shall set on thee to hurt thee Acts 18. 9 10. And he is able to save from spirituall enemies From sin Thou shalt call his Name Jesus for he shall save his people from their sinnes Mat. 1. 21. From the Law Christ hath redeemed us from the curse of the Law c. Gal. 3. 13. From death The last enemy that enemy that holdeth out to the last that shall be destroyed is death 1 Cor. 15. 26. And v. 54. c. When this corruptible shall have put on incorruption and this mortall shall have put on immortality then shall be brought to passe the saying that is written Death is swallowed up in victory O Death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be unto God that giveth us victory thorough Iesus Christ our Lord. From the Devill He came to bruise the head of that old Serpent as was promised in the beginning Gen. 3. 15. Forasmuch as the children are partakers of flesh and blood he likewise took part of the same that thorough death he might destroy him that had the power of death that is the Devill Heb. 2. 14. 4. He is able to save not only for a while but for ever Israel shall be saved in the Lord with an everlasting salvation Esa 45. 17. He is the Author of eternall salvation unto all them that obey him Heb. 5. 9. He hath obtained eternall redemption for us Heb. 9. 12. 5. He is able to save not only privatively so as to remove all evil from us but also positively so as to confer all good upon us Had Ioseph only been delivered out of prison he would have thought it no small favour this was all that he requested the chief Butler to do for him when he had so comfortably interpreted his dreame unto him But think on me when it shall be well with thee and shew kindnesse I pray thee unto me and make mention of me unto Pâ—araoh and bring me out of this house Gen. 40. 14. But that he should be so advanced as he was this was much more Now whosoever believeth in Christ shall thorough him not only not perish but also shall have eternall life Joh. 3. 16. Reasons why Christ is such a powerfull and sufficient Saviour 1. Because of the dignity of his Person He is the mighty God as he is stiled Esa 9. 6. therefore he must needs be a mighty Saviour God with his own blood did purchase his Church as it is said Acts 20. 28. The blood of Christ is the blood not of a meer man but of that person that is as well God as man and therefore that blood must needs be of infinite value it must needs be of sufficient force to purchase the Church and to work the redemption of it 2. Because both of the greatnesse and also of the willingnesse of his suffering He was wounded for our transgressions he was bruized for our iniquities c. Isai 53. 5. And v. 10. it 's said that his soule was made an offering for sin and therefore he shall see his seed and v. 11. He shall see of the travell of his soul and shall be satisfied Therefore doth my Father love me saith Christ 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 self Ioh. 10. 17 18. 3. By the vertue of his Resurrection Hereby he hath made it appear that our debt is discharged and Gods justice satisfied He was delivered viz. unto death for our offences and rose again for our justification Rom. 4. 25. Who is he that condemneth it is Christ that died yea rather that is risen againe Rom. 8. 34. Blessed be God and the Father of our Lord Iesus Christ who hath begotten us again unto a lively hope through the Resurrection of Iesus Christ from the dead 1 Pet. 1. 3. 4. By the power of his Ascension He ascended up into heaven to make way for us I go to prepare a place for you saith he Ioh. 14. 2. and in this respect he is called our fore-runner Heb. 6. 20. 5. By the efficacy of his Intercession Being ascended into heaven and sitting at Gods right hand he maketh intercession unto God for us presenting unto him the merit of his death which he suffered for our sinnes * See Heb. 9. 24. And this reason is alledged why Christ is able to save to the uttermost all that come unto God by him because he ever liveth to make intercession for them So Rom. 8. 34. Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Vse 1. Now if Christ be such a powerfull and sufficient Saviour then the more injurious are they of the Church of Rome both unto Christ and unto Christians in setting up other Saviours besides Christ as if he alone were too weak and insufficient to save us But as the Gentiles being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had many Gods were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had no God at all but were without God in the world Eph. 2. 12. so they that will needs have many Saviours have indeed no Saviour they that will not be content with Christ alone for salvation shall neither have salvation by him nor by any other for there is none other by whom to have it There is not salvation in any other for there is none other Name under heaven given among men whereby to be saved Acts 4. 12. If you will not believe that I am he ye shall die in your sins Ioh. 8. 24. Wherefore do you spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat that which is good and let your soul delight it self in fatnesse Incline your ear and come unto me hear and your soul shal live c. Esa 55. 2 3. It was the saying of one of the Martyrs in Queen Maries daies and it must be one principall part of our Creed None but Christ none but Christ. Vse 2. Again there being such power and sufficiency in Christ to save here is comfort for all sin-sick soules for all distressed consciences here is incouragement for them to come unto Christ and to roll themselves upon him He is a Physitian able to cure them be their maladies never so great never so grievous He cured Matthew a Publican Zacheus chief of the Publicans Paul a persecutor Mary Magdalen that was possessed with seven Devills and the Thief on the Crosse when he was at the point of death which he suffered for his lewdnesse Doubt not therefore whosoever thou art but he can cure thee also come unto him and say as the Leper did Lord if thou wilt thou canst make me clean Mat. 8. 2. and assuredly Christ will say unto thee
29 30 31 49. 29. c. And 50. 26. But that was not out of any superstitious opinion that they had as if the welfare of their souls did depend upon the place where they were buried but only to shew that they died in faith being fully assured that God would at length perform what he had promised viz. that he would give them in their posterity the Land of Canaan God will surely visit you said Joseph speaking of this very thing Gen. 50. 25. And besides they looked on Canaan not as a bare earthly Countrey but as a type of heaven To conclude therefore let it be our care to live and to die in faith and then however it fare with us in respect of buriall we are happy our souls enter into â—lisse immediately 2 Cor. 5. 1. And so also shall our bodias at length be made parâ—akers of it 1 Cor. 15. 53. THE SEVENTEENTH SERMON PSA 16. 10. Thou wilt not leave my soul in hell THe Article of Christs descending into hell is grounded upon this Text wherein as S. Peter shews Act. 2. 25. c. David spake concerning Christ And therefore Austin might Quis nisi infidelis negaverit fuisse apud inferos Christum Aug. Epist 99. wel say who but an infidel wil deny that Christ was in hell For this that Christs soul should not be left in hell doth necessarily presuppose that his soul was in hell For it is most irrational and absurd to say that one shall be left there where he never was nor should be All therefore as Bellarmine observes Omnes conveniunt quòd Christus aliquo modo ad inferos descenderit Bell. de Christi anima lib. 4. cap. 6. agree in this that Christ some way in one sense or other was in hell But for the manner how Christ was in hell there is much difference among Divines and all arises from the word hell which some take in one sense and some in another I shall as briefly and perspicuously as I may set down the several opinions that there are about this point confuting those which I hold to be erroneous and confirming that which I judge to be true First therefore because the word Hell is sometimes The first opinion about Christs descending into hell in Scripture used metaphorically for most great grievous affliction which is indured here in this life the sorrows of hell compassed me about saies David Psal 18. 5. So Psal 116. 3. The pains of hell got hold on me Some by Christs descending into hell spoken of in the Creed understand the inward sufferings of Christs soul which of all his sufferings were most grievous But to omit other arguments against this opinion it is sufficiently overthrown by this that these words of David Thou wilt not leave my soul in hell as cited and expounded by Peter in the second of the Acts are the ground of that Article in the Creed for else it hath no ground in Scripture as I think I am sure there is no place which doth so clearly hold out unto us by necessary consequence Christs being in hell as this doth And therefore though Calvin a prime Author of this first opinion and a man most deservedly renowned in the Church of God spake consentaneously to his opinion when in his Commentary upon this sixteenth Psalm he liked not that upon occasion of these words of David any should fall upon the point of Christs descending into hell which is mentioned in the Creed yet I can by no means assent unto him For if not these words of David which we have now in hand no place in all the Scripture I dare say will afford occasion to treat of the Article But it appears that Calvin being a man very acute did well perceive that these words of David Thou wilt not leave my soul in hell as commented upon Act. 2. will not admit that Christs descending into hell should be expounded of the sufferings of Christs soul For by hell in the words of David must needs be meant something that concerned Christ when he was dead Peter tells us that in those words Thou wilt not leave my soul in hell David spake of the Resurrection of Christ Act. 2. 