Ioseph was of whence it seems as some called him the Carpenters son Mat. 13. 55. so others called him the Carpenter Mar. 6. 3. When he came abroad to execute the office for which he was sent presently he was set upon and assaulted by the divell and continually was he Mat. 4. haunted and baited as it were by the Scribes and Pharisecs and such as could not indure the splendor of his life and doctrine Besides he was poor and indigent having no home no habitation of his own though he were rich yet for our sakes he became poor 2 Cor. 8. 9. Even so poor that others did minister unto him of their substance Luk. 8. 3. And whereas the foxes have holes and the birds of the air have nests he had not where to lay his head viz. otherwise then to be beholding unto others for it Luk. 9. 58. But all this was but the beginning of Christs sorrows his chief suffering was at last at and immediately before his death from the time of his agony in the garden to the time of his hanging and dying upon the Crosse That which he then suffered was such and so great that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called his Passion or his suffering Let us therefore a little as we are able see and consider what he then suffered And he fuffered as the Scripture shews both outwardly inwardly He suffered outwardly 1. in his reputation for goods he had none to suffer in except his clothes which he was devested of Ioh. 19. 23. 24. But for his reputation he suffered much in it and that is no smal suffering For a good name is better then precious ointment Eccles 7. 1. A good name is rather to be chosen then great riches Prov. 22. 1. A good report maketh the bones fat Prov. 15. 30. Therefore on the otherside an evil report slaunder and defamation contempt and reproach maketh the bones lean it s a great griefe a great vexation False witnesses did rise up against me they laid to my charge things that I knew not Thus David complains of the hard measure that he found from some Psal 35. 11. v. 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it And Psal 120. 2. he cries out Deliver my soul from lying lips from a deceitfull tongue And Psal 123. 3 4. Have mercy upon us O Lord have mercy upon us cry the people of God unto him for we are exceedingly filled with contempt our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Amongst other grievous sufferings which the Saints endured are reckoned mockings Heb. 11. 36. In this respect its said that Ismael persecuted Isaac Gal. 4. 29. in that he mocked him Gen. 21. 9. Now how was Christ traduced and slandered how visited and reproached how taunted and mocked We have found this fellow perverting the Nation said his malicious adversaries of him and forbidding to give tribute to Caesar saying that he himself is Christ a King Luk. 23. 2. Thus they accused him most falsly for he taught the people quite contrary both by word and deed as appears Mat. 22. 17. 17. 24 25 26 27. So they called him a deceiver yea that deceiver as if he had been the grand Impostor Mat. 27. 63. whereas he is the Amen the true and faithfull witnesse Revel 3. 14. Yea the truth it self Joh. 14. 6. They cloathed him with a scarlet robe put a crown of thorns upon his head and a reed in stead of a Scepter in his hand and bowed the knee before him and mocked him saying Hail King of the Iewes Mat. 27. 28 29. As he hung upon the Crosse they that passed by reviled him wagging their heads and saying Thou that destroyest the Temple and buildest it againe in three daies save thy self If thou be the Son of God come down from the Crosse likewise also the chiefe Priests mocking him with the Scribes and Elders said he saved others himself he cannot save If he be the King of Israel let him now come down from the Crosse and we will believe him He trusted in God let him deliver him now if he will have him for he said I am the Son of God The thieves also that were crucified with him cast the same in his teeth Mat. 27. 39 40 41 42 43 44. They not only crucified him which was a thing ignominious and shamefull enough but they crucified him betwixt two thieves so that he was numbered among the transgressors Isai 53. 12. Mar. 15. 28. Yea he was accounted the chief transgressor 2. He suffered outwardly in his body What part of his body was free from suffering his head was â—ricked with thorns his face spit upon and buffeted his back scourged all this he suffered before he was crucified And by these sufferings together with the tossing of him from place to place want of sleep and the like he was so wearied and so vveakned that he vvas not able to bear his Crosse it seems to the place vvhere he vvas crucified It s said Ioh. 19. 17. that he vvent bearing his Crosse Lipsius de Cruce and so the learned observe that they vvho vvere crucified used to do But it s said Mat. 27. 32. As they came out they found a man of Cyrene Simon by name him they compelled to bear his Crosse So Luk. 23. 26. It appears by comparing the Evangelists together that Christ at first as the manner vvas bore his Crosse himself but aftervvards in the vvay they perceiving him unable to bear it laid hold on that Simon whom they met and made him to bear it After this his hands and feet parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 16. most tender sensible of pain vvere pierced yea as the Hebrevv vvord signifies vvere digged vvith nails his vvhole body vvas stretched vvracked upon the Crosse for many hours together before Aquin. part 3. quaest 46 art 6. he gave up the Ghost All this bodily pain that Christ indured is justly conceived to have been so much the more vehement and grievous by hovv much his body vvas of a more excellent temper complexion as being miraculously formed and framed by the holy Ghost Luk. 1. 