good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire least ye corrupt your selves and make you a graven image the similitude of any figure the likenesse if male or female the likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the aire the likenesse of any thing that creepeth on the ground the likenesse of any fish that is in the waters beneath the earth Deut. 4. 12. 15 16 17 18. and the Prophet Isaiah cries To whom will ye liken God or what likenesse will ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Numa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. compare unto him It is very observable that Plutach records of Numa Pompilius the second King of the Romans viz. that he forbad the Romans to use any Image of God having the forme of a man or of any other living creature and the same Author moreover testifies that for 170. years after Rome was built they had no Image of God neither painted nor carved Temples he saith they had but no image at all in them and he gives this reason for it that it is not lawfull to resemble better things to worse nor possible to apprehend God otherwise then by the conception of the mind and understanding How is Rome now professing it selfe Christian become much more superstitious and idolatrous in this particular then it was when it was Heathenish Vse 3. Here again we may see what it is in respect of which man is excellent in Gods account it is not in respect of any corporall thing any thing belonging to the body as beauty strength c. much lesse in respect of things more extrinsecall as riches honour c. but it is in respect of things spirituall things belonging to the soule as grace and holinesse Looke not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart thus spake the Lord to Samuel 1 Sam. 16. 7. when Samuel seeing the goodly personage of Eliab Davids eldest brother presumed that it was he whom God had sent him to annoynt King in the room of Saul So David saith that God neither delighteth in the strength of a horse nor taketh pleasure in the legs of a man but the Lord taketh pleasure in them that fear him in those that hope in his mercy Psal 147. 10 11. Favour is deceitfull saith Solomon and beauty is vain but a woman that feareth the Lord she shall be praised Prov. 31. 30. Thus beloved it is as our spirits are so doth God esteem of us He regardeth not the rich more then the poor saith Elihu Job 34. 19. No it 's not the rich but the righteous that God regardeth The righteous is more excellent then his neighbour saith Solomon Prov. 12. 26. although wicked men in respect of outward things be worth never so much yet with God they are of no account because as Prov. 10. 22. the Wiseman saith the heart of the wicked is little worth Therefore as we desire to be esteemed of God it behoves us to look and labour for spirituall things to furnish our soules and to adorne them with the gifts and graces of Gods Spirit S. Paul requires that women adorn themselves in modest apparell with shamefastnesse and sobriety not with broydred haire or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim 2. 9 10. those outward and bodily ornaments are not simply forbidden but they are to be sleighted and neglected in comparison of the other So in like manner S. Peter Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparell but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. Vse 4. Finally we may hence learne what Worship and Service it is that God requires and will accept at our hands viz. that which is spirituall which proceeds not onely from the outward man the body but principally from the inward man the heart and spirit this is the more to be considered in that as was shewed before for this very end Christ thus describes the nature of God and sayes That God is a Spirit from thence to inferre that he will be worshipped in Spirit and in truth this being that Worship which is agreeable to his nature My Son give me thy heart saith God Prov. 23. 26. Whom I serve with my spirit saith the holy Apostle Rom. 1. 9. For we are the circumcision saith the same Apostle which worship God in the spirit Phil. 3. 3. God expresseth all the detestation that may be of those Services though such as himselfe prescribed which are meerly outward and formall not proceeding from a pure heart and holy affections see Esa 1. 10 11 12 13 14. he threatens severely to punish those that draw neer him with their mouth and honor him with their lips but remove their heart far from him Esa 29. 13 14. Christ told the Pharisees that though they justified themselves before men yet God knew their heart and that which was highly esteemed amongst men was abomination in the sight of God Luk. 16. 15. and Mat. 23. many a woe doth Christ denounce against them for their hypocrisie saying seven severall times Woe unto you Scribes and Pharisees hypocrites and he bids his Disciples beware of the leaven of the Scribes and Pharisees which is hypocrisie Luk. 12. 1. Though the outward performance be very weak yet if the heart be rightly affected God accepts it and will passe by the imperfection The high places were not taken away Quin damus id superis de magna quod dare lance Non possit magai Mâ—ssalae lippa propago Compositum jus fasque animi Sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farâ—e litabo Pers Sat. 2. out of Israel neverthelesse the heart of Asa was perfect that is sincere upright all his days 2 Chron. 15. 17. Ezekiah knew this and therefore when many did eat the Passeover otherwise then they should have done he prayed for them saving The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary 2 Chron. 30. 18 19. Thus our Saviour seeing his Disciples drowzie and not able to keep from sleeping when he had speciall reason to require their attendance yet knowing the sincerity of their hearts and affections towards him excused them saying The Spirit indeed is willing but the flesh is weak Mat. 26.