31. Now if this that Christs soul should not be left in hell import that Christ should rise from the dead then it must necessarily follow that Christs being in hell which is implied in Davids words imports something that concerned him being dead And consequently the sufferings of Christs soul which were before his death cannot be meant by it Secondly the Papists take hell here for Limbus The second opinion Patrum as they call it a place where they say the souls of the godly that died before Christ were For they divide hell into four severall regions 1. The hell of the damned the place of eternall torment 2. Purgatory where they say the souls of such are as were not sufficiently purged from their sins whiles they were upon earth and therefore for the thorough purging of them are there in torment equall for the time to that of the damned 3. Limbus Infantium a place where they place such Infants as die without baptisme whom they make to suffer the losse of heaven and heavenly happinesse but no pain or torment 4. Limbus Patrum where in like manner the Fathers before Christ as they hold were suffering no pain but only wanting the joys of heaven To that place say they did Christs soul when it was separated from his body descend to deliver the souls from thence and to carry them to heaven this is their opinion and their exposition of the Article of Christs descending into hell But not now to contest with them about those other regions of hell viz. Purgatory and Limbus Infantium as for this Limbus Patrum it is a place of their own devising we see no ground for it in Scripture but strong reasons against it For 1. Christs death was efficacious to believers before his coming as well as it is now since his coming Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. We believe that thorough the grace of our Lord Jesus Christ we shall be saved even as they said Peter speaking of those that were before Christ He doth but equall us to them in point of salvation thorough Christ 2. The faithfull before Christ did account this life upon earth a pilgrimage and did expect heaven as their country when this life was ended These all died in faith it is spoken of Abraham Isaac and Jacob having not received the promises that is the things promised but saw them afar off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth For they that say such things declare plainly that they seek a Countrey And truly if they had been mindfull of that country from whence they came out they might have had opportunity to have returned But now they
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
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
dissemble that the adversaries of the Doctrine concerning the Trinity do except against this place as not written by S. John nor any part of the Scripture and they have some colour for this exception For it is confessed that in some Greek copies these words are not extant nor in the Syriack Translation which is ancient and of good account as likewise that Chrysostome and some other ancient writers in their Commentaries upon the Epistle make no mention of these words which argues that they did not find them in those books which they perused But to this I answer 1. That this Text for the matter contained in it fully agrees with other places of Scripture so that although this Text were not yet the truth which it containeth may otherwise sufficiently be proved 2. Those words in the Verse following in earth shew that these words in the seventh Verse are genuine and not to be omitted for those words in that Verse in earth answer to these in this Verse in heaven 3. Most of the Greek copies have this Text in them and so hath the vulgar Latine Translation Hierome also as ancient as Chrysostome reads it as part of the Epistle and so doth Cyprian Cyprian de vint Eccles one more ancient then them both neither doth it appear that these words were ever questioned untill after such time as the Arrian Heresie impugning the Divinity of Christ was growne up so that it is most probable that as Hierome and others conceive these words were scraped out by the Arrians as making sore against them and so came to be wanting in some copies and to be omitted by some Commentators The Heresie of the Arrians for a while prevailed Ingemuit orbis se miratus est factum esse Arrianum Hieron much and bore great sway in the world especially in the Eastern parts of it And it hath been the wicked policy and practice of Heretikes to expunge such places of Scripture as were most pregnant against them which they might do in some copies though not in all Tertullian chargeth Marcion an Arch-heretike with this crime and thereupon calls him the Mouse of Pontus the Countrey of which Marcion was because like a Mouse he gnawed the Scriptures and cut away some part of them so farre as he was able Gods prooidence and goodnesse towards his Church is to be admired in preserving the Scripture notwithstanding all the machinations and devices of heretiques and other professed adversaries to abolish it And thus much for the vindication of the Text. I will not stand about the coherence of the words but something must be said for the explication of them There are three viz. three Persons which are presently after expressed that beare witnesse in heaven viz. to the truth spoken of v. 6. namely that Christ came both by water and blood both to sanctifie and to justifie and to be a perfect Saviour of his people from their sins by taking away both the staine and the guilt of them The Father the first person of the Trinity so called in reference to the second Person commonly called the Son The Word that is the Son the second Person of the Trinity for that is here meant by the Word Thus also the second Person is termed Joh. 1. 1. 14. and Revel 19. 13. For there by the Word of God is not meant the Word of God either written or spoken but the substantiall Word Christ the Son of God the second Person of the sacred Trinity as is evident there by the context why the second Person is called the Word is not so clear by the Scripture divers reasons are alledged and some such as seem over-Philosophicall and too remote from the simplicity of the Scriptures That which seems to have most ground in the Scripture is this that the second Person the Son taking upon him the nature of man became the Interpreter of the Father and as his Word making knowne his will unto men No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Joh. 1. 18. These words follow but a little after those wherein this only begotten Son is called the Word so Heb. 1. 2. It 's said that in these last times God hath spoken unto us by his Son In this respect may the Son be called the Word or because he is the Word or * In the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word is also put for thing and so in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 20. 3 Acts 8. 21 5. 6. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk ◠thing so much spoken of by the Prophets To him give all the Prophets witnesse Act. 10. 43. Howsoever this is clear and this may suffice that by the Word both in the Text and elsewhere in the Scripture the Son is meant And the Holy Ghost The third Person of the Trinity called the Spirit the holy Spirit or the Holy Ghost God as God is a Spirit Joh. 4. 24. and so is holy and therefore this appellation of Spirit and holy Spirit or Holy Ghost belongs also to the Father and to the Son yet it is more peculiarly attributed and in a manner appropriated to the third Person why it is so I will not now stand to inquire And these three are one Some most Orthodox expound it thus agree in one as it is expressed of those other three that beare witnesse in earth v. 8. And this is true yet the phrase used here differing from that which is used v. 8. I see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 8. not that they are to be taken as equivalent and importing both one and the same thing some one or two copies indeed are said here to have the same phrase as v. 8. but generally it is otherwise Unum sunt not in unum and so Cyprian read it are one not agree in one and he was before the time of Arrius by whom or by some of whose sect probably this place was either razed out or corrupted This therefore is the meaning of the words and so much the phrase imports that these are essentially and substantially one that they are one essence and one substance one God This Exposition is agreeable to other places of Scripture to the words themselves and is generally imbraced From the words thus explicated there ariseth Doct. this Doctrine That the Father the Son and the Holy Ghost are three distinct Persons yet but one and the same God First they are three dictinct Persons differing each from other so that the Father is not the Son nor the Holy Ghost neither is the Son the Holy Ghost they are clearly distinguished Mat. 3. 16 17. And Jesus when he was baptized went up straitway out of the water and loe the heavens were opened unto him and he saw the Spirit of God descending like a Dove and lighting upon him And loe a voyce from heaven
built so the great house of the world that comprehends all things in it had God for the builder or maker of it Hence then the conclusion is this That God is Doct. he who made all things In the beginning God made Heaven and Earth saith Moses Gen. 1. 1. And then he shews distinctly how all the severall kinds of creatures were made of God So Neh. 9. 6. Thou even thou art Lord alone thou hast made Heaven the Heaven of Heavens with all their host the Earth and all things that are therein the Seas and all that is therein And Revel 4. 11. Thou hast created all things and for thy pleasure they are and were created Moses writing of the Creation makes no expresse mention of the Angels It seems that his purpose was onely to expresse the Creation of things visible yet they may be implicitly mentioned in the word Heaven thereby being meant all things in heaven all the host of heaven as it is expressed Gen. 2. 1. Neh. 9. 6. Now by the host of heaven are meant both the Sun Moon and Stars Deut. 4. 19. and also the Angels 1 King 22. 19. Howsoever though it be not so cleare when the Angels were created yet the Scripture is expresse for this that they were created and that they also as all other things are Gods creatures Praise ye him all his Angells Let them praise the Name of the Lord for he commanded and they were created Psa 148. 2. 5. By him were all things created that are in heaven and that are in earth visible and invisible whether they be Thrones or Dominions or Principalities or Powers c. Col. 1. 