their sins behind his back he will no more condemn them for their sins then if they were quite removed out of his sight and he had no knowledge of them 5. When sins are remitted they are said to be cast into the bottome of the sea Thou O Lord wilt cast all their sins into the depths of the Sea Mic. 7. 19. This shewes more emphatically how when God forgives sins they are done as it were quite out of his sight that which is cast into the depths of the sea is not like to be found again nor to be seen any more In those dayes and in that time saith the Lord the iniquity of Israel shall be sought for and there shall be none and the sins of Judah and they shall not be found for I will pardon them whom I reserve Jer. 50. 20. 6. Sins in this case are said to be forgotten and never more to be remembred I will forgive their iniquity and I will remember their sin no more saith God Jer. 31. 34. God wil no more take vengeance on his people for their sins then if he had quite forgotten them and had no remembrance at all of them All his transgressions that he hath committed they shall not be mentioned unto him Ezek 18. 22. Ob. Some may object that after David had truly repented of his sin and also had the pardon of it declared unto him by the Prophet he was punished for it 2 Sam. 12 13 14. Answ I answer the Papists abuse this and the like examples inferring from them that God remitting the fault yet doth not remit the punishment but that still vve must one vvay or other either here or hereafter make satisfaction unto God for sin committed against him But as the Antinomians erre in denying castigatory punishment to be inflicted upon Gods children so doe the Papists erre in affirming satisfactory punishment to be inflicted on them God afflicts sometimes them whom he pardons not as exacting satisfaction of them for how then are they pardoned but as chastening them that they may the better learn to beware of sin afterwards and that others seeing them to smart for it may beware of it When we are judged we are chastned of the Lord It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should not be condemned with the world 1 Cor. 11. 32. So that God doth execute judgement he doth inflict punishment upon his children yet it is but a chastening of them for their good not that he doth take vengeance on them or exact satisfaction of them Vse 2. Secondly seeing this great benefit belongs unto the people of God let us take heed least we come short let us make sure that we may be partakers of it To stir us up hereunto let us consider 1. How much the purchasing and procuring of this benefit hath cost even no lesse then the bloud of the Lord Jesus This is my blood of the New Testament which is shed for many for the remission of sins said Christ when instituting the Sacrament of his Supper he gave the Cup unto his Disciples Mat. 26. 28. How shall we escape if we neglect so great saluation Heb. 2. 3. If we make light of that which did cost Christ so dear 2. What account the Saints have made of this benefit The Prophet Mica admiring the goodness of God in this respect cries out Who is a God like unto thee that pardoneth iniquity and passeth by the transgression of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Mic. 7. 18. How earnestly did David sue unto God for it Have mercy upon me O Lord according to thy loving kindnesse according to the multitude of thy tender mercies blot out my transgressions Wash me thoroughly from mine iniquity and cleanse me from my sinne Psalme 51. 1 2. And v. 9. Hide thy face from my sinnes and blot out mine iniquities And Verse 14. Deliver me from blood-guiltinesse O God thou God of my salvation and my tongue shall sing aloud of thy righteousnesse And how exceedingly did he rejoyce when he was assured of this benefit Blesse the Lord O my soule and all that is within me blesse his holy Name Blesse the Lord O my soule and forget not all his benefits Who forgiveth all thine iniquities and healeth all thy diseases who redeemeth thy life from destruction and crowneth thee with loving kindnesse and tender mercies Psalme 103. 1 2 3 4. 3. That forgivenesse of sins is such a benefit such a blessing as even blessednesse it selfe the greatest blessednesse that we are capable of here in this life doth consist in it Blessed is he whose transgression is forgiven and whose sin is covered Blessed is he to whom the Lord imputeth not iniquity Psal 32. 1 2. Sin being forgiven nothing can doe us hurt all affliction will be light and easie death it selfe will be advantage to us see Rom. 8. 33 34 35 36 37. This is it that makes affliction grievous and hard to be indured then usually a mans conscience will flie in his face and set his sins before him Thus it is sometimes even with the godly themselves Thou writest bitter things against me said Job unto God and makest me to possesse the sins of my youth Job 13. 26. Mine iniquities said David are gone over my head and are as a heavy burthen too heavy for me to bear Psal 38. 4. Woe unto us that we have sinned said the people of God Lam. 5. 16. And they adde v. 17. For this our heart is faint for these things our eyes are dim O what a happinesse then is it in time of affliction to have sins forgiven and to be assured of the forgivenesse of them So also when death approacheth For the guilt of sin lying upon the conscience will make death terrible it will cause us to say unto it as Ahab said to Eliah Hast thou found me O mine enemy Whereas if we be assured of interest in Christ and of forgivenesse of sinnes thorough him we may say with old Simeon Lord now lettest thou thy Servant depart in peace for mine eyes have seen thy salvation Luke 2. 29 30. This blessednesse here to have our sinnes forgiven doth make way immediately for the blessednesse of the life to come for that inheritance of the Saints in light as the Apostle calls it Colos 1. 12. Forgivenesse of sinnes and an inheritance among them that are sanctified are immediately joyned together Acts 26. 18. Therefore as we desire the inchoation of happinesse here and the consummation of happinesse hereafter as wee would live comfortably die chearfully and after death injoy immortality and glory let us make sure of this benefit the forgivenesse of our sins and then nothing can debar us from all blisse all happinesse The four and thirtieth SERMON HEB. 6. 2. And of the Resurrection of the dead THe Author of this Epistle speaking of the principles of the doctrine of Christ