his coming 2 Pet. 3. 3 4. They mean of Christs coming to judgement where is it say they as if they should say We have heard much of it but we cannot see it and because they do not see it neither will they believe it so the Prophet Zephany tells of some that are setled on their lees and say in their heart the Lord will neither do good neither will he do evil Zeph. 1. 12. But the Prophet there shews that the Lord will punish such as these Prov. 19. 29. Judgements are prepared for scorners Esa 28. 22. Now therefore be ye not mockers lest your bonds be made strong he speaks of temporall Judgments that shall be inflicted on them how much lesse shall they escape eternall judgement Enoch also saith S. Iude the seventh from Adam prophecied of these saying Behold the Lord cometh with ten thousands of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude v. 14 15. 2. Hypocrites and formall professors who have a form of godlinesse but deny the power of it 2 Tim. 3. 5. Who think it enough to carry it fair outwardly in the eyes of men not considering nor caring what they are in the sight of God But God will bring every work to iudgement with every secret thing whether it be good or evill Eccles 12. 14. He will bring to light the hidden things of darknesse and will make manifest the counsells of the heart 1 Tim. 4 5. 3. Such presumptuous ones who though they be foolish ignorant froward disobedient yet doubt not but that when they die they shal go to heaven But be not deceived God is not mocked as a man soweth so shall he reap Gal. 6. 7. Christ will come in flaming fire taking vengeance on those that know not God and obey not the Gospell of our Lord Jesus Christ 2 Thes 1. 8. And therefore woe unto all that remain either in their ignorance or in their disobedience Vse 2. The consideration of this judgement Aug. Confes l. 6. c. 6. should therefore stir us up unto repentance and provoke us unto all holy obedience What can work upon us and prevail with us if not the consideration of the judgement to come Austin in his Confessions testifies that it was Metus Mortis futuri judicii the fear of death and of judgement after death which did bring him out of the deep gulf of sin and sensuality wherein he was almost swallowed up and drowned And he saith that disputing with his friends de finibus bonorum malorum of the chiefest good and evill he should have given the garland to Epicurus who made happinesse to consist in sensuall pleasure and delight but that he was perswaded that after this life is ended men shall receive of God according to their waies and doings which Epicurus would not believe Oftentimes in the Scripture is this consideration used and urged as a forcible motive to repentance and circumspect walking Rejoyce O young man saith Salomon in thy youth and let thine heart chear thee in the daies of thy youth and walk in the waies of thy heart and in the sight of thine eys As if he should say I know this is that which thou desirest and art prone unto well do so if thou wilt but know that for all these things God will bring thee unto judgement Eccl. 11. 9. So Eccl. 12. 13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandements for this is the whole duty of man for God shall bring every work to judgement So S. Paul And the times of this ignorance God winked at but now commandeth all men every where to repent because he hath appointed a day wherein he will judge the world in righteousnesse c. Act. 17. 30 31. And 2 Cor. 5. 9 10 11. Wherefore we labour that whether present or absent that is whether alive or dead we may be accepted of him For we must all appear before the Judgement seat of Christ that every one may receive the things done in the body according to that he hath done whether it be good or evill Knowing therefore that terrour of the Lord we perswade men As if he should say surely this if any thing will perswade them to have a care what they do seeing there must be a judgement wherein God will render unto them according to their deeds So also S. Peter having spoken of this judgement infers from â—hence What manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3. 11. But let us take heed lest we put far away the evill Amos 6. 3. day thinking that this judgement will not come yet that there is time enough to prepare for it The Scripture in many places tells us that the day of the Lord the day of Judgement will come as a thief suddenly when it is little expected by many and therefore it behoves us to watch and prepare for it continually that it may not surprize us ere we be aware Your selves know perfectly that the day of the Lord so cometh as a thief in the night For when they shall say peace and safety then sudden destruction shall come upon them as travell upon a woman with child and they shall not escape 1 Thes 5. 2 3. The day of the Lord will come as a thief in the night 2 Pet. 3. 10. If thou shalt not watch I will come on thee as a thief and thou shalt not know what houre I will come upon thee Revel 3. 3. Behold I come as a thief blessed is he that watcheth Revel 16. 15. Watch therefore for you know not what houre your Lord cometh But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up Therefore be ye also ready for in such an houre as you think not the Son of Man cometh Mat. 24. 42 43 44. Take ye heed watch and pray for you know not when the time is Mar. 13. 23. Take heed to your selves least at any time your hearts be overcharged with surfetting and drunkennesse and the cares of this life and that day come upon you unawares For as a snare will it come upon all them that dwell on the face of the earth Watch ye therefore c. Luk. 21. 34 35 36. We see how earnestly Christ admonished those that lived so many hundred years ago to take heed least the day of judgement should come on them ere they were aware And good reason for he that is unprepated at his death shall be Imparatum inveniet ille dies quem imparatam invenerit vitae hujus ultimas dies Aug. Qualis â—â— die istoâ—â—isque moritur talis in