16. The light of naturall reason is sufficient to demonstrate that God made the world the heaven and earth and all things therein for whatsoever is must either be of it self or be made by some other if it be of it self then it is God for only God is of himself if it be made by some Quòd Deus mundum fecerit nulli tutius crededimus quà m ipsi Deo Aug. de Civit. Dei l. 11. c. 4. Opera Trinitatis ad extra sunt indivisa other then either by God immediately or by that which was made by God so that either immediately or mediately all things are of him But as Austine saith that God made the world we do not more safely believe any then God himself His testimony is above all other arguments and ratiocinations whatsoever Through faith we understand that the worlds were framed by the word of God Heb. 11. 3. The work of the Creation is common to all the three Persons To the Father To us there is but one God the Father of whom are all things 1 Cor. 8. 6. to the Son All things were made by him Joh. 1. 3. By him were all things created c. Col. 1. 16. to the Holy Ghost The Spirit of God hath made me Job 33. 4. Vse 1. Hence let us see and consider the excellency of God and so give him the glory due unto him God is excellent Psal 8. 1. and because of his excellency he is to be glorified Psal 148. 13. Now Gods excellency appears by the creation of the world the world is a glasse wherein to behold Gods excellency His eternall power and Mundus est speculum Deitatis Godhead are clearly seen from the creation of the world being understood by the things that are made Rom. 1. 20. The heavens declare the glory of God Psal 19. 1. His glory is above the earth and Pulchra terra pulchrum coelum sed pulchrior ille qui fecit illa heaven Psal 148. 13. Whatsoever excellency is in any thing is from God and consequently much more in God and therefore the glory of all must be given unto God For of him and through him and to him are all things to whom be glory for ever Amen Rom. 11. 36. Blessed be thy glorious Name which is exalted above all blessing and above all praise Thou even thou art Lord alone thou hast made heaven c. Neh. 9. 5 6. Thou art worthy O Lord to receive glory and honor and power for thou hast created all things c. Revel 4. 11. More particularly by the Creation of the world we may see 1. The excellency of Gods power that could make all things of nothing Philosophy tells us that nothing is made of nothing It is true in respect Ex nihilo nihil fit of naturall agents they must have some matter to work upon else they can do nothing But Divinity tells us that all things were made of nothing that things which are seen were not made of things which do appear Heb. 11. 3. This is most true in respect of God a supernaturall agent By this God shewes himself to be God doing that which none can do but he One saith excellently If any besides One shall say I am God he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew us such a world as this is and say this is mine of my making The Lord saith David is great and greatly to be praised he is to be feared above all gods for all the gods of the Nations are Idols but the Lord made the Heavens Psa 96. 4 5. The gods saith Jeremie that have not made the Heavens and the Earth even they shall perish from under these Heavens He hath made the earth by his power Jer. 10. 11 12. 2. The excellency of Gods wisdome who could make such an infinite variety of creatures and not the least or meanest of them but to have its use and office in the universe He hath established the world by his wisdome and hath stretched out Deus cum sit bonum nullo indigens bono non nisi ex benigno honitatis suae affectu mundum creavit Aug. Confess the heavens by his discretion Jer. 10. 12. 51. 15. O Lord how manifold are thy works in wisdome hast thou made them all Psal 104. 24. 3. The excellency of Gods goodnesse Thou art good and doest good saith David unto God Psal 119. 68. This was it that moved him to make the world not that he had any need of the creatures for from all eternity he was most blessed and happy in himself but that he might communicate his goodnesse to the creatures The earth is full of the goodnesse of the Lord saith David Psal 33. 5. And again The earth is full of thy riches so is this great and wide Sea c. Psal 104. 24 25. Moses saith of the severall things that God made God saw that it was good and of them all collectively that they were very good hereby intimating unto us as Austine observes that there was no Scriptura per omnia Dei opera subjungens Et vidit Deus quia bonum est completisque omnibus inferens Et vidit Deus omnia quae secit ecce bona valdè nullam aliam causam faciendi mundi intelligi voluit nisi ut bona fierent Ã
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
Christ and the Father are one Joh. 10. 30. That which the Father doth he doth also Joh. 5. 17. 14. 10 11. Therefore Cum eadem fit divina virtus operatio Patris Filii haec duo se mutuò consequuntur quòd Christus fit suscitatus divinâ virtute Patris sui ipsius Aquin part 3. quest 53. art 4. ad 1. these two are so farre from crossing one the other Christ was raised up by the power of his Father and Christ arose by his own power that they confirme one the other they follow one upon the other Vse 3. Thirdly by Christs Resurrection our faith is confirmed in him as a most perfect Redeemer For seeing that Christ died for our sins he as our Surety was arrested by death as Gods Serjeant and cast into the prison of the grave in that he was not still detained there but released and set free it clearly shewes that the debt is discharged Gods justice satisfied and we through faith in Christ reconciled unto God and at peace with him The two Disciples that knew Christ to be dead but knew not that he was risen again seemed to have but small hope of redemption by him We trusted said they that it had been he that should have redeemed â—srael Luk. 24. 21. They did trust so before but now it seems they did in a manner despair of it And indeed had Christ so died as not to rise againe we could have had but a dead hope as I shewed before But now our hope is a lively hope as S. Peter calls it Blessed be God and the Father of our Lord Jesus Christ who according to his abundant mercy hath begotten us again unto a lively hope how by the resurrection of Jesus Christ from the dead 1 Pet. 1. 3. So S. Paul having said that Christ was delivered for our offences and rose again for our justification he addes immediately Therefore being justified by faith we have peace with God through Jesus Christ our Lord Rom. 4. 25. 5. 1. And Acts 13. 38 39. having immediately before confirmed Christs Resurrection he thereupon inferres Be it known unto you therefore men and brethren that thorough this man is preached unto you forgivenesse of sins And by him all that believe are justified c. And Rom. 8. 34. he cryeth out Who is he that condemneth it is Christ that died yea rather that is risen again And Heb. 7. 25. Wherefore he is able to save to the uttermost all that come unto God by him seeing he ever liveth to make intercession for them Vse 4. Fourthly by the Resurrection of Christ we may be assured of our owne Resurrection The Apostle 1 Cor. 15. to convince some among the Corinthians who denied the Resurrection of the dead first proves at large Christs Resurrection and from thence inferreth the resurrection of Christians Now if Christ be preached saith he that he rose from the dead how say some among you that there is no resurrection of the dead But if there be no resurrection of the dead then is Christ not risen 1 Cor. 15. 12 13. And v. 16. For if the dead rise not then is not Christ raised And v. 20. c. But now is Christ risen from the dead and become the first fruits of them that slept For since by man came death by man also came the Resurrection from the dead For as in Adam all die so in Christ shall all be made alive But every man in his own order Christ the first fruits afterward they that are Christs at his coming So 2 Cor. 4. 14. Knowing that he which raised up the Lord Jesus shall raise up us also by Jesus c. And 1 Thes 4. 14. For if we believe that Jesus died and rose again even so them also which sleep in Jesus will God bring with him The force of this inference viz. of the resurrection of Christians from Christs resurrection consists in that near relation and union that is betwixt Christ and Christians he being their head Quod praecessit in caepite impletum erit in corpore Bern. and they his members As in the naturall body though all the members be under water yet the head being above they are safe and there 's no fear of drowning so is it in the mysticall body Christ our head being risen though we his members lie in the dust yet there is a sure and certain hope of our resurrection For the members must be with the head and conformed to it Father I will that they whom thou hast given me be with me where I am said Christ Joh. 17. 24. We know that when he shall appear we shall be like unto him 1 Joh. 3. 2. Christ shall change our vile bodies and shall make them like unto his own most glorious body Phil. 3. 21. THE TWENTIETH SERMON Vse 5. FIftly and lastly as Christ rose corporally so ought we to rise spiritually viz. from the death of sin to the life of grace There is a death of the soul by sin and a resurrection of the soul by grace Awake thou that sleepest and arise from the dead and Christ shall give thee light Ephes 5. 14. And that we must be conformed unto Christ by a spirituall resurrection the Apostle sheweth Rom. 6. 4. Therefore we are buried with him by baptisme into death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life And v. 11. Likewise reckon ye also your selves dead indeed unto sin but alive unto God thorough Jesus Christ our Lord. We must thus be conformed unto Christ by the resurrection of our souls here or els we shall not be conformed unto Christ by the resurrection of our bodies hereafter For though all shall corporally rise again yet not so as to be conformed unto Christ in glory and happinesse No thus shall none rise corporally but only such as now rise spiritually so as to be conformed unto Christ in grace and holinesse Only they that whiles they are upon earth have their conversation in heaven can expect that the Lord Jesus will change their vile bodies and make them like unto his own most glorious body Phil. 3. 20 21. Now if we would know whether we be partakers of this spirituall resurrection we may try and discern it by these marks 1. Heavenly mindednesse If ye be risen with Christ seek those things that are above where Christ sitteth at the right hand of God Set your affections on things above and not on things on the earth Col. 3. 1. 2. 2. Love of Gods children We know that we are passed from death to life because we love the brethren 1 Joh. 3. 14. This is meant of loving the godly eo nomine in that very respect as they are godly not for by ends or carnall respects which they may do who are not godly 3. A sense and feeling of spirituall wants and infirmities VVhere there is such a