35. For things that are vvrought supernaturally by miracle excell those things that are effected by naturall causes as the vvine that Christ did miraculously make of vvater was better then other vvine Joh. 2. 10. Christ also suffered invvardly and his invvard suffering vvas his sorest suffering the suffering of his body vvas but as the body of his suffering the suffering of his soule was as the soule of his suffering The spirit of a man will bear his infirmity but a wounded spirit who can bear Prov. 18. 14. Now Christs spirit was wounded He was sore amazed and very heavy Mar. 14. 33. The words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall and the
the members of a Church to Covenant together about those things that concern them viz. for the reforming or preserving of the Church from grosse corruptions that have got or are likely to get into it Thus Asa and the people of Judah entred into a Covenant as we read 2 Chron 15. But ordinarily such a Covenant is not necessary We read of many Churches planted by the Apostles yet of no such Covenant only we find that the members of the Church were admitted into it by Baptism by which all do vertually Covenant one with another Then they that gladly received the word were baptized and the same day there were added unto them about three thousand souls And they continued stedfast in the Apostles doctrine and fellowship and breaking of bread and prayers Act. 2. 41 42. For by one spirit are we all baptized into one body 1 Cor. 12. 13. There is one body and one spirit c. one Lord one faith one baptisme Ephes 4. 4 5. Having hitherto spoken of those notes of the True notes of the Church Church which the Papists and others do erroneously assign I come now to the true notes of it and they are these 1. The sound preaching of the word this is 1. The second preaching of the word a principall note whereby the Church is to be discerned For 1. The word is that whereby the members of the Church are begotten Being born again not of corruptible seed but incorruptible by the word of God 1 Pet. 1. 23. Then they that gladly received his word were baptized Act. 2. 41. And so by the preaching of the word the Lord added to the Church daily such as should be saved v. 47. 2. The word is that whereby the members of the Church are nourished As new born babes desire the sincere milk of the word that ye may grow thereby 1 Pet. 2. 2. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ c. Ephes 4. 11. 12. And now brethren I commend you to God and to the word of his grace which is able to build you up c. Act. 20. 32. 3. The ministery of the word being taken away the Church ceaseth I will remove thy candlestick out of his place except thou repent Revel 2. 5. As if he should say I will dischurch thee I will make thee cease to be a Church viz. by taking away the word and ministry For in that respect Churches are called candlesticks Revel 1. 20. because they hold forth the light of Gods word by the ministry and dispensation of it A false and corrupt Church is known by false and corrupt doctrine Therefore on the other side a true and sound Church is known by true and sound doctrine True it is false doctrine may get into a true Church and through the prevalency of false teachers may bear sway in it but if it come to prevail so far as that all must either subscribe to it as in the Church of Rome or els they can have no communion with it then it ceaseth to be a true Church I mean such as wherein it is lawfull to abide but there is a necessity of making separation from it Come out of her my people that ye be not partakers of her sins c. Rev. 18. 4. and so far forth as any Church is infected with false doctrine so far forth it degenerateth into a false Church I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospell Gal. 1. 6. I am afraid of you lest I have bestowed on you labour in vain Gal. 4. 11. the Apostle feared least by that corruption of doctrine that was in the Churches of Galatia they would quite be dissolved and come to nothing And Christ speaking to the Angell or Pastor of the Church in Pergamus in the name of the whole Church saith thus But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or els I will come unto thee quickly c. Revel 2. 14 15 16. 2. Another true note of the Church is The 2. The right administration of the Sacraments right administration of the Sacraments When Christ sent his Apostles to gather his Church he commanded them as to preach so also to baptize Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost That of the Apostle 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel is not to be taken simply and absolutely that the Apostle was not at all sent to baptize for no doubt he had the same Commission as the other Apostles had and besides he there testifieth that he did baptize some though not many v. 14. 16. whereas if Christ had not sent him to baptize he might not have baptized any It is therefore spoken comparatively like that Receive instruction and not silver Prov. 8. 10. that is rather then silver and that I desired mercy and not sacrifice Hos 6. 