41. On the other side though the outward actions seem glorious yet if the inward affections be not right God doth little regard them Amaziah did that which in it selfe considered was right in the sight of the Lord but not with a perfect heart 2 Chron. 25. 2. Let 's therefore have a care of our hearts and spirits whatsoever we doe Let us remember that of the Prophet Take heed to your spirit Mal. 2. 15. Let us be sure that as well our spirits as our bodies be ingaged in those services which wee performe unto God that our hearts be therein upright before him Let my heart be sound in thy Statutes that I may not be ashamed saith that man after Gods own heart David Psal 119. 80. THE THIRD SERMON DEUT. 6. 4. Hear O Israel the Lord our God is one Lord. THis place of Scripture the Jewes much magnifie and it is indeed a place very famous and remarkable When one asked our Saviour which was the first or chiefest Commandement he alledged these words together with those in the next Verse saying The first of all the Commandements is Hear O Israel the Lord our God is one Lord. And thou shalt love the Lord thy God Vide Fagium in Chald. Paraph. ad hunc locum with all thine heart c. Mar. 12. 29. 30. But the Jewes superstitiously abuse the place writing it in parchment and binding it to their head and to their hands and to the posts of their houses so they pervert the meaning of that Deut. 6. 8 9. And thou shalt bind them for a signe upon thine head and they shall be as frontlets between thine eyes And thou shalt write them upon the posts of thy house and on thy gates and so of those parallel places Exod. 13. 9. 16. some think that these Texts of Scripture are meerly metaphoricall only importing how mindfull people should be of Gods precepts See Aben Ezra on Deut. 6. 9. by whom it appears that some among the Jewes have understood those places in Moses as parallel to those in Solomon And else where indeed the like expressions are thus metaphorically used as Prov. 3. 3. Let not mercy and truth forsake thee bind them about thy neck and write them upon the table of thine heart and Prov. 7. 3. Bind them upon thy fingers write them on the table of thine heart But others more probably conceive that those Precepts in the Law were also literally to be observed even as that concerning fringes Numb 15. 38 39. Speak unto the children of Israel said God to Moses and bid them that they make them fringes in the borders of their garments throughout their generations and that they put upon the fringe of the borders a ribband of blue and it shall be unto you for a fringe that you may looke upon it and remember all the Commandements of the Lord and do them c. That the Jews were to observe this even according to the Letter is without question the words cannot otherwise be understood and it seems that the other Precepts also were of the same nature viz. such as were to have a literall observation yet withall a mysticall signification For we find them joyned together as homogeneall Mat. 23. 5. They make broad their Phylacteries and inlarge the borders of their garments By the Phylacteries are meant those sentences of Scripture which the Iewes who call them Tephillin used of old and still use to write in parchment and to fasten upon their heads and hands as by the borders of their garments are meant the fringes which they wore in those borders of their garments Our Saviour there reproves the Scribes and Pharisees See Beza on Mat. 23. 4. alike for both not for having those Phylacteries and those borders but for making those Phylacteries broad and inlarging those borders as desirous to seem more religious and more holy then others so that the use of both it seems was required though the abuse were condemned and this abuse the Jewes were many of them guilty of of old and much more are they now guilty of it the ceremonie being out of date and not to be used at all in the times of Gospel But to returne to the words of the Text they contain in them an Exhortation directed at first to the Israelites but which concerns us and all Gods people Hear that is hearken mind observe and consider what is said as He that hath ears to hear let him hear Luk. 8. 8. And he that hath an ear let him heare what the Spirit saith unto the Churches Apoc. 2. 11. Hear and give ear Ier. 13. 15. O Israel Jacob was first called Israel because he prevailed with God Gen. 32. 28. after him his posterity whom God chose to be his peculiar people were also called Israel or the children of Israel or the people of Israel so that Israel and the people of God are used as terms equivalent Heare O my people and I will speak O Israel and I will testifie unto thee Psal 50. 7. so Gal. 6. 16. The Israel of God is as much as the people of God The Lord In the Hebrew it is as they call it the name of foure letters Jehovah as we Nomen tetragrammaton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah comes of Havah which signifies the same with Hajah whence is Ehjeh rendred I am now pronounce it a name peculiar unto God and not communicable to any besides him Whose Name alone is Jehovah Psal 83. 