21 That he might fill all things with his spirituall presence power which he doth since his ascension shew forth otherwise then he did before Or it may be read as the Margent hath it that he might fulfill all things viz. which were prophecied and fore-told of him as the Apostle shewed immediately before that this was that Christ should ascend upon high and therefore he did ascend that as other things so this Prophecie and prediction concerning him might be fulfilled From the words thus explicated I observe Doct. onely this one point That Christ after his Death and Resurrection did ascend up into heaven Christs ascension was prophecied by David Psal 68. 18. Thou hast ascended up on high This was spoken concerning Christ as the Apostle testifieth Eph. 4. 8. Christ also himself did fore-tell his ascension Joh. 6. 62. What and if you shall see the Son of man ascend up where he was before And Joh. 20. 17. Iesus saith unto her viz. Mary Magdalenâ— to whom he shewed himself after his Resurrection Touch me not for I am not yet ascended to my Father but go to my brethren and say unto them I ascend to my Father and to your Father to my God and to your God Divers of the Evangelists do also record Christs ascension He was received up into heaven Mar. 16. 19. He was parted from them viz. his Disciples and was carried up into heaven Luk. 24. 51. While they beheld he was taken up Acts 1. 9. S. Luke also relates the circumstances of Christs ascension As 1. The time when he ascended viz. forty daies after his resurrection To whom also he shewed himself alive after his passion by many infallible proofs being seen of them forty dayes and speaking of the things pertaining to the Kingdom of God Acts 1. 3. where he giveth two reasons why Christ did continue so long upon earth after his resurrection before he ascended into heaven viz. 1. To confirme unto his Disciples his resurrection and to assure them of the truth of it 2. To instruct them in things pertaining to the Kingdom of God 2. The place where viz. Bethany And he led them out as far as to Bethany c. Luk. 24. 50. Now Joh. 11. 1. it 's said that Bethany was the Town of Mary and her sister Martha that is the towne where they dwelt and had their abode in which sense Bethsaida is called the City of Andrew and Peter Joh. 1. 44. Yet it seems that the place where Christ ascended was not the town called Bethanie but the Tract of Mount Olivet where the Town stood For it is said Acts 1. 12. That the Disciples who were with Christ at his ascension immediately after he was ascended returned unto Ierusalem from the Mount called Olivet It is not likely that Christ would be in a Town when he ascended for then all promiscuously would have seen his ascension whereas only his Disciples were Spectators of it Neither is it said Luk. 24. 50. that Christ led them to Bethanie and there ascended but that he led them out viz. from Jerusalem as farre as Bethanie S. Luke ch 19. v. 29. tells us that as Christ went to his Passion he went by Bethanie so that by the same place by which he went to his Passion he had his ascension And Bethany also signifies as much as the house of affliction if we will ascend up to our Fathers house to heaven it must be by Bethany the house of affliction We must through much tribulation enter into the Kingdom of God Acts 14. 22. 3. The manner how he ascended And it came to passe while he blessed them he was parted from them and carried up into heaven Luke 24. 51. Thus having loved his own that were in the world he loved them to the end Joh. 13. 1. At the very last moment of his abiding here upon earth he blessed those that were with him and in them us and all that belong unto him As he said Ioh. 17. 20. Neither pray I for these alone but for them also which shall believe on me through their word So neither did he blesse them alone but them also which through their word believe in him Again for the manner of Christs ascension it is said Acts 1. 9. That while they his Disciples beheld he was taken up and a cloud received him out of their sight So that Christ did ascend visibly and there were eye-witnesses of his ascension and lest they should have imagined that their senses were deluded or any way have doubted of the truth of Christs ascension two Angels from heaven in the likenesse of men appeared unto them both to confirm Christs ascension into heaven and also to shew that he was not so ascended but that he shall at length come againe viz. at the last judgement And while they looked stedfastly toward heaven as he went up behold two men stood by them in white apparell which also said ye men of Galilee why stand ye gazing up into heaven This same Jesus which is taken up from you into heaven shall so come in like manner as ye have seen him go into heaven Act. 1. 10. 11. Ob. Some may here object that Joh. 3. 13. The Son of man which is in heaven If Christ then being upon earth were in heaven how could he ascend into heaven Answ Yes being in heaven even when he was upon earth as God he might neverthelesse and did as man ascend into heaven Christ consisting of two natures the divine and the humane something belongs unto him in respect of the one nature and something in respect of the other In respect of his divine nature he is every where in respect of his humane he is onely in one place at one time The man Christ yet not as man but as God was in heaven at the same time that he was upon earth On the other side Christ being God yet not as God but as man left the earth and went up to heaven There are many reasons why Christ ascended into heaven 1. As he came from heaven to work our Redemption so having finished the work which he Reasons of Christs Ascension had to do it was meet that he should return thither from whence he came I came forth from the Father and am come into the world again I leave the world and go to the Father said he Joh. 16. 28. And Joh. 17. 4 5. I have glorified thee on earth I have finished the work which thou gavest me to do and now O Father glorifie me with thine own self with the glory which I had with thee before the world was 2. After Christs humiliation was to follow his exaltation as Christ himself shewed Luk. 24. 26. And so Paul Phil. 2. 8 9. Now as Christs Resurrection was the first step of his exaltation so his Ascension was another step and a further degree of it 3. Thus Christ made it appear that as he told Pilate his Kingdom is not of this world Joh.
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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.
Church but so far as I see the Scripture speaks of the Church as consisting of men only and not of Angells The Angells are called Elect 1 Tim. 3. 21. but they are never said to be called which the Originall word for Church doth properly import The Angells I speak of the good Angells never were in any other estate then now they are in though now they be more confirmed in that estate then they were at first as appears by the fall of the evill Angells who kept not their first estate Jude v. 6. They never were in any estate of sin and misery out of which they should be called And for the Angels that sinned God spared not them as S. Peter tells us 2 Pet. 2. 4. Again the Angells are clearly distinguished from the Church Eph. 3. 10. To the intent that now unto the principalites and powers in heavenly places might be knowne by the Church the manifold wisdom of God But further the Church thus taken for such a Of the Church militant and the Church triumphant company of persons is divers wayes distinguished 1. There is the Church militant and the Church triumphant The Church militant is that company which is here upon earth in warfare warring with Satan the world and the flesh The Church triumphant is that company which having vanquished and overcome those adversaries doth reign and triumph in heaven This distinction is grounded upon the words of the Apostle I bow my knees unto the Father of our Lord Jesus Christ of whom the whole Family in heaven and earth is named Eph. 3. 14 15. And in other places sometimes the Church militant sometimes the Church triumphant is hinted Fight the good fight of faith said Paul to Timothy being a member of the Church militant 1 Tim. 6. 12. I have fought a good fight said he when he was about to passe from the Church militant to the Church triumphant 2 Tim 4. 7. So it is the Church triumphant that S. John speaks of saying After this I beheld and loe a great multitude which no man could number of all Nations and kindreds and people and tongues stood before the Throne and before the Lamb clothed with white robes and palmes in their hands viz. in token of the victory that they had atchieved Rev. 7. 9. But the Church militant is that which usually is spoken of in the Scriptures God hath set some in the Church first Apostles secondarily Prophets thirdly Teachers c. 1 Cor. 12. 28. Yet in the Church I had rather speak five words with mine understanding that by my voice I might teach others also then ten thousand words in an unknown tongue 1 Cor. 14. 19. And so in many other places And the Church as here upon earth consists partly of such as are indeed of it partly of such as onely in shew and profession belong unto it For all are not Israel that are of Israel Rom. 9. 6. that is all are not indeed the people of God who professe themselves to be of that number No some call themselves Jewes that is Gods people yet are not but are the synagogue of Satan Rev. 2. 9. Onely true believers are indeed of the Church For if any one have not the Spirit of Christ the same is none of his Rom. 8. 