when he cometh to judgement And so much Christ himself hath shewed us saying Hereafter shall ye see the Son of Man sitting on the right hand of power and coming in the clouds of Heaven viz. to judgement Mat. 26. 64. But the words from thence have reverence unto heaven which was mentioned in the Creed a little before He ascended into heaven and there sitteth at the right hand of God from thence that is from heaven he shall come to judge both the quick and the dead Thus the Angells told the Disciples who beheld Christs ascension De caelo venturus est ad judicandum vivos mortuos Aug. Enchir c. 54. This same Iesus which is taken up from you into Heaven shall come in like manner as you have seen him go into Heaven Acts 1. 11. So S. Paul 1 Thes 4. 16. The Lord himself shall descend from Heaven c. And again 2 Thes 1. 7. When the Lord Iesus shall be revealed from Heaven with his mighty Angells c. Quest But who are meant by the quick and dead vvhich are spoken of both in the Creed and in the Scripture as in the Text and so in other places as 2 Tim. 4. 1. 1 Pet. 4. 5. Answ Some by quick are said to understand mens souls and by dead mens bodies as if when Teste Danco in Enchir. Aug. c. 55. it is said that Christ shall judge both quick and dâ—ad the meaning were that he shal judge both soul and body but this is an unâ—duth and incongruous exposition For by quick and dead are meant not divers parts but divers persons like as Rom. 14. 9. where it is said that to this end Christ both died and rose and revived that he might be Lord both of the dead and living Augustine giveth In Enchir. cap. 55. two interpretations of these words quick and dead 1. That by quick are meant the righteous and by dead the wicked vvho are dead vvhilest they live 1 Tim. 5. 6. Dead in trespasses and sins Ephes 2. 1. But neither is this interpretation to be embraced for thus the words quick and dead are taken metaphorically and not properly whereas we ought not to recede from the propriety of words except necessity enforce thereunto which here it doth not 2. That by quick vve are to understand those vvho are novv alive or shall be alive at Christs coming and by dead those vvho are novv dead or shall be at Christs coming and this indeed is the true and genuine meaning of the vvords The Scripture shevvs that they vvho are alive at Christs
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
rested on the seventh day from all his work which he had made is meant in respect of creating not in respect of preserving and governing God then on the seventh day ceased to create any more as he had done in the six dayes before but he did not then neither doth he yet cease to preserve and govern what he had created That all things are preserved of God is clear by that Act. 17. 28. In him we live and move and have our being not only from him as our Creator but in him as our preserver So Neh. 9. 6. more expresly it is said that God not only made all things but also preserveth them all And Heb. 1. 6. it is said of Christ as God that he upholdeth all things by the word of his power Reas Thus it must needs be the creatures must needs Cuncta in illa subsistunt à quo creata sunt Cuncta quippe ex nihilo facta sunt corumque essenentia rursus ad nihilum tenderet nisi eam autor omnium manu retineret Gregor Mor. l. 16. c. 18. be preserved by the Creator or else they cannot subsist but as they were made of nothing so if they were not upheld by him that made them they would presently fall again to nothing The creatures do not depend upon God as a house depends upon the builder for though the builder go his way and think no more of the house yet it stands It is not so with the creatures but they depend upon God as the light in the air depends Sic se habet omnis creatura ad Deum siâ—ut aâ—r ad Solem illuminaâ—tem Aquin. 1 par quest 104 art 1. on the Sun viz. not only in respect of production but also in respect of preservation if the Sun with-draw it self never so little the light in the aire faileth and so would the creatures if he should never so little with-draw his preserving influence from them So that Quamdiâ— creatura est tamdiu creatur à Deo quia quoad Deum est eadem actio creationis conservationis creaturarum Durand l. 2. dist 1. quaest 2. God doth as it were continually create the creatures his preservation of the creatures is as it were a continued creation Again that all things are likewise governed of God is most evident by the Scripture His Kingdome ruleth over all Psal 103. 19. Nothing is so small but God orders it by his providence not so much as a Sparrow doth fall to the ground but as it pleaseth God Mat. 10. 29. nothing is so casuall but God disposeth it The lot is cast into the lap but the whole disposing thereof is of the Lord Prov. 16. 33. No agent is so free and potent but God rules over it and doth with it what he pleaseth The heart of the King is in the hand of the Lord as the rivers of waters he turneth it whithersoever he will Prov. 21. 1. There 's no evill of affliction but Gods hand hath the chief stroke in it Shall there be evill in a City and the Lord hath not done it Amos 3. 6. There 's no evill of sin but God though he be not the doer yet is the orderer of it Though men sin of themselves for to sin argues not power but weaknesse How weak is thine heart seeing thou doest all these things Ezek. 16. 30. yet they cannot sin either for the kind or for the degree or for the manner otherwise then God is pleased to permit Herod and Pontius Pilate with the Gentiles and the people of Israel were gathered together viz. against Christ to do whatsoever Gods hand and his counsell before determined Acts 4. 27 28. Ob. But it often fares ill with the godly and well with the wicked and how then are all things ordered and governed by God Answ We judge of things too rashly Judge not according to the appearance but judge righteous judgement saith our Saviour Joh. 7. 24. It is not well with the wicked nor ill with the godly when it seems to be so with them When it seems to be well with the wicked it is ill with them The prosperity of fools destroyeth them Prov. 1. 32. Their table is made asnare unto them and that which should have been for their welfare is unto them an occasion of ruine Psal 69. 22. They are but fatted as sheep for the slaughter Jer. 12. 3. Neither on the other side is it ill with the godly when it seems to be ill with them All things work together for their good Rom. 8. 28. Before I was afflicted I went astray but now have I kept thy Word Psal 119. 67. It is good for me that I have been afflicted that I might keep thy Statutes V. 71. By this shall the iniquity of Iacob be purged and this is all the fruit to take away his sin Isa 27. 9. When we are judged we are chast'ned of the Lord that we should not be condemned with the world 1 Cor. 10. 32. Ob. Doth God take care for Oxen saith the Apostle 1 Cor. 9. 9. And how then is his providence over all Answ The Apostle there speaks not absolutely but comparatively God takes care for Oxen so as to provide for them He preserveth man and beast Psal 36. 6. He causeth the grasse to grow for the cattell Psal 104. 14. But the Apostles meaning is that God doth not so take care for Oxen as for men and for his Ministers not so as to make a Law meerly in respect of Oxen That Law Thou shalt not muzzle the mouth of the Oxe that treadeth out the corn was not as the Apostle shews so much in the behalf of Oxen as to shew that Gods Ministers who labour like Oxen ought to be maintained Or saith he it altogether for our sakes For our sakes no doubt this is written c. 1 Cor. 9. 10. Vse 1. Hence we may see and should consider our dependance on God and so should learn to trust not in our selves nor in the creature but in him only Self-confidence is a thing which even the best are subject to but a thing which God cannot indure and in both respects we have the more cause to beware of it I said in my prosperity I shall never be moved Thus David confefseth of himself but he presently addes that God did hide his face and then he was troubled Psal 30. 6 7 For this very end God doth with-draw the light of his countenance from his children and lay his afflicting hand upon them that so they may the better know and acknowledge how they depend upon him We had the sentence of death in our selves that we should not trust in our selves but in God c. 2 Cor. 1. 9. Vse 2. Again what cause have we to feare God and to walk humbly and obediently before him seeing our dependance upon him is such as that we cannot subsist one moment without him When Herod was incensed against them of Tyre and Sidon they were very diligent