18. Jehovah comes of a word that signifies to be and God is so called as having his being of himselfe and giving being to all things besides himself Our Translators sometimes yet but seldome have the word Jehovah about the pronounciation whereof learned men differ for the most part instead thereof they have Lord like as the Septuagint and the vulgar Latine Interpreter do constantly render it but so as that to distinguish this word from other words which signifie Lord also they use to write the word Lord when it is to expresse Jehovah all in great Letters thus LORD so that where in our Translations we find LORD so written all in great letters there in the Originall is Jehovah excepting some few places where it is Jah which is taken to be the contract of Jehovah Our God God is the God of all the world as being the Creator preserver and governor of all he is called the God of all flesh Jer. 32. 27. but in a more especial manner was he the God of that people to whom Moses spake viz. Israel they being the seed of Abraham with whom God entred into Covenant saying I wil be a God to thee to thy seed Gen. 17. 7. I am the Lord thy God said he unto them when he gave the law Exo. 20. 2. so he is stiled the God of Israel 2 Sam. 23. 3. The true God whom the people of Israel did worship is so distinguished from false gods which the Heathens worshipped All
is sufficient as Ruth 1. 20 21. sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Almighty as Job 5. 17. Here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is thy God and so in other places Hierome renders it Omnipotens that is Almighty and so our last Translators In the Geneva Translation it is rendered Alsufficient both these Almighty and Alfufficient import the same thing and do most fitly expresse the Originall word Shaddai The Doctrine to be observed is That God is Doct. Almighty Gen. 49. 24. He is called the Almighty God And so also Esa 9. 6. Once hath God Psal 62. 11 spoken yea twice have I heard it saith David that power belongeth unto God But might and power are attributed likewise unto men and to Angels The mighty men of Moab c. Exod. 15. 15. His mighty Angels 2 Thes 1. 7. Therefore to distinguish God from all others he is called Almighty so here in the Text and likewise in many other places as Gen. 28. 3. God Almighty blesse thee 2 Cor. 6. 18. saith the Lord Almighty Ruth 1. 20 21. Job 5. 17. and elsewhere he is stiled the Almighty He and only he is Almighty For first he and onely he can do all things Men can do much Angells can do more but neither men nor Angels can do all things This power belongs unto God and to him only He hath done whatsoever he pleased Psal 115. 3. Is any thing too hard for the Lord Gen. 18. 14. With God nothing is impossible Luk. 1. 37. He is able to do exceeding abundantly beyond all that we can either ask or thinke Eph. 3. 20. He is able even to subdue all things unto himself Phil. 3. 21. 2. All the power that is in all the creatures is from God and therefore in a more eminent manner in God The great Behemoth that is as is supposed the Elephant whose strength is in his loines and whose force is in the navell of his belly Who moveth his taile like a Cedar Whos 's bones are as strong pieces of brasse and like barres of iron Job 40. 16 17 18. This great Behemoth I say is but one though amongst such-like creatures the chief one of the wayes or works of God Job 40. 19. He that made him can make his sword to approach unto him Ibid. Though he be never so strong yet he hath his strength from God who therefore is stronger and can subdue him Yea further all the power that all the creatures have is Gods power not onely as from him but also as subservient to him he ordereth it and maketh use of it as he pleaseth The Angels that excell in strength do his Commandements hearkning to the voice of his word Psa 103. 20. Nebuchadnezzar that had such majesty and such might that all People Nations and Languages trembled and feared before him whom he would he slew and whom he would he kept alive whom he would he set up and whom he would he put downe Dan. 5. 19. even he was but Gods servant as God doth call him Ier. 25. 9. 27. 6. God made him an instrument to execute his will and to fulfill his pleasure They wrought for me saith God speaking of Nebuchadnezzar and his Army when they had destroyed that rich and strong City Tyrus Ezek. 29. 26. The strength of Bears and of Lions God useth at his pleasure 2 King 2. 24. 17. 25. So the inanimate creatures which are of most force and might as fire and haile snow and vapour and stormy wind they doe but fulfill his Word Psal 148. 8. Furthermore God can inhibit and restrain the force and fury of the creatures that they shall not put forth themselves nor act at all except he pleaseth He stopped the mouthes of the Lions that they could do nothing unto Daniel Dan. 6. 22. He curbed and kept in the rage of the fire that it could have no power over the three young men Dan. 3. 27. Againe God can lift up the creature above it self and make it act above its power when he pleaseth He made one repast sufficient for Eliah to go in the strength of it forty daies and forty nights 1 King 19. 8. with five barley loaves and two small fishes he satisfied many thousands and caused much to remain also of the fragments Ioh. 6. 