6. that is rather then sacrifice So here Christ sent me not to baptize but to preach the Gospell that is not so much to baptize as to preach the Gospell But though in that Commission Mat. 28. 19. onely Baptisme is expressed as being the Sacrament of initiation that whereby we solemnly enter into the Church yet there is also the Sacrament of the Lords Supper which is to be administred in and celebrated by the Church See 1 Cor. 11. 23. c. These Sacraments as they are seals of the Covenant which God hath made with his Church so are they badges and cognizances whereby the Church is knowne and discerned For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. As these Sacraments are more or lesse purely administred so the Church is more or lesse pure 3. A mutuall connexion and due order of 3. A mutuall connexion and due order of the parts and members of the Church the parts and members of the Church this is also a note and mark of it As in a naturall body the parts and members are united together and fitly ordered so is it in the mysticall body the Church 1. There must be union and connexion of the parts and members Let us not forsake the assembling of our selves together as the manner of some is Heb. 10. 25. Mark those that cause divisions c. Rom. 16. 17.
force of them not easie to be expressed to the full the one imports a vehement astonishing fear and the other such grief and heavinesse as makes one to be alone and to avoid all company it follows there in the next verse that he said My soul is exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowfull unto death He was invironed compassed round about with sorrow so that there was no way to turn but still sorrow was in the way so much the Greek word there used doth import In the cold night lying on the cold ground he did sweat and that in a most strange manner his sweat was as it were great drops of blood falling down to the ground when he was upon the Crosse he cried out My God my God why hast thou forsaken me All this shews what a wonderfull suffering he had in his soul which how great it was only he knows that felt it Let none marvell that Christ should be in such perplexity of spirit whereas usually the Martyrs did shew no such consternation and amazement in their sufferings but did indure them with much patience yea with much alacrity and chearfulnesse with much joy and gladnesse let none I say marvell at this for the Martyrs were filled with inward joy and comfort which did much mitigate if not quite extinguish the sense of their outward sufferings but it was otherwise with Christ although the divine nature were personally united to the humane nature yet it did for a while suspend and withhold the influence of consolation If Job being but tried of God did yet so complain saying O that my grief were throughly weighed and my calamity laid in the balances together for now it would be heavier then the sand of the Sea Job 6. 2 3. And if David being chastned of God did yet so cry out saying O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure for thine arrows stick fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger nor any rest in my bones because of my sin Psal 38. 1 2 3. How great needs must be Christs sorrow and the suffering of his soul when it pleased the Lord to bruise him Isai 53. 10. and to lay upon him the iniquities of us all Isai 53. 6. Certainly if Christ had been a meer man he had sunk under the burthen and had never been able to bear it he could never have gâ—ne thorough such sorrows and sufferings as he did For the efficient causes of Christs sufferings the inferiour and subordinate were Satan and wicked men The Prince of this world cometh Joh. 14. 30. The devil put it into the heart of Judas to betray him Joh. 13 2. The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy child Jesus both Herod and Pontius Pilate with the Gentiles and the people of the Iews were gathered togethor Acts 4. 26. 27. The superiour causes were God and Christ himself All those that were gathered together against Christ did but what God had before determined to be done Act. 4. 28. When Pilate vaunted that he had power to crucifie Christ and power to let him go Thou couldest have no power over me said Christ again unto him except it were given thee from above Therefore Joh. 7. 30. 8. 20. we read in divers places that though the adversaries of Christ indeavoured to lay hands on him yet they could not they had no power to do it because his houre was not yet come viz. the houre or time wherein God had appointed him to suffer and so accordingly he was willing to suffer for he did not suffer any thing but as himselfe pleased Therefore saith he doth my Father love me because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my selfe I have power to lay it down and I have power to take it up again this Commandement I have received of my Father Joh. 10. 17 18. When they came to apprehend Christ as they did so little were they able to do any thing unto him against his will that no sooner did he tell them that he was the man whom they did seek but they went back and fell to the ground Joh. 18. 