with him that we may be also glorified together Rom. 8. 17. If we be dead with him we shall also live with him if we suffer we shall also reign 2 Tim. 2. 11 12. If Christ the Captain of our Salvation were made perfect by sufferings as it is said of him Heb. 2. 10. then we must not think to be made perfect without sufferings but must look to follow Christ as souldiers do their Captain Thou therefore endure hardnesse as a good souldier of Jesus Christ 2 Tim. 2. 3. When some desired of Christ that they might sit one at his right hand the other at his left in his glory Christ told them that they knew not what they asked and asked them if they could drink of the cup that he was to drink of and be baptized with the baptism that he was to be baptized with Mar. 10. 37 38. He gave them to understand that they should first think of partaking vvith him in his sufferings before they could partake vvith them in his glory 1. Suffering is a means vvhereby Christ doth try vvho are his The Lord knoweth who are his saith the Apostle 2 Tim. 2. 19. True but God makes it appear by the crosses and afflictions that he layes upon them hereby their faith patience self-deniall submission unto God and dependance upon God is made manifest Thou O God hast proved us thou hast tried us as silver is tried say the people of God unto him And hovv did he prove and try them They adde Thou broughtest us into the net thou laidst affliction upon our loins Thou madest men to ride over our heads Psal 66. 10 11 12. Now for a season saith S. Peter speaking to those vvho had received Christ into their hearts by faith if need be ye are in heavinesse through manifold temptations that the triall of your faith being much more pretious then of gold that perisheth though it be tried with fire might be found unto praise and honour and glory at the appearing of Jesus Christ 1 Pet. 1. 6 7. And beloved think it not strange saith he concerning the fiery triall which is to try you c. 1 Pet. 4. 12. See also Rev. 2. 10. 3. 10. 2. Suffering is a means vvhereby God doth purge and refine those that are his and so vvhereby he doth prepare and fit them for the glory that he hath prepared for them even as the fire not onely tries the gold or silver but also purgeth it from the drosse that vvas mixed vvith it Some of them of understanding shall fall into affliction to try them and to purge them and to make them white Dan. 11. 35. Vse 2. Let us then be admonished to think of this that Christ suffered before he reigned first he was crowned with thornes before he was crowned with glory and so it must accordingly fare with us if we belong unto Christ let us I say think of it and prepare for it For 1. We are apt to put far away sorrow and suffering to put it far from our thoughts like the sons of Zebedeus Mar. 10. 37. who were more ready to think of reigning with Christ then to think of suffering though as Christ taught them that be first to be thought of 2. Hereupon we become unable to suffer because we are so unmindfull of suffering Think not strange c. 1 Pet. 4. 12. Because we do not think of it before it cometh therefore we think it strange when it cometh The blow that comes suddenly strikes sore whereas praemonitus praemunitus fore-warned fore-armed praevisa jacula minùs feriunt the blow that is fore-seen if it cannot be prevented yet it may be received so as to do the lesse hurt Jerusalem remembred not her last end therefore she came down wonderfully Lam. 1. 9. And the Apostle tells the Thessalonians that he sent Timotheus unto them that no man should be moved with those afflictions which happened unto him and might also happen unto them for saith he your selves know that we are appointed thereunto For verily when we were with you we told you before that we should suffer tribulation even as it came to passe and ye know 1 Thes 3. 3 4. He fore-told them of it that so they might not startle or stagger at it vvhen it came to passe So Christ having told his Disciples that the time was coming vvhen as they that did kill them would think they did God service he addes But these things have I told you that when the time shall come ye may remember that I told you of them Joh. 16. 24. And Luk. 14. 28. c. Christ propoundeth tvvo Parables to this end to shevv that if vve vvill indeed be his Disciples vve must reckon beforehand and make account of suffering vvith him and for him Object But may some object If this be the condition of a Christian hovv then is Christs yoke easie and his burthen light as he affirmes it to be Mat. 11. 29 Sol. To this I ansvver that the yoke and burthen as of service so of suffering which Christ doth put upon a Christian is easie and light For 1. Christ having gone before hath made way for a Christian to follow after In the world saith he ye shall have tribulation but be of good comfort I have overcome the world Joh. 16. 33. 2. Christ doth moderate the affliction and gives strength to bear it he will not suffer those that belong unto him to be tempted above what they are able but will with the temptation also make a way to escape it that they may be able to bear it 1 Cor. 10. 13. His grace is sufficient for them 2 Cor. 12. 9. Vse 3. Here is comfort and incouragement for all true Christians they need not to be dejected and dismaied because of any sorrow or suffering that doth befall them for it fares no otherwise with them then it fared with Christ himself yea indeed all that they can suffer is nothing in comparison of what he suffered Let 's consider 1. That it is very absurd and against all reason that we should think much to be under that condition that Christ himself was under The Disciple is not above his Master nor the Servant above his Lord. It is enough for the Disciple to be as his Master and the Servant as his Lord if they have called the Master of the house Belzebub how much more will they call them of his houshold Mat. 10. 24 25. 2. That it is an honour for us to be conformed unto Christ in suffering as he suffered If I must needs glory I will glory in the things which concern mine infirmities saith Paul 2 Cor. 11. 30. God forbid said he also that I should glory save in the Crosse of our Lord Jesus Christ whereby the world is crucified unto me and I unto the world Gal. 6. 14. 3. That Christ having himself been so acquainted with grief and sorrow he can and will compassionate us in our sufferings For in that he himself