5. c. Finally God can make the creatures work even quite contrary to their nature He made the waters to divide themselves and to stand on heaps as if they had been walls of brasse or of marble Exod. 14. 21 22. He made the Sun to stand still Iosh 10. and to go back Esa 38. He made clay a meanes to open the eyes of him that was blind Joh. 9. 6. This may sufficiently demonstrate that God is Almighty Ob. But there are some things which God cannot do He cannot deny himself 2 Tim. 2. 13. He cannot lie Tit. 1. 2. Ans Some things imply imperfection as sin death mutability and the like these things are not compatible unto God being inconsistent with his perfection the not being able to do such things doth not derogate from his power nor argue any inability in him but the contrary For indeed he could not be Almighty as he is Deus dicitur omnipotens faciendo quod vult non patiendo quod non vult Quod si ei accideret nequaquam esset omnipotens Vnde propâ—erea quaedam non potest quia omnipotens est Aug. de Civ Dei l. 5. c. 10. if he could do or rather suffer things of that nature God saith Austine is said to be Almighty in doing what he will not in suffering what he will not for if he were subject to that he were not Almighty And therefore because God is Almighty there are some things that he cannot do viz. such things as argue imperfection For as Aquinas saith well though in word and expression those things Quaedam sunt quae dicunt potentiam quantum ad modum dicendi dicunt tamen impotentiam à parte rei Aquin. seem to import power yet in deed and in truth they import weaknesse How weak is thine heart saith the Lord God seeing thou dost all these things the work of an imperious whorish woman Ezek 16. 30. Againe some things imply contradiction as to make that which is past not to be past that which is whiles it is not to be and the like These things also do not fall under the power of God yet neither is this any diminution or aabatement of his power God is the God of truth Esa 65. 16. but both parts of a contradiction cannot be true If it be true that a thing is past it cannot be true that it is not past Whosoever saith Austine Quisquis dicit si Deus omnipotens est faciat ut quae facta sunt facta non fuerint non videt hoc se dicere si Deus omnipotens est faciat ut ea quae vera sunt eo ipso quòd vera sunt
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
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
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
the way as he stiles himself Ioh. 14. 6. was not then in the time of the Law so clearly revealed as now he is in the time of the Gospell before he was set forth more darkly under types and figures but now is plainly preached And so much for this second Opinion touching Christs descent into hell Thirdly some taking the word hell for the The third Opinion hell of the damned the â—ace where the damned are in torment which is the most usuall acception of our English word hell conceive and maintain that when Christ died his soul went thither there to triumph over Satan in his own Palace and this they hold to be the meaning of that in the Creed He descended into hell But that ever Christ was in that hell I can make no part of my Creed for I see nothing in Scripture upon which faith must be grounded for it but much against it 1. The Hebrew word Sheol and the Greek word Hades which are translated hell do not properly signifie the hell of the damned but are of a more large extent as I shall shew hereafter 2. The foure Evangelists as we use to call them Matthew Mark Luke and John writing professedly the History of our Saviour Christ from his Incarnation to his Ascension do neither directly nor by consequence neither expressely nor implicitely record any such thing as his going to hell as hell is taken for the place of torment And it is observable that S. Luke in his Preface to his Gospell tells Theophilus that he did write unto him that he might know the certainty of those things wherein he had been instructed Luke 1. 4. wherein he had been catechised as according to the Originall it doth sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that Christs descending into hell in this sense whereof S. Luke makes no mention was no part of Theophilus his Catechism 3. S. Paul rehearsing the chiefe heads of the Gospel which he preached to the Corinthians mentioneth Christs death and buriall and his resurrection 1 Cor. 15. 1 2 3 4. but for his going to hell according to this Exposition he neither expresseth nor implyeth any such matter So that it was no part of the Gospell which Paul preached to the Corinthians and yet there was no deficiency in his preaching it was sufficient to save them v. 2. 4. These words of the Text in hand Thou wilt not leave my soul in hell together with S. Peters comment upon them Acts 2. shew that by hell is not to be understood the hell of the damned according to this Exposition For 1. It is spoken of as a great benefit a matter of joy and rejoycing that Christs soul was not left in hell Therefore my heart is glad and my glory my tongue Acts 2. 26. rejoyced my flesh also shall rest in hope for thou wilt not leave my soul in hell c. Psal 16. 9 10. But is it to be accounted such a benefit such a matter of joy and gladnesse for one not to be left in that place to which he goeth to that end that he may triumph over his adversaries whom he hath conquered as they that imbrace this Exposition say that Christ went to the hell of the damned there to triumph over the Devills 2. S. Peter Acts 2. 