6. Besides as the story there sheweth he knowing before hand vvhat things were to befall him vvent forth to meet them and to expose himself unto them True it is he prayed and that again and again that the Cup might Mat. 26. passe from him that he might not suffer as he did but it was still upon supposition if it might stand with the will of his Father and with submission unto his vvill considering the things vvhich he suffered in themselves so he vvould not have suffered them for it is naturall for every thing to desire the preservation of it self and Christ took upon him our nature though not the sinfulnesse of our nature He was tempted like unto us in all things yet without sin Heb. 4. 15. But considering the things which he suffered as ordained of God for him to suffer so he was willing to suffer them Neverthelesse not as I will but as thou wilt Mat. 26. 39. And v. 41. thy will be done And Joh. 18. 11. The cup which my Father hath given me to drink shall I not drink it As for the finall causes of Christs sufferings they were Gods Glory and mans Redemption 1. Gods Glory Now is my soul troubled and what shall I say Father save me from this houre but therefore came I to this houre Father glorifie thy name Joh. 12. 27. 28. 2. Mans Redemption He suffered to redeem man from sin He was wounded for our iniquities he was bruised for our transgressions c. Isai 53. 4 5 6. He himself bare our sins on his body on the tree 1 Pet. 2. 24. And so to redeem man from misery Christ hath redeemed us from the curse of the Law being made a curse for us Gal 3. 13. Vse 1. The consideration of Christs sufferings may serve for our consolation 1. Are we burthened with sin do we groane under the heavy weight of it Let 's consider what Christ hath suffered and why he hath suffered His soul was made an offering for sin Isai 53. 11. Not for any sin of his own for he had none but for our sin as was before shewed our sin hath he satisfied for by his suffering For what can be the sins of the sons of men for which the sufferings of the Son of God are not a sufficient satisfaction Therefore in all affliction and distresse of conscience le ts flie unto Christ le ts roll our selves on him and cleave to him and we are safe The blood of Christ is that fountain set open for the washing away of sin and uncleannesse Zach. 13. 1. Believe in the
this rule viz. of a new creature of faith that worketh thorough love and of the keeping of Gods Commandements peace shall be upon them and mercy c. Gal. 6. 15. 16. In a word as Christ was crucified so also must we be crucified or els Christ crucified shal profit us nothing Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin Rom. 6. 6. I am crucified with Christ neverthelesse I live yet not I but Christ doth live in me and the life which I now live I live by faith in the Son of God who loved me and gave himself for me Gal. ◠20. And they that are Christs have crucified the flesh with the affections and lusts Gal. 5. 24. Such as wilfully give themselves up to evill and sinfull courses are the enemies Terret ac fugat daemonas pellit mor bos omnia mala sanctificat ea quibus imprimitur Bellarm. of the Crosse of Christ as the Apostle calls them Phil 3. 18. They do what in them lies to make the Crosse of Christ of no effect For he his own self bare our sins in his body on the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2. 24. Caution But let us take heed and beware of the superstition and idolatry of the Papists who adore the Crosse and make an Idoll of it Bellarmine sticks not to affirm that the signe of the Crosse doth affright and chase away the devills drive away diseases and all evills and sanctifie those things upon which it is imprinted But the Scripture doth teach us otherwise viz. that it is faith in Christ crucified and not the signe of the Crosse whereby we must resist Satan and whereby we must obtain of God whatsoever is requisite and needfull for us The devill your adversary goeth about like a roaring Lion c. Whom resist stedfast in the faith 1 Pet. 5. 8 9. Whatsoever you shall ask the Father in my Name he will give it you Joh. 16. 23. Again we must also take heed and beware of the blasphemy of the Socinians who hold that Christ suffered death even the death of the Crosse only to confirm his Doctrine and to give us an example but not to bear the curse that was due unto us and so to satisfie the justice of God for us But what more repugnant to the Scripture which saith that Christ was made sin that is a * In the Hebrew the word that signifieth sin is often put for a sacrifice for sin sacrifice for sin and a curse for us 2 Cor. 5. 24. Gal. 3. 13. I conclude with the words of S. Peter Ye therefore beloved seeing ye know these things before beware least ye also be carried away with the errour of the wicked and fall from your own sted fastnesse But grow in grace and in the knowledge of our Lord and Saviour Jesut Christ to him be glory both now and for ever Amen 2 Pet. 3. 17 18. THE SIXTEENTH SERMON 1 COR. 15. 4. And that he was buried THe Apostle here in the beginning of this Chapter puts the Corinthians in mind of the Gospell which he had preached unto them and rehearseth some of the chief heads of it amongst the rest this of Christs buriall so that this is a point for Ministers to preach and for people to think of viz. That Christ was buried Doct. This is recorded by all the Evangelists and it was also long before spoken of by the Prophet Isaiah And he made his grave with the wicked and with the rich in his death Esa 53. 9. It was likewise prefigured in that which happened to the Prophet Jonas For as Jonas was three dayes and three nights in the Whales belly so shall the Son of man be three dayes and three nights in the heart of the earth that is in the grave said Christ Mat. 12. 