force of them not easie to be expressed to the full the one imports a vehement astonishing fear and the other such grief and heavinesse as makes one to be alone and to avoid all company it follows there in the next verse that he said My soul is exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowfull unto death He was invironed compassed round about with sorrow so that there was no way to turn but still sorrow was in the way so much the Greek word there used doth import In the cold night lying on the cold ground he did sweat and that in a most strange manner his sweat was as it were great drops of blood falling down to the ground when he was upon the Crosse he cried out My God my God why hast thou forsaken me All this shews what a wonderfull suffering he had in his soul which how great it was only he knows that felt it Let none marvell that Christ should be in such perplexity of spirit whereas usually the Martyrs did shew no such consternation and amazement in their sufferings but did indure them with much patience yea with much alacrity and chearfulnesse with much joy and gladnesse let none I say marvell at this for the Martyrs were filled with inward joy and comfort which did much mitigate if not quite extinguish the sense of their outward sufferings but it was otherwise with Christ although the divine nature were personally united to the humane nature yet it did for a while suspend and withhold the influence of consolation If Job being but tried of God did yet so complain saying O that my grief were throughly weighed and my calamity laid in the balances together for now it would be heavier then the sand of the Sea Job 6. 2 3. And if David being chastned of God did yet so cry out saying O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure for thine arrows stick fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger nor any rest in my bones because of my sin Psal 38. 1 2 3. How great needs must be Christs sorrow and the suffering of his soul when it pleased the Lord to bruise him Isai 53. 10. and to lay upon him the iniquities of us all Isai 53. 6. Certainly if Christ had been a meer man he had sunk under the burthen and had never been able to bear it he could never have gâ—ne thorough such sorrows and sufferings as he did For the efficient causes of Christs sufferings the inferiour and subordinate were Satan and wicked men The Prince of this world cometh Joh. 14. 30. The devil put it into the heart of Judas to betray him Joh. 13 2. The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy child Jesus both Herod and Pontius Pilate with the Gentiles and the people of the Iews were gathered togethor Acts 4. 26. 27. The superiour causes were God and Christ himself All those that were gathered together against Christ did but what God had before determined to be done Act. 4. 28. When Pilate vaunted that he had power to crucifie Christ and power to let him go Thou couldest have no power over me said Christ again unto him except it were given thee from above Therefore Joh. 7. 30. 8. 20. we read in divers places that though the adversaries of Christ indeavoured to lay hands on him yet they could not they had no power to do it because his houre was not yet come viz. the houre or time wherein God had appointed him to suffer and so accordingly he was willing to suffer for he did not suffer any thing but as himselfe pleased Therefore saith he doth my Father love me because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it up again this Commandement I have received of my Father Joh. 10. 17 18. When they came to apprehend Christ as they did so little were they able to do any thing unto him against his will that no sooner did he tell them that he was the man whom they did seek but they went back and fell to the ground Joh. 18. 6. Besides as the story there sheweth he knowing before hand vvhat things were to befall him vvent forth to meet them and to expose himself unto them True it is he prayed and that again and again that the Cup might Mat. 26. passe from him that he might not suffer as he did but it was still upon supposition if it might stand with the will of his Father and with submission unto his vvill considering the things vvhich he suffered in themselves so he vvould not have suffered them for it is naturall for every thing to desire the preservation of it self and Christ took upon him our nature though not the sinfulnesse of our nature He was tempted like unto us in all things yet without sin Heb. 4. 15. But considering the things which he suffered as ordained of God for him to suffer so he was willing to suffer them Neverthelesse not as I will but as thou wilt Mat. 26. 39. And v. 41. thy will be done And Joh. 18. 11. The cup which my Father hath given me to drink shall I not drink it As for the finall causes of Christs sufferings they were Gods Glory and mans Redemption 1. Gods Glory Now is my soul troubled and what shall I say Father save me from this houre but therefore came I to this houre Father glorifie thy name Joh. 12. 27. 28. 2. Mans Redemption He suffered to redeem man from sin He was wounded for our iniquities he was bruised for our transgressions c. Isai 53. 4 5 6. He himself bare our sins on his body on the tree 1 Pet. 2. 24. And so to redeem man from misery Christ hath redeemed us from the curse of the Law being made a curse for us Gal 3. 13. Vse 1. The consideration of Christs sufferings may serve for our consolation 1. Are we burthened with sin do we groane under the heavy weight of it Let 's consider what Christ hath suffered and why he hath suffered His soul was made an offering for sin Isai 53. 11. Not for any sin of his own for he had none but for our sin as was before shewed our sin hath he satisfied for by his suffering For what can be the sins of the sons of men for which the sufferings of the Son of God are not a sufficient satisfaction Therefore in all affliction and distresse of conscience le ts flie unto Christ le ts roll our selves on him and cleave to him and we are safe The blood of Christ is that fountain set open for the washing away of sin and uncleannesse Zach. 13. 1. Believe in the
Lord Jesus Christ and thou shalt be saved Act. 16. 31. 2. Are there any outward troubles and pressures upon us Let us consider what Christ hath suffered and how by his suffering he hath reconâ—ised us to God and purchased eternall Redemption for us and therefore we need not fear though the earth be removed and though the hills be carried into the midst of the sea though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Psal 46. 2. 3. He that spared not his own sor but gave him up for us all how shall he not with him also freely give us all things Rom. 8. 32. Who shall separate us from the love of Christ shall tribulation distresse or persecution or famin or nakednesse or perill or sword As it is written for thy sake we are killed all the day long counted as sheep for the slâ—ughter Nay in all these things we are more then Conquerours thorough him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 36 37 38 39. Vse 2. Here also is instruction for us not to rely on our own but on Christs sufferings We must turn unto God as with all our heart so with fasting and with weeping and with mourning Joel 2. 12. We must so lay to heart our sins as to be afflicted and mourn and weep our laughter must be turned into mourning and our joy into heavinesse Jam. 4. 9. We must take a holy revenge on our selves for our sinners 2. Cor. 7. 11. If we would judge our selves we should not be judged of the Lord 1 Cor. 11. 31. Because we neglect to judge our selves therefore God doth judge us and lay his afflicting hand upon us to bring us to a sight and sense of our sins that we may repent of them and so not perish in them When we are judged we are chastned of the Lord that we may not be condemned with the world 1 Cor. 11. 