31. saith David in these words Thou wilt not leave my soule in hell did speak of Christs Resurrection and so to that purpose to prove the Resurrection of Christ S. Paul Acts 13. 35. doth cite the later part of the Verse Thou wilt not suffer thy holy one to see corruption But Christs Resurrection though it presuppose his being in hell in some sense yet not in that sense as hell is taken for the place where the damned are in torment Christ might well enough as he did rise againe and yet never be in that hell 3. That hell that Christ was not left in David was left in else S. Peter could not argue as he doth that David in these words Thou wilt not leave my soule in hell spake of Christ and not of himselfe for that the words being understood of David are not true but most true as understood of Christ Men and brethren said Peter to the Jews let me freely speak unto you of the Patriarch David that he is both dead buried and his Sepulchre remaineth with us to this day therefore being a Prophet and knowing that God had sworne with an oath to him that of the fruit of his loines according to the flesh he would raise up Christ to sit upon his Throne He seeing this before spake of the Resurrection of Christ that his soul should not be left in hell nor his flesh see corruption Acts 2. 29 30 31. By Davids Sepulchre remaining with them to that day S. Peter means that David was left in the hell which he speaks of and therefore did not speak of himself but of Christ who was not left in it So S. Paul having cited the words immediately following these of the Text Thou shalt not suffer thy holy one to see corruption he also proveth that this was meant of Christ and not of David For David saith he after he had served his own generation by the will of God fell on sleep and was laid with his fathers and saw corruption But he whom God raised again saw no corruption Acts 13. 35 36 37. David spake not of himself but of Christ when he said Thou wilt not suffer thy holy one to see corruption because David did see corruption but Christ did not see it so David spake not of himself but of Christ when he said Thou wilt not leave my soul in hell because Davids soul was left in hell but Christs soul was not left in it This is the Apostles argument which necessarily evinceth that by hell here spoken of is meant some other thing then the place of torment for Davids soule was not left in that hell it never came into it that hell belonging not to the godly and elect but to the wicked and reprobate Therefore neither is this the hell in which as the words imply Christs soule was for a while though it did not remaine there 5. This Exposition of Christs descending into the hell of the damned there to triumph makes his descending into hell a part of his exaltation for it 's ones exaltation to triumph over his enemies But Christs descending into hell expressed in the Creed and intimated in the Scripture was a part of his humiliation Thou wilt not leave my soul in hell surely it was a part of Christs humiliation to be there seeing he speaks of it as a benefit and an argument of his joy and gladnesse as before noted that he was not to be left there Besides Christs Resurrection was the beginning and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Demonst Evang. lib. 10. the first step of his exaltation therefore what went before his Resurrection as his descending into hell did belonged to his humiliation
18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified â—oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves tâ— confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our
forth to the day of wrath Job 21. 30. Pull them out as sheep for the slaughter and prepare them for the day of slaughter Jer. 12. 3. When I thought to understand this it was too painfull for me untill I went into the Sanctuary of God then understood I their end Surely thou didst set them in slippery places thou castedst them down into destruction How are they brought into desolation as in a mâ—ment They are utterly consumed with terrors As a dreame when one awaketh so O Lord when thou awakest thou shalt despise their image Psal 73. 16 17 18 19 20. Therefore fret not thy self because of evill doers neither be thou envious against the workers of iniquity For they shall soon be cut down like the grasse wither as the green herb Psa 37. 1 2. 2. We are apt to be troubled at the disorder and confusion that is in the world that much sin and wickednesse doth passe without controle that judgement is perverted the righteous are condemned and the wicked justified But let us consider that there is a judgement to come which will rectifie all and set all straight I saw under the Sun saith Solomon the place of Judgement that wickednesse was there and the place of righteousnesse that iniquity was there I said in mine heart God shall judge the righteous and the wicked for there is a time there for every purpose and for every worke Eccl. 3. 16 17. If thou seest saith he the oppression of the poor and violent perverting of judgement and justice in a Province marvell not at the matter for he that is higher then the highest regardeth the matter and there be higher then they Eccles 5. 8. 