40. Ob. It may be objected that such as were crucified as Christ was did not use to be buried but were wont to hang upon the Crosse untill they rotted and to that end there were Souldiers Solenne illud fuit crucifixorum corpora militari custodiâ signari donec putruissent ne quis ea ad sepulturam detraheret Lips appointed to watch them lest any should come to take them away to bury them Thus they used to deal with those that were crucified as they relate who are versed in the Antiquities of the Romanes among whom crucifying was in use and so as before was shewed they having dominion over the Jews by that means it was that Christ was crucified Ans I answer that although that were the custome of the Romanes not to permit those whom they did crucifie to be buried yet they were so indulgent to the Jews as to suffer them to observe their owne Lawes which God prescribed unto them Now one Law which the Jewes were to observe was this that if any were hanged on a tree he should not hang all night but be taken down at even Deut. 21. 23. And so S. John relates that the Jewes came to Pilate and desired him that the bodies of Christ and the other that were crucified with him might not remain on the Crosse on the Sabbath day which was the day after they were crucified Joh. 19. 31. There was then more especiall cause why they desired to have the bodies taken down because besides that Law in Deuteronomie before mentioned the day after was the Sabbath day and an extraordinary Sabbath as it is there said for that Sabbath day was an high day by reason of the feast of the Passeover which also was at that time But by this place of the Evangelist we may see that the Romans were not so strict with the Jewes but that they would let them injoy their liberty in things that did concern their Religion And moreover the Evangelists shew that there was speciall leave given by Pilate the Romane Governour for Christs buriall Joh. 19. 38. And the like may be seen in the other Evangelists It was meet that Christ should be buried First for the greater certainty of his death that it might the better appear that he was dead indeed and not in appearance only for none use to be buried but such as are first dead And Pilate was very carefull to be certified first of Christs death before he would give leave that he should be buried Mar. 15. 43 44 45. 2. For the greater certainty of his Resurrection And in this respect the Evangelists observe not only that Christ was buried but also they record the circumstances of his buriall and shew how he was buried viz. In a new sepulchre wherein never man was laid Joh. 19. 41 42. That so none might cavill and say it was not Christ but some other that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad loc did arise from the dead and that none also might pretend that Christ did not rise by
The Apostle saith that Christ humbled himself and became obedient unto death even the death of the Crosse Phil. 2. 8. And it is unquestionable that Christs death was a part and a chief part of his humiliation Therefore so long as he remained dead that is untill his Resurrection he was in the estate of humiliation 6. It appears by Scripture that when Christ died his soul went to heaven and therefore not to hell as taken for the place of torment which is most opposite and contrary unto heaven This day shalt thou be with me in Paradise said Christ to the penitent malefactour Therefore Christs soul being separated from his body went to Paradise which is all one with the third that is the highest heaven as was before shewed Some answer that Christ meant of himself in respect of his divine nature which is in all places and in Paradise or heaven in a more especiall manner in that respect they say Christ did promise the repentant thief that he should be with him that day in Paradise But first Bellarmine doth well refell this Bellar. de Beatitud Sanct. l. 1. c. 3. answer for that Christ promised that the thiefe should be where he was but in respect of his divine nature Christ was with the thief here in this world even then when he played the thief so that in this sense Christ in those words with me had promised no new thing unto him 2. The word of Christ cannot without doing violence unto them be otherwise taken then to import this that as the thief was then in respect of the body partner with Christ in pain and torment so that same day both their souls should be together where they should injoy blisse and happinesse Some therefore yeelding that those words with me have reference to Christ in respect of his soul say that Christs soul betwixt his death and his Resurrection might be both in heaven and in hell the place of torment one while in the one another while in the other But this is a groundlesse conjecture the Scripture Act. 2. clearly Videtur quòd usque ad horam resurrectionis manserit in inferno Aquinas part 3. qu. 5. art 4. enough sheweth that Christs soul from the time of his death was in the hell that it speaks of untill the time of his Resurrection Again some of the ancients do not without cause infer from those words of Christ which he spake when he gave up the Ghost Father into thy hands I commend my spirit For though Christs soul even in the hell of the damned might yet be said to be in the hands of the Father yet much Eusebius Emisenus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Juenricus Tunc clamor Domini magno conamine missus Aetheriis animam comitem commiscuit auris rather might it be said to be in his hands being in heaven Some arguments used in defence of this opinion are to be answered Ob. As first that drawn from Mat. 12. 