9. Prophane persons and hypocrites are rather in the Church then of the Church like woodden leggs that are outwardly joyned to the body yet are indeed no parts of the body They went out from us but they were not of us for if they had been of us they would no doubt have continued with us 1 Joh. 2. 19. So speaks S. John of some Apostates and back-sliders shewing that then when they professed themselves to be of the Church yet indeed they were not of it And hence is another distinction of the Church into the Church visible and the Church invisible Of the Church visible and the Church invisible The visible Church is a visible company of people professing the Gospell whether they do it in truth and sincerity or no it doth consist of good and bad of elect and reprobate It is compared to a â—et that was cast into the Sea and gathered of every kind c. Mat. 13. 47. c. And to a field wherein were both wheat and tares Mat. 13. 24. c. And to a great house wherein are vessells of severall sorts some to honor and some to dishonor 2 Tim. 2. 20. The invisible Church consists only of such as are elect and are indeed that which they professe themselves to be like Nathanael Israelites indeed in whom is no guile Joh. 1. 47. The Church in this respect is called invisible because it is not visible to the eyes of men they can see the profession but whether it be sincere and proceed from the heart or no they cannot see For God only knowes the hearts of all the children of men 1 King 8. 39. And so he only knoweth who are his 2 Tim. 2. 19. Of a particular Church and the Church universall 3. The Church is distinguished into particular and universall A particular Church is a company professing the faith in some particular place Thus we read of the seven Churches in Asia Rev. 1. 4. that is of Churches that were in seven Cities of Asia as it followes there v. 11. So we read of the Church that was at Antioch Acts 13. 1. the Church which was at Jerusalem Acts 8. 1. Yea we read of Churches in particular houses as in the house of Aquila and Priscilla Rom. 16. 5. in the house of Nymphas Col. 4. 15. in the house of Philemon Philem. v. 2. The universall Church This is the universall Church as upon earth otherwise the universall Church comprehends both the Saints on earth and the Saints in heaven is the whole company of believers throughout the world The Apostle having spoken first of a particular Church Vnto the Church of God which is at Corinth c. presently after he speaks of universall Church with all that in every place call upon the Name of Jesus Christ c. 1 Cor. 1. 2. The universall Church is that which is mentioned in the Creed and is called the Catholike Church for Catholike is as much as generall or universall The Church of Rome most absurdly will be the Catholike Church Roman Catholike is frequent in the mouths of Papists but this is over-grosse Catholike importing the whole and Roman but a part The Church of Rome was once indeed an eminent part yet but a part of the Catholike Ribera â— Iesuite is forced to confesse that by Babylon is meant Rome or universall Church Rom. 1. But now it is so degenerate and corrupt that it is termed Babylon Rev. 17. and the people of God are required to come out of it Rev. 18. 4. In the Creed the Church is stiled holy and so it is They that are indeed of the Church are indeed holy Ye are washed ye are sanctified
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same
barbarous but it knowes that there is a God It 's observed that even such as are sine Rege sine Lege without Magistrates and without Lawes yet are not sine Religione altogether without Religion Idolaters that worship a false God shew that they believe there is a God they are ignorant indeed of the onely true God and therefore they worship a false God instead of him yet this they assure themselves of that there is a God or else they would worship none at all So that as Calvin well observes even Idolatry it selfe is hujus conceptionis amplum documentum Calv. â—â—st l 1. c. 3. an ample token and testimony of this conception that there is a God 2. There are many wayes whereby the Heathens having only the light of nature did yet Tul. de Nat. Deor see this that there is a God Tullie mentioneth four wayes by which they came to be convinced of this and which is observable I find all those mentioned in Scripture as so many evictions of a Deity 1. The fore-knowledge of things to come viz. things that have no necessary dependence upon secondary causes but in that respect are altogether contingent though the predictions of the Heathens were generally such as did not argue a divine power yet the argument in it selfe is good and sufficient to convince an Athiest It is certain that things in respect of inferiour causes meerly contingent have been foreshewed long before they came to passe The Prophet Isaiah prophecied of Cyrus by name though he died long before Cyrus was borne so Esa 44. 28. 45. 1. 1 King 13 2. did another Prophet in like manner of Josiah Now this knowledge of things to come is peculiar unto God neither can any have it but as inspired by God By this argument God proves himselfe to be the true God and the gods of the Heathens to be Idolls vanity and nothing Produce your cause saith the Lord bring forth your strong reasons saith the King of Jacob. Let them bring forth and shew us what shall happen let them shew the former things what they be that we may consider them and know the latter end of them or declare us things to come shew the things that are to come hereafter that we may know that ye are Gods Isa 41. 21 22 23. And again Isa 43. 9. Let all the Nations be gathered together and let the people be assembled who among them can declare this and shew us former things viz. before they happen as God shewed them by his Prophets as Kimchi a Jewish Rabbin upon the place doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi ad loc well expound it Men and Devils may ghesse at things to come but not certainly and infallibly know them The Chaldeans were famous for Astrologie and divination yet the Prophet Isaiah derides them and those that gave credit to them Stand now saith he to Babylon with thine inchantments and with the multitude of thy Sorceries wherein thou hast laboured from thy youth if so be thou shalt be able to profit if so be thou mayest prevaile Thou art wearied in the multitude of thy counsells let now the Astrologers the star-gazers the monethly Prognosticators stand up and save thee from these things that shall come upon thee Behold they shall be as stubble the fire shall burn them they shall not deliver themselves from the power of the flame Isa 47. 12 13 14. and v. 11. it 's said that evill should come suddenly upon Babylon that she should not know of before it came upon her so that her Diviners could not only not prevent her and their own destruction but not so much as fore-see it 2. The great benefits which accrue unto men by the temperature of the seasons and the fruitfulnesse of the earth and the abundance of many other commodities and the Scripture shewes this also to be a good argument to prove that there is a God The Apostle saith that when God did not vouchsafe his Word unto men yet neverthelesse he left not himself without witnesse in that saith he he did good giving us rain from heaven and fruitfull seasons filling our hearts with food and gladnesse Acts 14. 17. 3. Thunder pestilence earthquake and such like terrifying and destroying accidents so the Scripture also notes this as one means whereby God doth make himselfe known The God of glory thundereth saith David Psal 29. 3. and divers times in that Psalme he calleth thunder Gods voice by it God speaks unto men and proclaimes unto them that there is a God It 's said of Caligula the Romane Emperour that though he were otherwise most monstrous and would needs make himself a God yet he were so affrighted with thunder that he would run under a bed to hide himself this voice of the Lord did make him know that there is one who is not a meer titular God or a God only by usurpation and presumption but a God indeed So all the fearfull judgements that are in the world demonstrate that there is a God The Lord is knowne by the judgement that he executeth saith the Psalmist Psal 9. 16. 4. The constant and uniform motion of the celestiall bodies the variety beauty and order of these and other things in the world If saith Tullie thou shouldst come into a stately and beautifull Tul. ubi supra Palace curiously composed exquisitly adorned and richly furnished and shouldst see nothing in it but cats or weazells or the like thou wouldst never imagine that it was framed and fashioned by those creatures but wouldst assure thy self that there was some man by whom it was built and put into that form that it is in So all must needs acknowledge that there is a God who made this great and glorious house the world man could never do it No as one saith man could never raise such a roof as heaven nor lay such a floore as earth Thus also David tells us that the heavens declare the glory of God and the firmament sheweth his handie worke Psal 19. 1. and Paul that the invisible things of God from the creation of the world are clearly seen being understood by the things that are made even his eternall power and Godhead Rom. 1. 20. To these arguments I will adde but one more and that is drawn from mans conscience There is a conscience in man which upon occasion will accuse or excuse Their conscience also bearing witnesse saith the Apostle and their thoughts in the mean while accusing or else excusing one anonher Rom. 2. 15. though no man els be able to accuse a man yet conscience will do it A notable example to this purpose is that of Josephs brethren whose consciences a long time after accused them of selling their brother when none besides themselves and Joseph whom they then little imagined to be within hearing knew of it Gen. 42. 21 22. Seneca therefore saith excellently Quid refert neminem scire cùm tu seias What