3. The godly are subject here to slanders calumnies and defamations But let them consider that the day is coming when all foul and falsle aspersions that were cast on them shall be wiped off and their innocency be made manifest unto all Commit thy way unto the Lord trust also in him and he shall bring it to passe And he shall bring forth thy righteousnesse as the light and thy judgement as the noon day Psal 36. 5 6. But with me it is a very small thing that I should be judged of you or of mans Judgement But he that judgeâ—h me is the Lord 1 Cor. 4. 3 4. 4. Persecution which the godly here indure is sometimes bitter and grievous unto them But this saith the Apostle is a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdom of God for which ye also suffer Seeing it is a righteous thing with God to recompense tribulation to those that trouble you And to you who are troubled rest with us when the Lord Jesus shall appear from Heaven c. 2 Thes 1. 5 6 7. c. Be patient therefore brethren saith S. James unto the coming of the Lord Behold the husbandman waiteth for the precious fruit of the Earth and hath long patience for it untill he receive the former and the latter rain Be ye also patient stablish your hearts for the coming of the Lord draweth nigh Iames 5. 7 8. And so much for this Doctrine That all generally shall be judged The five and twentieth SERMON THe second point to be considered from the Text is this That Christ is he who must be the Doct. 2 judge of all both the quick and the dead The Text is clear and expresse for this and so also the Scripture in many other places I charge thee before God and the Lord Iesus Christ who shall iudge the quick and the dead at his appearing and his Kingdom 2 Tim. 4. 1. We must all appear before the iudgment seat of Christ 2 Cor. 5. 10. We shal all stand before the iudgment seat of Christ Rom. 14. 10. In the day when God shall judge the secrets of men by Iesus Christ Rom. 2. 16 Because he hath appointed a day wherein he will iudge the world in righteousnesse by that man whom he hath ordained whereof he hath given assurance unto all men in that he hath raised him from the dead Act. 17. 31. For the Father judgeth no man but hath committed all judgement to the Son Ioh. 5. 22. And hath given him authority also to execute iudgment because he is the Sonne of man v. 27. Quest. But how is it said that the Father judgeth no man the contrary is affirmed by S. Peter If ye call on the Father who without respect of persons iudgeth according to every mans work c. 1 Pet. 1. 17. Answ It is not meant that simply and absolutely the Father judgeth no man but only in some respect that is the Father judgeth no man immediately by himselfe but mediately by Christ as the Apostle sheweth Rom. 2. 16. Act. Ferus on Ioh. 5. 22. 17. 31. In judgement as some observe four things are to be considered 1. The judiciary power and authority 2. an inward approbation of good and detestation of evill 3. a retribution of reward 3. an outward sitting in judgement and pronouncing of sentence in respect of the three first particulars the last judgement is common to the whole Trinity the Father the Son and the Holy Ghost but in respect of the fourth and last particular it is proper and peculiar unto Christ Quest But again it may be said Christ being one and the same God with the Father Ioh. 10. 30. how hath he this authority assigned unto him All things that the Father hath are mine saith Christ Joh. 16. 15. Divers of the Ancients understand it so that Hilary Chrysostomand Theophylact See Iansenius in Concord the Father begetting the Son and communicating the divine nature unto him in that respect gave him authority to execute judgement In which sense it is said As the Father hath life in himself so hath he given to the Son to have life in himself Joh. 5. 26. But Austin justly disliketh this exposition for so it could not be said The Father iudgeth no man For as the Father begetteth the Son who is equall to the Father so the Father judgeth together with the Son the one judgeth in like Secundum hoc enim quòd Pater aequalem genuit Filium judicat eum Filio Aug. Opera Trinitatis ad extra sunt indivisa manner as the other For the works of the Trinity that are without are common to all the three Persons In this respect therefore he saith it is to be understood that the Father hath committed all iudgment to the Son in that the Secundum hoc ergò dictum est quòd in judicio non in formâ Dei sed in formâ Filii hominis apparebit Aug. Son shall appear in judgement not in the forme of God but in the form of man And this he well confirms by that He hath given him authority to execute iudgement because he is the Son of man Joh. 5. 27. The power of judging Pater Filio potestatem judicandi
the Holy Ghost we can know nothing viz. of the things of God the things that concern salvation For what man knoweth the things of a man save the spirit of man which is in him even so the things of God knoweth no man but the spirit of God Now we have received not the spirit of the world but the spirit which is of God that we might know the things that are freely given unto us of God 1 Cor. 2. 11. 12. v. 14. But the naturall man who is destitute of Gods spirit receiveth not the things of the spirit of God for they are foolishnesse unto him neither can he know them for they are spiritually discerned 2. Without the Holy Ghost we can do nothing viz. that is pleasing unto God Not pray for the Holy Ghost is the spirit of grace and of supplications Zach. 12. 