40. As Jonas was three daies and three nights in the belly of the whale so shall the son of man be three daies and three nights in the heart of the earth Here by the heart of the earth they understand hell the hell of the damned which they suppose to be in the heart or midst of the earth The Papists also make use of this place for their Limbus before spoken of but it makes for neither opinion For 1. The Scripture doth not declare where hell the place Qui ignis gehennae cujusmodi in quâ mundi vel regionum parte futurus sit hominem arbitror scire neminem nisi fortè cui Spiritus divinus ostendit Aug. de Civ Dei lib. 20. cap. 16. of torment to which the Papists make their Limbus to be contiguous is seated Austin speaking of the fire of hell saith that he supposed no man could tell of what kind it is or in what part of the world except perhaps Gods spirit did reveal it 2. In those words of Christ which are objected by the heart of the earth is meant the grave For Christs abiding so long in the heart of the earth was to be a sign to the Jews as the context sheweth therefore it was to be a thing apparent unto them which his abiding so long in the grave was but not his abiding so long either in Limb or in the hell of the damned For if ever Christ were there yet it was more then the Jews could see but they might see that at such a time he was laid in the grave and that he continued there untill such a time after Ob. Against this it is objected That the heart is put for the midst of a thing and therefore the grave being not the midst of the earth cannot be the heart of it Answ But in the Scripture that part of a thing which is betwixt the extremes though it be not equally distant from the extremes is called the midst or the heart Ezek. 14. 14. 16. 18. 20. where its said if Noah Daniel and Job were in it c. in the originall it is word for word in the midst of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it where by the midst of the Land is not meant precisely the middle part of the Land but any place within it S◠Ezek. 27. 4. Tyrus is said to be in the midst of the sea in the originall as the margent notes it is in the heart of the sea Yet this heart or midst of the sea was not exactly the middle of it for Tyrus as it is said there v. 3. was situate at the entry of the sea Ob. But Bellarmine yet further objects that Christs sepulcher seems to have been above the earth and not at all within it because it was hewn out of a rock as the Scripture telleth us Answ But this hindreth not why it might not be within the earth and that it was so the Scripture sheweth relating how a great stone was rolled to the mouth of the sepulcher Mat. 27. 60. and that John stooped down to look into the sepulcher Ioh. 20. 5. These circumstances argue that the sepulcher was beneath in the earth and therefore might well be called the heart of the earth Ob. Again they argue from Ephes 4. 9. where it is said That Christ descended into the lower parts of the earth which some will have to signifie hell the place of torment and the Papists will have Limbus Patrum to be meant Answ But 1. why the lower parts of the earth should denote the hell of the damned or Limbus Patrum if there had been any such place at all I do not see it being unknown to us as I said before where that hell is seated 2. Therefore Cajetans exposition is much better that by the lower parts of the earth Ad inferiores partes terrae i. e. ad inferiorem partem mundi terram Cajet ad loc Comparatur non una pars terrae cum altera sed tota terra cum caelo
die illo judicabitur Idem unprepared at the last judgement As death leaves a man so will the day of judgement find him Yea there is as hath been shewed a particular judgement upon the soul immediately after death and as it fares with the soul then in the particular judgement so must it after fare both with body and soul in the generall judgement But further as the consideration of judgement to come should deter us from all sin and provoke us unto all obedience so there are divers particular duties which it both serves to admonish us of and incite us unto As 1. To take heed of judging censuring and condemning one another This is not so to be taken as some are apt to mis-interpret and misapply it as if we might not admonish and reprove one another He will needs make himself a Judge said the Sodomites of Lot when he said to them Nay my brethren I pray you do not so wickedly Gen. 19. 9. So when Moses reproved one for doing his fellow wrong presently the man took him up saying Who made thee a Iudge and a Ruler over us Exod. 2. 14. But all in their places and callings ought to do this Ministers must do it These things teach and exhort and rebuke with all Authority Tit. 2. 15. Preach the word be instant in season and out of season reprove rebuke c. 2 Tim. 4. 2. So also private Christians Let the word of Christ dwell in you richly in all wisdome teaching and admonishing one another Col. 3. 16. Warn them that are unruly 1 Thes 5. 14. Thou shalt in any wise rebuke thy neighbour and not suffer sin upon him Levit. 19. 17. But though this be required of us yet are we forbidden to be censorious judge not that ye be not judged Mat. 7. 