32. The Antinomians are much wide wrong who wil not have God to afflict his children at all for sin yet the Apostle saith we are chastned of the Lord and chastning presupposeth a fault for which one is chastned And so the Apostle expressely For this cause many among you are weak c. 1 Cor. 11. 30. viz. for their sin in receiving the Lords Supper so unworthily as they did Yet the punishment that God doth inflict upon his children is but castigatory not satisfactory as the Papists would perswade us who hold that men may and must satisfie the justice of God by their own sufferings which they must either voluntarily or els perforce endure only Christ is the propitiation for our sins 1 Joh. 2. 2 Only the blood of Jesus Christ cleanseth us from all sins 1 Jo. 1. 7. Only Christs suffering is our satisfaction Vse 3. Again by Christs sufferings we may see the evill and odious nature of sin how exceedingly God doth hate and abhor it in that his justice would not be satisfied but by such sorrows and such sufferings of his own son O let not us love that which God doth so hate Ye that love the Lord hate evill Psal 97. 10. Sin is evill in the sight of God let it be so in ours also he hates sin and therefore let us also hate it let us not make light of that which Christ found so heavy let us remember what he said as he went to the Crosse If they do these things in a green tree what shall be done in the dry Luk. 22. 31. If Christ who himself had no sin did so suffer for sin what shal become of those who are ful of nothing but sin wil still go on to fill themselves more more with it O let us look on him whom we have pierced and let us mourn for him that is for our sins by which we have pierced him as one mourneth for his only son be in bitternesse for him as one is in bitternesse for his first born Zach. 12. 10. Vse 3. Finally here we may see the wonderfull love of God and of Christ towards us that rather then we should receive the just recompence and reward of our sins God would give his own Son and Christ would give himself to suffer for us God so loved the world that he gave his onely begotten son that whosoever believeth in him should not perish but have everlasting life Joh. 3. 16. In this was manifested the love of God towards us c. Joh. 4. 9. Who loved me and gave himselfe for me Gal. 2. 20. Amat non immeritò qui amatus sine merito Great cause have we to love God and to love Christ who so loved us when there was no cause to love us but to hate and abhor us God commendeth his love towards us in that whiles we were yet sinners Christ died for us Rom. 5. 8. Herein is love not that we loved him but that he loved us and sent his son into the world for us 1 Joh. 4. 10. He adds v. 19. We love him because he loved us first It behoves us to do so but so as to testifie our love by our obedience This is the love of God that we keep his Commandements 1 Joh. 5. 3. If ye love me keep my Commandements Joh. 14. 15. And as such was the love of God and of Christ towards us so we accordingly ought to love one another If God so loved us we ought also to love one another 1 Joh. 4. 11. Walk in love as Christ also loved us and gave himself for us c. Ephes 5. 2. A new Commandement give I unto you that ye love one another as I have loved you that you also love one another By this shall all men know that ye are my Disciples if ye have love one to another Joh. 13. 34 35. THE FOURTEENTH SERMON PHIL. 2. 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Crosse THe Apostle exhorting unto unity and concord v. 1 2. as a means conducing thereunto he exhorts unto humility and lowlinesse of mind v. 3. 4. And to incite unto this he propounds the example of Christ whom Christians ought to imitate v. 5. c. Having shewed how Christ humbled himself in being made man he shewes how he humbled himself when he was made man viz. so as to be obedient unto death even the death of the Crosse Being found in fashion as a man This doth not import that Christ only had the shape and form of a man but was not man indeed as some Heretikes have maintained Every Spirit that confesseth not that Jesus Christ is come in the flesh is true man having true humane
it up This he spake of the Temple of his body as it follows there v. 22. And when he was risen from the dead his Disciples remembred that he had said this unto them v. 22. Although Christs owne Disciples it seems did not understand the meaning of those words untill they were fulfilled that is untill Christ was risen from the dead yet Christ had so plainly at other times foretold his resurrection that the chief Priests and Pharisees could say unto Pilate when Christ was crucified dead and buried Sir we remember that that deceiver said while he was yet alive after three daies I will rise again And so the Prophets that were before Christs coming in the flesh did foreshew as other things concerning him that he should rise from the dead David in those words Thou wilt not leave my soul in hell nor suffer thine holy one to see corruption Psal 16. 10. did speak of Christs resurrection as is testified by S. Peter Act. 2. 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell nor his flesh did see corruption And so by S. Paul Act. 13. 35 36 37. Wherefore he saith also in another Psalm Thou shalt not suffer thine holy one to see corruption For David after he had served his own generation by the will of God fell asleep and was laid unto his fathers and saw corruption But he whom God raised again saw no corruption So all the Prophets speaking of Christ his Priesthood and Kingdome induring for ever did consequently speak of Christs resurrection As * Or Solomon who by the title seems to have been the composer of that 72. Psalme David Psal 72. 17. 110. 4. And Daniel chapt 7. v. 14. Some from those and the like places of the Prophets falsly undâ—â—stood did infer that Christ should not die Joh. â—â— 34. But the Prophets had no such meaning but that though Christ did die yet he should rise againe and so abide for ever And therefore Christ called them fools and slow of heart to believe all that the Prophets had written who would not believe his resurrection when they were told of it Luk. 24. 25. And Paul professed that he did say no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead Act. 26. 22 23. 3. All the foure Evangelists as we call them Matthew Mark Luke and John have carefully recorded Christs rising from the dead Though as in other of their relations so in this they differ in circumstances some relating one cireumstance some another yet they agree in the substance all relating this that he rose again They shew us also that Christ after his resurrection by many infallible proofs did shew himself alive as S. Luke speaks Act. 1. 3. That when his Disciples thought him to have been a spirit he said unto them Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have And when he had thus spoken he shewed them his hands and his feet Luk. 24. 39 40. And presently after it follows that he called for meat and did eat before them S. Iohn also relates how when Christ had appeared after his resurrection to the Apostles Thomas not being among them when he heard of it he would not believe it professing that except he should see in his hands the print of the nails and put his finger into the print of his nails and thrust his hand into his side he would not believe And that afterward Christ appeared unto them again Thomas being with them and that he spake unto Thomas saying Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believe And that then Thomas cried out My Lord and my God Joh. 20. 