falsa sint Aug. contra Faust lib. 26. cap. 5. saith If God be Almighty let him cause that those things which are done should not be done he sees not that he saith if God be Almighty let him cause that those things which are true in that they are true should be false Quae implicant contradictionem c. convenientius est dicere quod ca non possunt fieri quà m quòd ca Deus non possit facere Aquin. par 1. qu. 25. art 3. Concerning things of this nature it is more meet as Aquinas acutely observes to say that they cannot be done then that God cannot do them that is the reason why God cannot do such things is in the impossibility of their nature not in any defect of Gods power Thus then God is Almighty in that he can do all things which do not imply either contradiction or imperfection Now if God be Almighty able to do whatsoever he pleaseth then let us not doubt of any thing that he hath spoken but though it may seem never so strange yet let us be assured of the truth of it Why should it seem a thing incredible with you that God should raise again the dead said the Apostle Act. 26. 8. So Christ told the Sadduces who denied the Resurrection of the dead that they erred not knowing the Scriptures nor the power of God Mat. 22. 29. Whatsoever it be that God hath promised let us assure our selves that it shall be fulfilled let us take heed of calling into question the power of God as that noble man did who when in a time of most great scarcity the Prophet Elisha fore-told most great plenty and that to happen the very next day after said Behold if the Lord should make windowes in heaven might this thing be 2 King 7. 1 2. whereupon the Prophet told him that he should see it with his eyes but should not tast of it and so as the storie shews it came to passe for when that plenty happened he being appointed of the King to keep the gate was trodden on by the people and so died So the Israelites in the wildernesse questioned whether God were able to supply their wants saying Can God furnish a table in the wildernesse Can he provide flesh for his people Psa 78. 19 20. In speaking thus it 's said they spake against God It is a great indignity unto God to speak or think so of him as if his power were limited as if there were any thing above his reach or without the sphere of his activity yet which may make us take the more heed unto our selves even the godly themselves are subject thus to distrust Gods power Sarah hearing the Lord to promise that she should bear Abraham a son laughed at it as thinking it could not be that Abraham and she being both so old as they were should yet have a child Gen. 18. 10 11 12. So when God told Moses that he would give the Israelites in the wildernesse flesh to eat and that for a moneth together it seems that Moses did doubt of Gods ability to perform this promise The people among whom I am said he are six hundred thousand foot-men and thou hast said I will give them flesh that they may eat a whole moneth Shall the flocks and the heards be slain for them to suffice them or shall all the fish of the Sea be gathered together for them to suffice them That Moses did not meerly inquire how this should be done but did even doubt how it could be done may appeare by Gods answer unto him And the Lord said unto Moses Is the Lords hand waxed short Thou shalt see whether my word shall come to passe unto thee or not Num. 11. 21 22 23. Thus also again when the people murmuring for water God bad Moses and Aaron speak unto the Rock and it should powre forth water Moses instead of speaking to the Rock smote it twice which God commanded not and spake to the people saying Heare now ye rebells must we fetch you water out of this Rock As if he should say Is this a likely thing to be done And yet God had plainly said unto him that it should be done it is evident both by his speech and by his action and most of all by Gods words following after that both he and Aaron did doubt of that which God had said should be Num. 20. 8 9 10 11. And so Zacharias the Father of John the Baptist when the Angell told him that he should have a son could not believe it because he was old and his wife also stricken in years Luk. 1. 18. These examples shew how apt the godly are to faile in the beliefe of this point touching Gods Almighty power But let 's beware of this evill heart of unbelief for it much provokes God as appears by these very examples now alledged How he punished the noble man for his incredulity was noted before Sarah also did not passe without a check Gen. 18. 13. Moses and Aaron were likewise reproved and not onely so but also debarred from entring into Canaan Numb 20. 12. 24. Deut. 32. 48 49 50 51. so Zacharias was immediately stricken dumb and was no more able to speak untill such time as he saw the accomplishment of Gods promise which he had doubted of Luke 1. 19 20. No maryell if God be thus provoked by mans unbeliefe For it makes Gods a liar 1 Joh. 5. 10. And what greater dishonor can be done unto God then this On the other side it 's said that Abraham gave glory unto God when as against hope he believed in hope c. and being not weak in faith he considered not his owne body now dead when he was about a hundred yeers old nor the deadnesse of Sarahs womb and staggered not at the promise of God through unbeliefe but was strong in faith and fully perswaded that what he had promised he was able also to performe Rom. 4. 18 19 20 21. Vse 2. But secondly let us be sure to get interest in God that he may be our God For otherwise what are we the better though his power be never so great If we be aliens from him what comfort can this afford unto us But if the Almighty be ours what can we want What moved the Septuagint here in the Text instead of God Almighty to render thy God and in like manner they also interpret the word in other places I cannot tell but sure I am except he be thy God and my God it will availe us nothing that he is God Almighty Tolle meum tolle Deum take away our propriety in God and take away God we are as if there were no God in respect of any benefit that we can expect from him even without God in the world as it is said of the Gentiles Ephes 2. 12. David incouraged himself in the Lord his God 1 Sam. 30. 6. had not the Lord been his God how could he have
onely affirmes that there being but onely one true God the Father is he he denies not but that the Son and so the Holy Ghost is so also even as when he addes and one Lord Jesus he only affirmes Jesus to be the only Lord he denies not but that the Father is so likewise Vse 1. Thus the truth of the Doctrine concerning Christs Divinity and consubstantiality with the Father being sufficiently demonstrated and vindicated here we may see and ought to consider the excellency of Christ and so learn to give him the glory due unto his Name We cannot honour the Father except we in like manner honor Christ also he being one and the same in substance and Godhead with the Father That all men should honor the Son even as they honor the Father He that honoureth not the Son honoureth not the Father which hath sent him Joh. 5. 23. Whosoever denieth the Son the same hath not the Father 1 Joh. 2. 23. The Jewes both now and of old have vilified and despised Christ He came unto his own and his own received him not Joh. 1. 11. For the most part they did not yet some did as the Evangelist there immediately after sheweth And so the Iewish writings testifie that some of the ancient Rabbines have spoken very honourably of Christ and indeed have said that of him which shewes that they believed him to be God though the later Rabbines reciting their words indeavour to pervert the meaning of them descanting upon those words which are meant of Christ Abrabaneel in Isaiam Esa 52. 12. He shall be exalted and extolled and be very high they say that Christ should be exalted above Abraham and extolled above Moses and be higher then the Angels And in the new Testament the dignity of Christ is thus comparatively set forth by preferring him to all these to Abraham when the Iews said unto Christ Art thou greater then our Father Abraham Ioh. 8. 53. Christ answered v. 56. Your Father Abraham rejoyced to see my day and saw it and was glad And v. 58. Verily verily I say unto you before Abraham was I am So to Moses For this man Christ was counted worthy of more glory then Moses inasmuch as he who hath builded the house hath more honour then the house And Moses verily was faithfull in all Gods house as a servant for a testimony of those things that were to be spoken after But Christ as a Son over his own house c. Heb. 3. 3 5 6. And so to the Angels Christ is likewise preferred to them Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they For to which of the Angells said God at any time Thou art my Son this day have I begotten thee And againe I will be to him a Father and he shall be to me a Son And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him Heb. 1. 4 5 6. But not only the Iews and such like professed infidells and enemies of Christ but also many that have professed themselves Christians have impugned his Divinity and Equality with the Father so robbing him of the glory due unto his Name Thus Arrius and Photinus with their followers of old and Servetus and others of late and some even at this day And therefore beloved seeing ye know these things before beware least ye also be carried away with the error of the wicked and fall from your own stedfastnesse but grow in grace and in the knowledge of our Lord and Saviour Jesus Christ to him be glory both now and for ever Amen 2 Pet. 3. 17 18. Vse 2. Here again we may see what cause we have to trust in Christ as a most sure Redeemer and Saviour with that courage and confidence in all our troubles and distresses whatsoever whether inward or outward we may come unto Christ and unto God by Christ that we may have help from him and by him he being such a Mediator betwixt God and Man as is not only Man but also God coessentiall and coequall with the Father Hence it is and must needs be that he is a stone a medstone a precious corner stone a sure foundation See before Serm. 9. Esa 28. 16. mighty to save Esa 63. 1. a horn of salvation Luk. 1. 69. able to save to the uttermost all that come unto God by him Heb. 7. 25. Wherefore holy brethren partakers of the heavenly calling consider the Apostle and high Priest of our profession Chrst Jesus Heb. 3. 1. Seeing then we have a great high Priest that is passed into the Heavens Jesus 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. THE ELEVENTH SERMON MAT. 1. 