1. Yea because vve must our selves be judged therefore vve must not take upon us to judge others Why doest thou judge thy brother or why doest thou set at nought thy brother we shall all stand before the judgement seat of Christ As it is written As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God So then every one of us shall give an account of himselfe unto God Let us not therefore judge one another any more Rom. 14. 10 11 12 13. There is one Law-giver who is able to save and to destroy who art thou that judgest another Jam. 4. 12. And how must we refrain from judging because of that judgement that is to come we must take heed of judging further then we know as of mens purposes and intentions further then they manifest them by their actions Judge nothing before the time untill the Lord come who will bring to light the hidden things of darknesse and will make manifest the counsels of the heart 1 Cor. 4. 5. If mens actions be good we must take heed how we judge their intentions as to say that they do things for by ends and earthly respects for profit credit and the like And if their actions be doubtfull we are to interpret things in the best sense Charity thinketh no evill 1 Cor. 13. 5. VVhere it seeth none it thinketh or suspecteth none Neither if mens actions some of them be apparently evill must we therefore presume to judge so of their persons for so we shall offend against the generation of Gods children Psal 73. 15. The wicked may do some things that are good and so the godly some things that are evil for in many things we offend all Jam. 3. 2. Finally though it be evident that any for the present are in a damnable estate in that they set themselves Psal 36. 4. Isai 3. 9. in a way that is not good and do not abhor evill They declare their sins as Sodom and hide them not yet may we not therefore be peremptory to judge of their eternall condition we may not therefore say that they are reprobates castawaies damned wretches and that there is no hope of them For this is more then we know we must leave it unto him Who hath mercy on whom he will have mercy and whom he will he hardeneth Rom. 9. 18. There are two sorts of people who are especially faulty in this kind 1. Such as take upon them to judge and censure others that so themselves may seem the more pure and the more perfect As the depressing of the one scale is the lifting up of the other so they think that what they detract from others they shall adde unto themselves See Absalons hypocriticall censoriousnesse 2 Sam. 15. 3. 4. But thou art inexcusable O man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same things But we are sure that the judgment of God is according to truth against them that commit such things And thinkest thou this O man that iudgest them which do such things and doest the same that thou shalt escape the iudgement of God Rom. 2. 1 2 3. If a man think himself to be something when he is nothing he deceiveth himself But let every man prove his own work and so shall he have reioycing in himself alone and not in another For every man shall bear his own burthen Gal. 6. 3 4 5. My brethren be not many Masters knowing that we shall receive the greater condemnation For in many things we offend all Jam. 3. 1 2. 2. Such as wittingly and wilfully traduce and slander others whose conversations they know to be holy and good and even therefore they seek what they can to defame them They think it strange that you will not run with them to the same excesse of riot speaking evill of you Who shall give an account to him who is ready to iudge both the quick and the dead 1 Pet. 4. 4 5. 2. To beware of abusing that power that we have over or above others For though they be not able to plead their own cause and to vindicate themselves yet God at the last judgement if not before will plead their cause for them and will avenge them on those that have done them wrong Rob not the poor because he is poor neither oppresse the afflicted in the gate For the Lord will plead their cause and spoil the soul of those that spoiled them Prov. 22. 22 23 He that doth wrong shall receive for the wrong that he doth and there is no respect of persons Col. 3. 25. Therefore Masters give unto your servants that which is iust and equall knowing that ye also have a master in heaven Col. 4. 1. This consideration of Gods judgement to come wrought so upon Iob that he durst not oppresse either servants or others If I did despise saith he the cause of my man-servant or of my maid-servant when they contended with me What then shall I do when God standeth up and when he visiteth what shall I answer him Job 31. 13 14. If I have lift up my