24 25 26 27 28. The Evangelists also record that Christs resurrection was witnessed by an Angel from heaven Mat. 28. 5 6. Mar. 16. 5 6. Yea by more Angels then one Luk. 24. 4 5 6. 4. The Apostles did no lesse diligently preach and publish Christs resurrection Paul preached it as he testifieth 1 Cor. 15. 4. Where also in the verses following he doth largely insist upon the proof and demonstration of it So Act 13. 30. c. We find that in one of his Sermons he was much upon this point And so also was Peter Act. 2. 24. c. And it is said of all the Apostles in generall except Paul who was called to the Apostleship afterward that with great power they gave witnesse of the resurrection of the Lord Jesus Act. 4. 33. And Paul urgeth the force of this argument drawn from the preaching of the Apostles Yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 1 Cor. 15. 15. 5. Divers reasons and arguments grounded upon Scripture prove that Christ did rise from the dead For 1. It was meet that as Christ did freely and voluntarily humble himself so again he should be exalted Those that honour me I will honour saith God 1 Sam. 2. 30. Therefore as Christ did honour God by submitting himself unto death so God would honour him by raising him from the dead He humbled himself became obedient unto death even the death of the Crosse Wherefore God also hath highly exalted him Phil. 2. 8. 9. Mansit in separatione inseparabilis unitas Bern. de Consid l. 5. c. 10. 2. Although when Christ died his soul and body were separated one from the other yet the divine nature was separated from neither the one nor the other Come see the place where the Lord lay said the Angel speaking of the grave where the dead body of Christ was laid Mat. 28. 6. which shews that the divine nature was still united to the body though the soul were separated from it And otherwise we could not rightly confesse as we do in the Creed that Christ the only son of God was buried Now there being this union betwixt the divine nature and Christs body it was not only meet but necessary that his body should be raised up and not be held under deaths dominion Though being man he died yet being God he rose again being put to death in the flesh his humane nature but quickned by the spirit his divine nature 1 Pet. 3. 18. 3. For the working out of our redemption it was requisite that Christ should not only die but also rise again Some when Christ did hang upon the Crosse blasphemed saying He saved others himselfe he cannot save Mar. 15. 31. Whereas that he might save others himself he would not save viz. not so as not to die But had he so died as not to rise again his death
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
life but they first die yet this hinders not but that in respect of some it may be otherwise by a singular and extraordinary priviledge vouchsafed unto them So it was with Enoch and Eliah and so it shall be with those that are alive at Christs coming to judgement This being premised for the understanding of those words quick and dead from the Text I shall deduce two points whcih clearly arise from it viz. 1. That both quick and dead even all generally whosoever they be must be judged 2. That Christ is he who must be the Judge of all both of quick and dead For the first That all generally shall be judged the Scripture is plain and expresse Heb. 9. 27. It is appointed unto men to die once and after this the Judgement Eccles 12. 14. God will bring every work to judgement Heb. 6. 2. the judgement to come there called eternall judgement to distinguish it from judgements executed here which are but temporall that judgement I say is reckoned amongst the Principles of the Doctrine of Christ as they are there called v. 1. This truth also may be confirmed by divers arguments 1. The judgements which God hath already executed or doth execute upon transgressors prove that there is a judgement to come S. Peter maketh use of this argument from Gods dealing with the Angells that sinned with the old world and with Sodome and Gomorrah he infers that God will at length meet with all the wicked that those fore-going judgements are tokens of this judgement which is to come If God spared not the Angells that sinned but cast them down to hell c. And spared not the old world c. And turning the Cities of Sodome and Gomorrah into ashes condemned them with an overthrow c. The Lord knoweth how to deliver the righteous out of temptation and to reserve the wicked unto the day of Judgement to be punished 2 Pet. 2. 4. 9 2. Man 's own conscience is enough to convince him of this that all shall be judged For conscience will check and reprove for doing ill though otherwise amongst men none know of it or if some do yet either they cannot or will not punish for it When David had but cut off the lap of Sauls garment whereas some would have had him cut off his head his heart smotehim for it 1 Sam. 24. 5. And so when he had sinned in causing the people to be numbred 2 Sam. 24. 10. On the other side conscience will comfort and incourage in doing well though in the world one be traduced and slandered as an evill doer This is our rejoycing said the Apostle even the testimony of our conscience 2 Cor. 1. 12. Neither is this work of conscience only in the regenerate but even in the unregenerate also The Apostle speaking of the Gentiles who had but the light of nature and so a meer naturall conscience yet saith saith of them that they shew the work of the law written in their hearts their conscience also bearing witnesse and their thoughts the mean while accusing or else excusing one another Rom 2. 15. We find that the Heathens could say that Conscientia mille testes Hic murus aheneus esto Nil consicre sibi Juven conscience is a thousand witnesses no matter who testifie for a man if conscience testifie against him no matter who testifie against him if conscience testifie for him A good conscience say they is a wall of brasse able to protect and defend against all opposition But on the other side What skills it or what matter is it saith Seneca Quid infert neminem scire cum tu scias O te miserum si contemnas hunc testem though none know what thou hast done whenas thou knowest it O the wretchednesse of thy condition if thou doest despise this witnesse thine own conscience True it is conscience doth often lie asleep it is stupified and seared many times but at one time or other it will awake it will accuse convince condemne and torment affliction doth use to awaken conscience if it were asleep before Josephs brethren after they had sold him concealed the matter for a long time and their conscience did little trouble them for ought we find about it But when they found themselves in distresse Joseph whom they knew not though he knew them dealing roughly with them then their conscience did awake and cry out against them for that which they had done so long twenty years and more as appears by the story before They said one to another We are verily guilty concerning our brother in that we saw the anguish of his soul when he besought us and we would not hear therefore is this distresse come upon us And Ruben answered them saying Spake I not unto you saying Do not sin against the child and ye would not heare therefore is this distresse come upon us Gen. 42 21 22. And not only Josephs brethren who though guilty of much sin yet were indued with true grace but even Pharoah himself when Gods hand was heavy upon him cryed peccavi saying I have sinned this time the Lord is righteous but I and my people are wicked Exod. 9. 