20. For that which is conceived in her is of the Holy Ghost IN the two Verses going before S. Matthew relates how Mary being espoused unto Joseph before they came together was found with child which Joseph not knowing how it came to passe was so troubled at that he thought to put her away though privily But as he addes in this Verse God by his Angell let him know that he had no reason to be troubled as he was nor to to take such a course as he intended for though Mary was with child yet it was far otherwise then he suspected even by the miraculous power of the Holy Ghost working in her But while he thought on these things behold the Angell of the Lord appeared unto him in a dream saying Josph thou Son of David fear not to take unto thee Mary thy wife For that which is conceived in her is of the Holy Ghost In this last part of the Verse which I am only to insist upon we have first Who it was that conceived Christ viz. Mary the wife of Ioseph he was conceived in her Secondly how she conceived him viz. not by any naturall and ordinary means but by the supernaturall and extraordinary power of God For that which is conceived in her is of the Holy Ghost First therefore let us observe from hence That Doct. 1 Mary the wife of Joseph was the Mother of Christ our Saviour He was conceived in her and so in her as that he was conceived of her that is of her substance It 's said of Christ that he took upon him the seed of Abraham Heb. 2. 16. And that according to the flesh he was raised up of the fruit of Davids loines Acts 2. 30. But this could not be except that Christ did receive the substance of his body from Mary who did descend from Abraham and from David A more direct testimony to this Geen 3. 15 Christ is called the seed of the woman purpose is that Gal. 4. 4. where it 's said of Christ that he was made of a woman which
desire a better country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City Heb. 11. 11. 14 15 16. 3. Abrahams bosome as the place is called where the souls of the godly were before Christ could be no such place as that which they call Limbus Patrum For 1. Lazarus was carried thither by Angels Luk. 16. 22. But Angels the good Angels as they were should rather carry to heaven then to hell as they make their Limbus to be 2. It was a place of comfort Luk. 16. 25. But where hell Nondum inveni adhuc quaero nec mihi occurit Inferos alicubi in bono posuisse Scripturam duntaxat Canonicam non autem in bono accipiendum sinum Abrahae illam requiem quò ab angelis pius pauper ablatus est nescio utrùm quisquam possit audire Aug. de Gen. ad lit l. 12. c. 33. in Scripture is taken for a place of comfort let them look Augustine confesseth that he did seek but could not find it and thought this a good argument why by hell should not be meant Abrahams bosom 3. There was a great space a great gulfe betwixt the place called Abrahams bosome where Lazarus was and the place of torment where the rich man was Luk. 16. 26. Whence also Austin inferreth that Abrahams bosome is no part and as it were a member In his ipsis tanti magistri verbis ubi ait dixisse Abraham Inter vos nos Chaos magnum firmatum est satis ut opinor ipparet non esse quandam partem quasi membrum inferorum tantae illius faelicitatis sinum Aug. Epist. 99. Jansen Concord cap. 97. of hell which the Papists make it to be Jansenius a learned Papist being much more ingenious then Bellarmine and Gregory Martin who would gladly fasten upon Austin that which is quite contrary to his meaning confesseth that Austin by discourse and argumentation did gather that Abrahams bosome was no part of hell neither doth he nor any other that I know indeavour to answer the reasons that induced Austine to be of this judgement 4. Christ promised to the believing thief saying This day shalt thou be with me in Paradise Now Bellarmine himselfe handling another Bellar. de Beatitud Sanct. l. 1. c. 3. point holds Paradise there to be heaven as the word is used 2 Cor. 12. 4. compared with v. 2. Now how doth this stand with that assertion of theirs that the souls of the Saints were not in heaven untill Christs ascension or that Christs soul went to Limbus a place very farre distant and different from heaven Some say that the Thief to whom Christ spake descended with Christ into Limbus and that it was then Paradise when Christ was there But this as a reverend Author saith well B. Vsher of Christs descent into hell Bellar. de beat Sanc. l. 1. c. 6. is to turn the third heaven into the third or fourth hell 5. Bellarmine proves that the faithfull now since the coming of Christ go immediately after death to heaven except Purgatory stop them a while and that because God is not more prone and ready to punish then he is to reward therefore seeing the wicked go immediately to hell there is no reason to conceive but that the godly go immediately to heaven And that the wicked when they die go immediately to hell he proves by the example of the rich man mentioned Luk. 16. Now if this argument be of force as I grant it is then it proves as much for the faithfull that were before Christ For that of the rich man Luk. 16. shewes that then before Christs death the wicked immediately after death went to hell where the damned are in torment and neither will the Papists however deny that And therefore why should they deny that the godly then did go immediately to heaven God being no lesse ready to reward then to punish These reasons there are against that Limbus which they speak of and so against their Exposition of the Article of Christs descending into hell But some Objections they make which are to be answered Object They object that Gen. 37. 53. I will go down to the grave to hell as they read it to my Son c. Thus spake Iacob concerning his son Joseph when his brethren had sold him and made Jacob believe that some wild beast had devoured him The Hebrew word there used viz. Sheol which we sometimes translate grave somtimes hell they say cannot there signifie grave but must signifie hell viz. that part of hell which they call Limbus Patrum Jacobs meaning say they was that he would go mourning thither whither Joseph as he supposed was gone before him And they prove that the grave cannot there be meant because Jacob imagined Ioseph torne in pieces by some wild beast and so not to have been buried Answ But this place makes nothing for their purpose all that Iacob meant was that in vain did they go about to comfort him for he would not be comforted but would mourn unto death even as Joseph he thought was dead It 's not unusuall for those that mourn for their friends being dead to say that they will go unto them Aben Ezrae a Jewish Rabbin doth upon that very place Gen. 37. 33. reprove them that take Sheol for hell See B. Usher of Christs descent meaning that they also will die as they died As for the word Sheol it signifies the estate of the dead as hereafter I shall shew and so the grave yet not properly an artificiall grave but a naturall grave such an one as nature one way or other doth provide for every one whatsoever the manner of his death be It 's reported of the Hyrcanians that they were so barbarous as to cast dead bodies unto doggs to be devoured And that thereupon Diogenes used to say that if he were torne in pieces by dogs yet he should have an Hyrcanian buriall so if Ioseph had been devoured by a wild beast the very belly of the beast had been a grave unto him Object But again they object likewise that Joh. 14. 2. I go to prepare a place for you thence they infer that before Christs ascension none did go to heaven Answ But this inference is not good for as was shewed before Christs death and so his resurrection and his ascension was effectuall from the beginning as by vertue of Christs death the faithfull that were before Christ had their sins remitted so also by vertue of his ascension did they go to heaven Object But say they againe the Scripture plainly tells us that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing therefore during that time none did go to heaven Answ This doth not follow the meaning of those words is only this as Aquinas himself Acquin ad loc doth expound them that Christ who is
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
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
quam ab aeterno habuit ut Deus dedit in tempore quiâ— Filius hominis est hoc est quatenus est homo Aug. belonged to the Son from all eternity as God but as man in time he received that power of the Father I saw in the night visions saith Daniel and behold one like the Son of man came with the clouds of heaven and came to the Ancient of daies and they brought him near before him And there was given him dominion and glory and a Kingdome that all people Nations and languages should serve him c. Dan. 7. 13 14. This shews that Christ as the Son of man that is as man had a Kingdome given unto him of God and to the administration of that Kingdome this appertaineth that he should judge the world For he must reign untill hes enemies be made his footstool 1 Cor. 15. 25. Which shall be fulfilled at his coming to judgement then shal he exercise his Kingly power to the full And therefore it is said that he shal judge the quick and the dead at his appearing and his Kingdome 2 Tim. 4. 1. The reason why Christ is to be the Judge of all is the will and pleasure of God it is his ordination and appointment he is ordained of God to be the iudge of quick and dead saith Peter in the Text. So Paul Act. 17. 31. saith that God hath ordained him to judge the world It is congruous and agreeable to reason that it should be so in divers respects 1. For a reward to Christs humiliation for he that humbleth himself shall be exalted Luk. 18. 14. Now Christ humbled himself and became obedient unto death even the death of the Crosse Wherefore also God hath highly exalted him and given him a name above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confesse that Jesus is the Lord to the glory of God the Father Phil. 2. 8 9 10 11. The full accomplishment hereof shall be at the last judgment as appears by comparing this place with that Rom. 14. 10 11. We shall all stand before the judgement seat of Christ For it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God That which is written to wit Isai 45. 