10. Likewise the spirit also helpeth our infirmities for we know not what we should pray for as we ought but the spirit it self maketh intercession for us with groanings that cannot be uttered And he that searcheth the hearts knoweth what is the mind of the spirit because he maketh intercession for the Saints according to the will of God Rom. 8. 2â— 27. So neither can we without the Holy Ghost rightly hear the word or receive the Sacrament or perform any other duty whatsoever For the Holy Ghost being the Spirit of grace without the Holy Ghost we can have no grace and we must have grace whereby to serve God acceptably Heb. 12. 28. Whatsoever service is performed by the unregenerate who are not indued with Gods spirit though in it self considered it is pleasing unto God yet as done by them God is not pleased with it They that are in the flesh cannot please God Rom. 8. 8. 3. Without the Holy Ghost we can enjoy nothing viz. that is truly good for us The Holy Ghost being the Spirit of Christ and of God we can have no communion with Christ nor with God but by the Holy Ghost The Holy Ghost being the spirit of life the spirit of grace the spirit of glory without the holy Ghost we can have no life neither of grace here nor of glory hereafter therefore we have that hope which maketh not ashamed because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us Rom. 5. 5. This may suffice to demonstrate what a desirable thing the communion of the holy Ghost is Vse 1. And if it be so then O the wretched folly and madnesse of many who desire and labour for any thing rather then for this communion Let Elisha or whosoever will seek a double portion of the spirit so they may have a double portion of the things of the world of the profits pleasures and honours of it it 's all they desire If the holy Ghost in the mouths of his Miâ—â—â—ters strive with them they oppose and resist him all they can Ye stiff-necked and uncircumcised in heart and ears you do alwaies resist the Holy Ghost as your Fathers did so do ye Act. 7. 51. If the holy Ghost insinuate himself a little into them putting good motions into them presently they quench the spirit which the Apostle bids Christians beware of 1 Thes 5. 20. saying Quench not the spirit that is the good motions of the spirit which like sparks are kindled within you If the holy spirit begin to search them and to discover their sins unto them and to put them in mind of their estate to God-ward they are weary of such a guest Like Felix who when Paul reasoned before him of righteousnesse and temperance and judgment to come trembled and said Go thy way for this time when I have convenient season I will send for thee Act. 24. 25. They judge this spirit to be a spirit of melancholy and therefore to drive it away they betake themselves to their merry company wine strong drink and the like This is all that many do care for the communion of the holy Ghost Some will say but we desire this communion more then so It is well but let all take heed of deceiving themselves as we are all apt to do Let our desire of this communion be proved rather then presumed and so I come to a second use of the point viz. for examination and triall Vse 2. Secondly therefore let us examin and try our selves whether the Communion of the holy Ghost which is so much to be desired be an object of our desires or no and let us try it thus 1. Are we sensible of the want of the spirit They that do not feel the want of a thing will never desire to enjoy it When Elisha desired of Eliah that he might have a double portion of his spirit Thou hast asked a hard thing said Eliah unto him Neverthelesse if thou see me when I am taken from thee it shall be so unto thee but if not it shall not be so 2 King 2. 10. Upon which answer of Eliah Bernard hath a no lesse Nunqnam absque conscientiâ nostrâ magistra unctio tollatur â— nobis si duplicato munere volumus non fraudari Bern. pious then elegant observation viz. that the spirit of God must never be absent from us but so that we are sensible of it if we would have the spirit to be doubled upon us 2. Do we affect those in whom is found the manifestation of the spirit they that are carnall love those that are carnall and so will they that are spirituall love those that are spirituall This is a speciall evidence of the holy Ghost dwelling in us if we delight in those in whom the gifts and graces of the holy Ghost do appear and shine forth David having much of Gods spirit in him and desiring still more calls the Saints excellent and professeth that all his delight was in them Psal 16. 3. And it is said of Barnabas that when he came to Antioch and had seen the grace of God which was there bestowed upon believers he was glad and exhorted them all that that with purpose of heart they would cleave unto the Lord And the reason follows immediately why he was thus affected For he was a good man and full of the Holy Ghost Act. 11. 23. 24. 3. Are we carefull to use the means whereby to obtain the spirit It is but a fained and frivolous desire that doth not put forth it self in endeavours to obtain the thing desired Some pretend above others to magnifie the Spirit and to be all for the spirit yet vilifie the word which is the means whereby to obtain the spirit Surely the spirit which such vaunt of is none of Gods spirit but their own spirit not a spirit of illumination but of illusion not spiritus veritatis the spirit of truth but spiritus virtiginis a spirit of giddinesse Isai 19. 14. or as we read it a perverse spirit For God in his Covenant with his people joyneth his spirit