27. And so Adoni Bezek a cruell Tyrant when the Israelites had taken him and cut off his thumbs and his great toes then his conscience accused him of his cruelty and he confessed that he was dealt with as he had dealt with others Judg. 1. 7. Threescore and ten Kings said he having their thumbs and their great toes cut off gathered meat under my table as I have done so God hath requited me Thus the conscience of man doth sufficiently shew that there shall be judgement wherein all shall receive according to their wayes and their doings 3. Justice requires that it should fare better Ut bonis benè fit malis autem malè with the good then with the bad with the righteous then with the wicked That the righteous should be as the wicked that be far from thee said Abraham unto God Gen. 18. 25. And so this is far from God for the just Lord will do no iniquity Zeph. 3. 5. No as Elihu speaks far be it from God that he should do wickednesse and from the Almighty that he should commit iniquity For the work of a man shall he render unto him and cause every man to find according to his waies Yea surely God will not do wickedly neither will the Almighty pervert judgement Job 34. 10 11 12. God bids Say unto the righteous it shall be well with him c. Woe unto the wicked it shall be ill with him c. Esa 3. 10 11. But this difference betwixt the righteous and the wicked doth not alwayes appear in this world No here no man knoweth love or hatred by all that is before them Eccles 9. 1. That is by Gods outward administrations none knoweth whom he loveth and whom he hateth because as it followeth All things come alike unto all
how to reserve the uniust to the day of iudgement to be punished Chiefly those that walk after the flesh in the lust of uncleannesse 2 Pet. 2. 9 10. 2. Swearers who never mention Christ but in their oaths never think of his sufferings his wounds his blood his death but to swear by them as much as in them lies they crucifie him again and again and continually make his wounds to bleed afresh Some such miscreants there are as Salvian complained of in his times They never lesse intend Nunquam minus cogitant quippiam facere quà m cum iurant per Christum se esse facturos Salv. de Gubernat l. 4. to do a thing then when they swear by Christ that they will do it Yea those things that are most evill and odious unto Christ they Cogitant se scelera etiam religiosè facturos Salv. Ibid. will swear by Christ that they will do as if saith he they thought that by this means their wicked acts shall be done religiously 3. Such as sleight or prophane the Ordinances of Christ his Word and his Sacraments Instead of observing that of the Apostle Let the word of Christ dwell in you richly in all wisdome Col. 3. 16. they are like those Jer. 6. 10. The Word of the Lord is a reproach unto them and they have no delight in it So for the Sacraments they think with Naaman Are not Abana and Parphar rivers of Damascus better then all the waters of Israel 2 King 5. 12. What is there more in the water of Baptisme then in other water What more in the bread and wine on the Lords Table then in bread and wine elsewhere 4. Such as despise and hate traduce and persecute Christs members These more especially shall give an account unto him who is ready to judge both the quick and the dead All the respect that is shewed unto the members of Christ and so all the indignity that is done unto them Christ at the last Judgement will take as shewed and done unto himselfe Come ye blessed c. For I was an hungred and ye fed me c. Forasmuch as ye have done it to one of the least of these of these my brethren ye have done it unto me Mat. 25. 34. c. On the other side Depart from me ye cursed c. For I was an hungred and ye gave me no meat c. Inasmuch as ye did it not to one of the least of these my brethren ye did it not to me V. 41. c. Therefore whoso shall offend one of these little ones that believe in Christ it were better for him that a milstone were hanged about his necke and that he were drowned in the depth of the Sea Mat. 18. 6. 5. They who in place and office are the Ministers of Christ but do not take heed to the Ministery which they have received in the Lord to Col. 4. 17. fulfill it How strictly did Paul charge Timothy to have a care of this setting before him Christs coming to Judgement I charge thee therefore said he before God and the Lord Jesus Christ who shall judge both the quick and the dead at his appearing and his Kingdome preach the Word be instant in season and out of season c. 2 Tim. 4. 1 2. So Peter The Elders that are among you I exhort c. Feed the flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready mind neither being Lords over Gods heritage but being ensamples to the flock And when the chief Shepherd shall appear ye shall receive a Crown of glory that fadeth not away 1 Pet. 5. 1 2 3 4. See Mat. 24. 45 51. Vse 2. Secondly here is comfort for those that belong unto Christ and have interest in him what need such to fear condemnation whenas it is Christ by whom they shall be judged He Advocatus noster factus est judex noster Greg. hom 34. in Evang. that is our Advocate who maketh intercession for us he shall be our Judge and how then shall we be condemned Though Satan be as his name imports and S. Peter terms him our adversarie 1 Pet. 5. 8. though he cease not to accuse us Rev. 12. 10. Yet we repenting and believing in Christ may say with the Apostle Who is he Rom. 8. 34 that condemneth seeing Christ is he that judgeth When the wicked shall be at their wits end and shall say to the mountains and to the rockes fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lamb for the great day of his wrath is come and who shall be able to stand Rev. 6. 16 17. Then shall all true believers lift up their heads for that their redemption is at hand Then shall they say L◠Luk. 21. 28. this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation Esa 25. 9. Vse 3. Thirdly and lastly let us be admonished to consider Christ and to think of him not only as a Redeemer but also as a Judge let 's know and consider that as Christ came once to save sinners so he will come againe to condemn sinners even all impenitent sinners His first coming was in humility and meeknesse his second coming will be in majesty and terrour For the Son of man shall come in the glory of his Father with his Angels and then he shall render to every man according to his works Mat. 16. 27. So Mat. 25. 31. When the Son of Man shall come in his glory and all the holy Angels with him then shall he fit upon the Throne of his glory The terriblenesse of Christs coming to judgement is lively set forth by the Apostle 2 Thes 1. 7 8 9. The Lord Jesus shall be revealed from heaven with his mighty Angells in flaming fire taking vengeance on them that know not God and obey not the Gospell of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord and from the glory of his power Well might he say as he did Knowing therefore this terror of the Lord we perswade men 2 Cor. 5. 11. Let us take heed lest we now despise that sweet invitation Come unto me all ye that labour and are heavy laden and I will give you ease Mat. 11. 28. lest hereafter we hear that dreadfull denuntiation Depart from me ye cursed into everlasting fire prepared for the Devill and his Angels Mat. 25. 41. Let us remember that of Paul The grace of God which bringeth salvation hath appeared unto all men teaching us that denying ungodlinesse and worldly lusts we live soberly righteously and godly in this present world looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ Tit. 2.