And secondly there must also be order a due order and disposition of the parts some to teach and govern some to be taught and governed Are all Apostles are all Prophets are all Teachers 1 Cor. 12. 29. Not all but some He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Eph. 4. 11. Take heed to your selves and to the flock over which the Holy Ghost hath made you overseers c. Acts 20. 28. And we beseech you brethren to know them which labour among you and are over you in the Lord c. 1 Thes 5. 12. Obey them that have the rule over you and submit your selves for they watch for your souls c. Heb. 13. 1. Some may take in Discipline as a note of the Church but I thinke it not properly a note of it because it is not of the being but only of the well-being of the Church As a hedge or wall is to a garden so is Discipline to the Church requisite and needfull is it for the preservation of the Church in purity both of Doctrine and Manners and where it is long wanting the Church will be apt to grow very corrupt yet it is not of such necessity but that the Church may subsist without it neither may we for want of Discipline conclude that it is no Church or not such as wherin we may continue but must needs separate from it For in our Saviours time what Discipline was in the Jewish Church whenas they that confessed him were cast out of the Synagogue Joh. 9. 22. 34. The one and thirtieth SERMON HAving treated sufficiently of the name and nature the distinctions and notes of the Church I come to the point which these words Vpon this Rock I will build my Church and the gates of hell shall not prevail against it afford unto us and that is this That the Church is so strongly built that Doct. no adverse power whatsoever can prevaile against it This our Saviour plainly and expresly testifies here in the Text so David speaking of the Church saith God will establish it for ever Psal 48. 8. The strength and stability of the Church may yet further appear 1. By Gods promises made unto it I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day Esa 27. 3. No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgment shalt thou condemn Esa 54. 17. For I saith the Lord will be a wall of fire round about her and will be the glory in the midst of her Zach. 2. 5. In such places of Scripture as wherein God doth threaten to afflict and punish his Church yet still he mitigates the sharpnesse of his threatnings with sweet promises that he will not utterly destroy it Esa 10. 6. God saith that he would send the Assyrian against an hypocriticall Nation and against the people of his wrath so he called the Jewish Nation and people which was then his Church and would give him a charge to take the spoile and to take the prey and to tread them downe like the mire of the streets But lest any should think that the Church should quite be destroyed it follovves v. 20. 21. And it shall come to passe in that day that the remnant of Israel and such as are escaped of the house of Jacob shall no more again stay upon him that smote them but shall stay upon the Lord the holy one of Israel in truth The remnant shall return even the remnant of Jacob unto the mighty God And againe v. 24. 25. Therefore thus saith the Lord God of Hosts O my people that dwellest in Sion be not afraid of the Assyrian he shall smite thee with the rod and shall lift up his staffe against thee after the manner of Aegypt For yet a very little while and the indignation shall cease and mine anger in their destruction Though God be provoked against his Church and smite it sore yet his anger shall cease in the destruction not of his Church but of the adversaries of it So Esa 17. 4. the Lord threatneth saying And in that day it shall come to passe that the glory of Jacob shall be made thin and the fatnesse of his flesh shall wax lean but v. 6. he addes Yet gleaning grapes shall be left in it as the shaking of an olive tree two or three berries in the top of the uttermost bough four or five in the out most fruitfull branches thereof saith the Lord God of Israel And Isai 24. 13. Having said that there should be desolation and destruction to shew that yet this should not be utter desolation and utter destruction the like promise is annexed When thus it shall be in the midst of the Land among the people there shall be as the shaking of an Olivetree and as the gleaning grapes when the vintage is done So Jer. 3. 14. Turn O back-sliding children saith the Lord for I am married unto you and I wil take you one of a City and two of a Family and I wil bring you to Sion Jer. 46. 28. Fear not thou ô Iacob my servant saith the Lord for I am with thee for I wil make a ful end of all the Nations whither I have driven thee but See the margent and De Dieu upon Exod. 34. 6. 7. wil not make a full end of thee but correct thee in measure yet will I not leave thee wholly unpunished Ezek. 6. 8. The Lord having before threatned to inflict sore plagues and punishments adds Yet wil I leave a remnant that you may have some that shall escape the sword among the Nations when ye shall be scattered thorough the Countries And Ezek. 14. 22. Although he threatned to send his four sore judgments upon Jerusalem the sword and the famin and the noisom beast and the pestilence to cut off from it man and beast Yet behold saith he therein shall be left a remnant that shall be brought forth c. Thus Gods promises to his Church shew that no adverse power shall prevail against it viz. so as utterly to overthrow it 2. The same also may appear by Gods providence towards it as he hath promised so he hath performed as the story of the Church in all ages doth make manifest He hath remembred his Covenant for ever the word which he commanded to a thousand generations Which Covenant he made with Abraham and his Oath unto Isaac And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant saying unto thee will I give the Land of Canaan the lot of your inheritance When they were but few men in number yea very few and strangers in it When they went from one Nation to another from one Kingdome to another people He suffered no man to do them wrong but reproved Kings for their sakes saying Touch not mine anointed do