23. of every knee bowing unto God and of every tongue confessing unto him the Apostle interprets of Christ as meant of him and thence proves that all must stand before his judgement seat for that then indeed shall every knee bow that is every one shall be subject unto him and every tongue shall confesse him to be Lord over all And thus some understand that Ioh. 5. 27. And hath given him authority to execute iudgement also because he is the Son of man that is say they because he did so humble himfelf as to be made man and being man to suffer as he did 2. That so the judiciall proceedings might be in an outward and visible manner And thus others do more fitly expound that Ioh. 5. 27. Where it is said that authority to execute judgment is given unto Christ because he is the son of man that is because he only of all the three Persons is man and consequently is meet so to execute judgment as that he may generally be seen of all Thus it is said that when he cometh every eye shall see him Revel 1. 7. Ob. But may some object This honour to be the judge of all is not peculiar unto Christ for it is said that the Saints shall iudge the world 1 Cor. 6. 2. Answ I answer One may be said to judge many waies 1. Comparatively thus it is said Mat. 12. 41 42. The men of Nineve shal rise in the iudgement with this generation and shall condemn it because they repented at the preaching of Jonas and behold a greater then Jonas is here The Queen of the South shall rise up in the judgement with this generation and shall condemn it for she came from the uttermost parts of the earth to hear the wisdome of Solomon and behold a greater then Solomon is here Thus also is it said Mat. 12. 27. If I by Belzebub cast out devills by whom do your children cast them out therefore they shall be your judges Thus comparatively not only the Saints shall judge the wicked that is make it appear that the wicked are justly to be condemned but even the wicked also shall judge the wicked some being far more grossely then others 2. Interpretatively by way of approbation and thus also shall the Saints judge the world by consenting unto and approving of Christs judgment as just and right They shall say as it is Revel 16. 5. Thou art righteous O Lord which art and wast and shall be because thou hast iudged thus 3. Eminently as an assessor and Bencher next unto the Judge Thus shall some of the Saints judge the world to wit the Apostles to whom Christ said When the Son of man shall sit on the throne of his glory ye also shall sit upon twelve thrones iudging the twelve Tribes of Israel Mat. 19. 28. 4. Authoritatively and so none of the Saints shall judge the world but Christ only Vse 1. Here then is terrour to all those who are enemies to Christ and aliens from Christ as all the wicked and unregenerate are Some there are who conspire against God and against Christ saying Let us break their bonds asunder and cast away their cords from us Psal 2. 3. We will not have this man to reign over us Luk. 19. 14. But O ye sons of men how long will ye turn my glory into shame how long Psal 4. 2. will ye love vanity and seek after leasing What do these but strive against the stream and kick against pricks They do but imagine a vain thing Psal 2. 1. Act. 9. 4. Christ is King and shall reign over them whether they will or no if not by their voluntary subjection to their eternall comfort yet perforce to their eternall confusion He shall break them with a rod of iron and break them in pieces like a potters vessell Psal 2. 9. He shall say at the last day Those mine enemies that would not suffer me to reign over them bring hither and slay them before me Luk. 19. 27. More particulerly here is terrour for divers sorts of the ungodly 1. Adulterers Fornicatours and unclean persons who professing themselves Christians yet consider not that of the Apostle Know ye not that your bodies are the members of Christ shall I then take the members of Christ and make them the members of on harlot God forbid 1 Cor. 6. 15. shall any be thus injurious unto Christ and yet escape when he shall come to judgement No Whoremongers and adulterers he will iudge Hebr. 13. 4. Though they escape here they shall not escape hereafter The Lord knoweth
2. the spirit of glory 1 Pet. 4. 14. the Spirit of Christ Rom. 8. 9. the Spirit of God Rom. 8. 9. Yea this Spirit is God as hath been proved before and therefore this spirit must needs be excellent and so consequently the communion or fellowship of the Spirit 2. The commodity of this communion of the holy Ghost For 1. The Holy Ghost will teach informe and instruct Thou gavest thy good spirit to instruct them Neh. 9. 20. He is the spirit of counsell and knowledge and understanding Esa 11. 2. We are naturally blind and ignorant of the truth and many errors creep in and insinuate themselves under the name of truth but the Holy Ghost is the spirit of truth and will inlighten our minds and teach us to know and understand the truth Joh. 14. 26. But the Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Joh. 14. 26. Howbeit when the spirit of truth is come he will guide you into all truth Joh. 16. 13. How ignorant were the Apostles before they had received the Holy Ghost in that measure as afterwards they did Are ye so without understanding also said Christ unto them Mar. 7. 18. when they thought that which was a plain speech to be a parable So Christ having spoken of his Passion it is said that they understood not this saying and it was hid from them that they perceived it not Luke 9. 45. So concerning some things that were done unto Christ according as it had been prophecied of him S. John saith These things understood not his Disciples at the first but when Jesus was glorified and so they had received a greater measure of the Spirit for the Holy Ghost â—â—s not yet given in such measure because Jesus was not yet glorified Joh. 7. 39. then remembred they that these things were written of him and that they had done these things unto him Joh. 12. 16. So Joh. 20. 9. As yet they knew not the Scripture that he must rise again from the dead Thus it was with them for a while but when the Holy Ghost was plentifully powred upon them then they were filled with the knowledge of the Lord as the waters cover the Sea Esa 11. 9. So much their words and writings do make manifest 2. The Holy Ghost will strengthen and incourage The Prophet Jeâ—emie complains They are not valiant for the truth upon the earth Jer. 9. 3. Even they that both know and also love the truth yet may be so timorous and faint-hearted as not to dare to avouch it and to stand up in defence of it though God call them to it as is clear by the example of Peter when he denied Christ But the Holy Ghost is the Spirit of might and of power Esa 11. 2. and 2 Tim. 1. 7. How weak and fearfull were the Apostles whilst they had but as it were a scantling of the Spirit They all forsook Christ and fled from him when he was apprehended by his adversaries and Peter who had professed most courage and confidence of all others most bewrayed his weaknesse being not able to indure the encounter of a silly damosell as the story shews of him But afterward when they had the spirit in more abundant measure they were so full of courage and boldnesse that their greatest adversaries did admire it When the Jewish Rulers and Elders examined Peter and John about a miracle that tâ—â—y had wrought in making a lame man sound saying By what power or by what name have ye done this Then Pâ—ter filled with the Holy Ghost mark that said unto tâ—em Ye Rulers of the people and Elders of Israel If we this day be examined of the good deed done to the impotent man by what means he is made whole Be it known unto you all and to all the people of Israel that by the name of Iesus Christ of Nazareth whom ye crucified whom God raised from the dead even by him doth this man stand here before you whole This is the stone which was set at nought by you builders which is become the head of the corner Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved Now when they saw the boldnesse of Peter and John and perceived that they were unlearned and ignorant men they marvelled and they took knowledge of them that they had been with Jesus Act. 3. 7. 13. So v. 31. it is said of the Apostles that they were all filled with the Holy Ghost and spake the word with boldnesse And v. 33. And with great power gave the Apostles witnesse of the Resurrection of the Lord Jesus 3. The Holy Ghost will direct and order Courage without wisdom and discretion will do hurt rather then good but wisdome and courage joyned together will do much good and no hurt A wise mans heart discerneth both time and iudgment saith Solomon Eccl. 8. 5. that is a wise man knoweth both when to do a thing and how to do it Now the Holy Ghost being the spirit of wisdome will order and direct us to do things wisely in due time and in right manner Stephen being full of the Holy Ghost was also full of wisdome so that although he had to do with most implacable adversaries yet they were not able to resist the wisdome and the spirit by which he spake Act. 6. 10. So Christ promised unto his Disciples saying I will give you a mouth and wisdom which all your adversaries shall not be able to gain-say or resist Luk. 21. 15. And how they should be indued with such wisdom we may see by that Luk. 12. 12. For the Holy Ghost shall teach you in the same houre what ye ought to say And so Mat. 10. 20. For it is not ye that speak but the Spirit of your Father that speaketh in you 4. The Holy Ghost will comfort and incourage as to do the will of God so also to suffer what by his permission and providence shall be inflicted for so doing For though the godly behave themselves never so well and wisely yet they may fall into the hands of their inraged persecutors as that Protomartyr Stephen and so the other Martyrs did But though they do yet as it fared with Stephen and the Martyrs as their sufferings abound so shall their consolations abound also 2 Cor. 1. 5. For the spirit of glory and of God resteth on them 1 Pet. 4. 14. And this spirit will make them to rejoyce with joy unspeakable and full of glory 1 Pet. 1. 8. It is such a peculiar work of the Holy Ghost to afford comfort that he is stiled the Comforter Ioh. 14. 16. 26. 15. 26. 16. 7. And sound joy is called joy in the Holy Ghost Rom. 14. 17. 3. Consider we the necessity of this communion of the Holy Ghost 1. Without