bread and wine in the Sacrament of the Lords Supper are holy as having peculiar reference unto God and set apart for holy uses There is also an internall and inherent holinesse whereby a thing is in it self holy And thus all true believers are holy being inwardly purged and cleansed in some measure from the filth and pollution of sin You are washed you are sanctified 1 Cor. 6. 11. Let us cleanse our selves from all filthinesse both of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7. 1. Thus also the good Angels are holy they are called the Holy Angels Mat. 25. 31. And after a most eminent manner God is holy he is stiled the Holy one Iob. 6. 10. Isai 40. 25. Yea it is said that he only is holy Revel 15. 4. to wit independently and essentially men and Angels being but holy by participation And peculiarly holinesse is attributed to the third Person in the Blessed Trinity though the first person and the second person be holy too yet the third person is peculiarly stiled holy it being the peculiar work of this person to sanctifie and make holy Not as if the Father and the Son did not sanctifie as well as the Holy Ghost but the Father and the Son do sanctifie by the Holy Ghost whence sanctification is called the sanctification of the spirit 2 Thes 2. 13. because it is peculiarly wrought by the spirit and so much for the name Holy Ghost or holy Spirit 2. The nature of the holy Ghost is to be considered viz. that the holy Ghost is God truly and Of the nature of the Holy Ghost that the Holy Ghost is God properly so called having one and the same divine nature with the Father and the Son for these three are one 1. Ioh. 5. 7. three persons yet but one God as hath been shewed before upon that Text but here the Godhead of the Holy Ghost is to be proved more fully and we have clear testimony of Scripture for it VVhy hath Satan filled thine heart to lie unto the Holy Ghost said Peter to Ananias Act. 5. 3. And he adds presently after Thou hast not lied unto men but unto God v. 4. This clearly shews the Holy Ghost to be God And the same may further be confirmed by divers arguments 1. Divine attributes belong unto the holy Ghost such as are proper unto God and consequently the Holy Ghost is God Ubiquity omnipresence to be every where which is peculiar unto God is attributed to the Holy Ghost Whither shall I go from thy spirit Psal 139. 7. So also is omniscience to know all things which likewise appertains to God only The spirit searcheth all things even the deep things of God 1 Cor. 2. 10. 2. Divine works are ascribed to the Holy Ghost such works as none can do but only God and therefore also the Holy Ghost is God The work of Creation which is proper unto God belongs to the Holy Ghost The Spirit of God hath made me said Elihu Job 33. 4. And surely he that made him made all So also the work of sanctification belongs only unto God The very God of peace sanctifie you wholly 1 Thes 5. 23. Yet this work is ascribed to the Holy Ghost yea this Person as hath been shewed is therefore called the Holy Ghost because he peculiarly doth work sanctification and make holy 3. Divine honour is given to the Holy Ghost that honor which is due only unto God And this also evinceth that the Holy Ghost is God Baptizing them in the name of the Father and of the Son and of the Holy Ghost Mat. 28. 19. We may not baptize or be baptized in the name of any but only of God Were any of you baptized in the name of Paul 1 Cor. 1. 13. Seeing therefore that we baptize and are baptized according to Christs own institution as in the name of the Father and of the Son so also of the holy Ghost it necessarily follows that as the Father is God and the Son God so is the Holy Ghost God also And so in the Text that we have in hand the Apostle prayeth for the Corinthians that they might enjoy as the grace of our Lord Jesus Christ the Son and the love of God the Father so likewise the communion of the Holy Ghost and it is an implicit invocation as of Christ the Son and of God the Father so of the holy Ghost as if the Apostle should have said I pray to our Lord Jesus Christ that his grace and to God the Father that his love and to the Holy Ghost that his communion may be with you all and this may suffice to prove that the holy Ghost is God 3. I passe to the person of the holy Ghost and Of the person of the Holy Ghost here three things are to be considered 1. That the Holy Ghost is a Person 2. That the Holy Ghost is a person distinct from the Father and the Son 3. That the Holy Ghost is a person proceeding both from the Father and from the Son 1. The holy Ghost is a person not an attribute That the H. Ghost is a person or affection as mercy justice power wisdom and the like For those things which are proper and peculiar to a person are attributed to the holy Ghost as to be vexed grieved They vexed his holy spirit Isai 63. 10. Grieve not the holy spirit of God Ephes 4. 30. True it is the holy Ghost being God cannot properly be vexed or grieved but this as other things in Scripture is spoken after the manner of men but however it argueth that the holy Ghost is a person even as that Psal 95. 10. Fourty years long was I grieved with this generation shews him that spake it to be a person So when the holy Ghost is said to speak to command and injoyn it argues that the Holy Ghost is a person The Holy Ghost said Separate me Barnabas and Saul c. Act. 13. 2. Above all that Mat. 3. 16. is most strong and forcible for this purpose There it is said that the Holy Ghost came down in the likenesse of a dove which could not be except the Holy Ghost were a person For nothing but a person can assume a shape wherein to appeare a meer attribute or affection cannot do it 2. The Holy Ghost is a person distinct from the That the H. Ghost is a person distinct from the Father and the Son Father and the Son I will pray the Father and he shall give you another Comforter said Christ to his Disciples Joh. 14. 16. The Comforter there spoken of is the Holy Ghost as appears v. 17. Even the spirit of truth c. and v. 26. The Comforter which is the Holy Ghost This therefore is another a person distinct from Christ the Son and so likewise from the Father For the Father doth send this Comforter the Holy Ghost Iohn 14. 26. Now the person sending and the person sent must
my Prophets no harm Psal 105. 8 9 10 11 12 13 14 15. The Church hath been much and often persecuted by her adversaries yet it hath been preserved maugre all their malice fury against it they were not able to destroy it Many a time have they afflicted me from my youth may Israel now say many time have they afflicted me from my youth but they have not prevailed against me the plowers plowed upon my back made long their furrows The Lord is righteous he hath cut asunder the coards of the wicked Psal 129. 1 2 3 4. Pharoah and the Egyptians did wickedly conspire against the people of God and did cruelly oppresse them yet could they not prevail against them The Church was but as that bush that Moses saw all on fire yet not consumed Exod. 3. 3. God was in the bush he was in his Church he preserved it and with a strong hand and an out-stretched arm he did deliver it Afterward the people of God were many a time grievously afflicted in Canaan by Moabites Ammonites Philistines and others yet stil God did raise them up one or other to deliver them as is recorded in the book of Judges I will only cite one place to this purpose viz. that Judg. 2. 14 15 16. And the anger of the Lord waxed hot against Israel because of their sins mentioned in the verses immediately going before and he delivered them into the hands of spoilers that spoiled them and he sold them into the hands of their enemies round about so that they could no longer stand before their enemies Whithersoever 〈…〉 went out the hand of the Lord was against the 〈…〉 r evill as the Lord had said and as the Lord had sworn unto them and they were greatly distressed Neverthelesse the Lord raised up Iudges which delivered them out of the hand of those that spoiled them After the time of the Judges when in the daies of Eliah the Saints and servants of God were so persecuted by Ahab and Jezebel that Eliah thought they were all destroyed and none left besides himself God let him know that it was otherwise then he supposed Yet I have left me seven thousand in Israel all the knees that have not bowed to Baal and every mouth which hath not kissed him 1 King 19. 18. After this also when the ten Tribes were carried away captive into Assyria as is related 2 King 17. besides many particular persons that remained of those Tribes there remained still the Tribes of Judah and Benjamin It s said indeed 2 King 17. 18. There was none left but the Tribe of Judah only but Benjamin is comprehended in Iudah So it 's said 1 King 12. 20. that when the Kingdom was divided in the reign of Rehoboam There was none that followed the house of David but the Tribe of Iudah only Yet 2 Chron. 11. 1. it 's said that Rehoboam gathered of the house of Iudah and Benjamin a hundred and fourscore thousand chosen men c. And v. 12. that he had Judah and Benjamin on his side After this again when Judah and Benjamin were carried away into Babylon yet besides that some still remained in the Land Ier. 40. 6. God caused the rest to return after seventy years 2 Chron. 36. 22 23. Ezr. 1. 1. c. After all this when that misery came upon Jerusalem which our Saviour f 〈…〉 â—ld Luk. 19. 41. c. besides that God did re 〈…〉 e unto himself some among the Jews a remnant according to the Election of grace as the Apostle calls them Rom. 11. 5. God in stead of the Jews that were rejected took in the Gentiles so that the Church was so far from being destroyed that it was exceedingly amplified and inlarged The fall of the Jews was the riches of the world and the dimihishing of them the riches of the Gentiles as the Apostle saies Rom. 11. 12. Thus far the history of the Scripture doth lead us and Ecclesiasticall history yet further tells us that the Christian Church was under fierce and fiery persecution for a matter of 300. years after Christ but though infinite numbers were slain yet still many remained yea their Sanguis martyrum semen Ecclesiae Semen est sanguis Christianorum Tertul. Apolog. very sufferings were a means to make them increase and multiply the more As it is said of the Israelites in Egypt that the more they were afflicted the more they multiplied and grew Exod. 1. 12 So was it with the Christians in those primitive times whence arose that saying The blood of the Martyrs is the seed of the Church Thus likewise in after ages Antichrist under a pretence of being Christs vicar and head of the Church making great havock in the Church yet was never able to destroy it but it hath subsisted still and continued unto this day and so will continue as long as the world continues yea when the world is destroyed yet the Church shall continue still even for ever and ever Come out of her my people saith the Lord speaking of mysticall and Antichristian Babylon Revel 18. 4. Which shews that God would have a people even in Babylon even under the tyranny of Antichrist and would in his good time bring them out of Babylon from under Antichristian tyranny as he hath in these last ages done in great measure and will at length do in full measure as the Book of the Revelation sufficiently testifieth The reasons why the Church cannot so be prevailed Reasons why no adverse power can prevaile against the Church to destroy it against as to be destroyed are reducible to these two heads God is able to preserve the Church and he will preserve it 1. God is able to preserve the Church the Apostle argueth from Gods power and thence proveth the stability of a particular member of the Church though a weak member Yea he shal be holden up for God is able to make him stand So our Saviour from hence likewise sheweth the certainty of the perseverance salvation of the whole Church and all the members of it My sheep hear my voice and I know them and they follow me And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and and no man is able to pluck them out of my Fathers hand I and my Father are one Joh. 10. 27 28 29 30. 2. God will preserve his Church and that in divers respects 1. In respect of the relation that is betwixt him and the Church It is his Church So Christ who is God blessed for ever Rom. 9. 5. calls it in the Text my Church and 1 Tim. 3. 15. it is called the Church of the living God In the same place it is called the house of God And Psal 48. 8. and in other places the City of God It is his Spouse Cant. 4. 9 10 11. his Body 1 Cor. 12.