hand against the father lesse when I saw my help in the gate that is when by his greatnesse he could have easily escaped censure in the courts of humane judicature Then let mine arm fall from my shoulder-blade and mine arm be broken from the bone For destruction from God was a terrour unto me and because of his highnesse I could not indure Joh. 31. 21 22 23. 3. To shew mercy unto others that we our selves in that great day may obtain mercy With what measure ye mete it shall be measured to you again Mat. 7. 2. Blessed are the mercifull for they shall obtain mercy Mat. 5. 7. But he shall have iudgement without mercy that hath shewed no mercy Jam. 2. 13. Now we must be mercifull in forgiving For how can we expect that God should forgive us if we will not forgive others Christ hath taught us to pray forgive us our trespasses as we forgive those that trespasse against us And he adds For if ye forgive men their trespasses your heavenly Father will also forgive you But if ye forgive not men their trespasses neither will your Father forgive your trespasses Mat. 6. 14. 15. And to this end he propounded a Parable of a certaine King who having forgiven one of his servants a great debt which he was never able to pay when he heard how that servant would not remit a small debt that his fellow-servant owed him he was wroth with him and exacted his debt of him Mat. 18. 23. c. And the Application of the Parable is subjoyned v. 35. So likewise shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses Therefore let not the Sun go down upon your wrath Eph. 4. 26. Yet some will continue in their wrath and enmity In ipsa morte ira vivebat Flor. not only untill night but even untill death they will lie down not onely in their beds but in their graves with it 2. In giving that is succouring and relieving those that are in want and misery The Lord give mercy unto the house of Onesiphorus for he oft refreshed me and was not ashamed of my chain but when he was in Rome he sought me out very diligently and found me The Lord grant unto him that he may find mercy of the Lord in that day 2 Tim. 1. 16 17 18. And what account shall be made at the last judgement of this kind of mercy Christ hath plainly shewed Mat. 25. 34. c. where he fore-tells how to those who have been carefull to succour and relieve others he will say Come ye blessed of my Father inherit ye the Kingdome prepared for you from the foundation of the world for I was an hungred and ye gave me meat I was thirsty and ye gave me drink c. On the other side to those who have refused thus to shew mercy he will say Depart from me ye cursed into everlasting fire prepared for the Devill and his Angells For I was an hungred and ye gave me no meat c. Some as Austine records Aug. de Civit. Dei l. 212. c. 17. have strained this and other such like places beyond all due measure inferring from thence that if a man did not neglect to give almes howsoever otherwise he lived yet he should not be damned But this is a most erroneous and damnable opinion For though a man give all his goods to feed the poore yet if he be without charity it shall profit him nothing as the Apostle teacheth 1 Cor. 13. 3. Now where sin and ungodlinesse doth reign there is no charity for charity proceeds out of a pure heart a good conscience and faith unfâ—ined as we learn of the same Apostle 1 Tim. 1. 5. That of our Saviour holds good in respect of all as well almes-givers as others Except ye repent ye shall all perish Luke 13. 3 5. Gregory saith well that he that gives Dat sua Deo se diabolo Greg. Pastor par 3. admonit 21. almes liberally and yet otherwise lives wickedly gives his goods to God and himself to the Devill That of our Saviour Luk. 11. 41. Give almes of of such things as you have and behold all things are clean unto you is not so to be taken as if giving of alms alone would serve the turn but he spake in respect of the Pharisees as the context sheweth The Pharisees were superstitious in washing and cleansing their cups and platters but regarded not to wash and cleanse their hearts And because coveousnesse was the sin which was predominant in them as appears Luke 16. 14. Mat. 23. 14. Therefore Christ prescribed a remedy sutable to the disease as a Physitian will say to such as are given to excesse Use abstinence and all will be well So Daniel knowing that Nebuchadnezzar had been a great oppressor exhorted him to the exercise of that vertue especially which was most contrary to the vice that reigned in him Wherefore O King let my counsell be acceptable unto thee break off thy sins by righteousnesse and thine iniquities by shewing mercy to the poor Dan. 4. 27. The error of the Papists also is here to be avoided They hold that by works of mercy we may satisfie for our sins and merit heaven But it is only Christ who is the propitiation for our sins 1 Joh. 1. 2. and who hath purchased eternall redemption for us Heb. 9. 12. It is mercy that we must expect in the day of Judgement notwithstanding all the works of mercy or what ever good works we have done as is clear by the Dignatio locum non habet ubi fuerit praesumptio dignitatis Bern. Gal. 5. 6. places before cited 2 Tim. 1. 18. Now Gods mercy and our merit will not stand together But as other good works so works of mercy being the fruits of a living faith that worketh thorough love shall be found pleasing unto God and profitable unto us at the last judgment Vse 3. Thirdly and lastly This Judgement to come being considered affoards comfort unto the godly and is sufficient to incourage them against all the molestations and troubles that here they meet with As 1. The prosperity of the wicked doth sometimes not a little vex and grieve the godly Wherefore do the wicked live become old yea and are mighty in power Their seed is established in their sight c. Job 21. 7 8. Wherefore doth the way of the wicked prosper Wherefore are all they happy that deal very treacherously Jer. 12. 1. But as for me my feet were almost gone my steps had well nigh slipt For I was envious at the foolish when I saw the prosperity of the wicked c. Psal 73. 2 3. c. But what reason is there to envy the wicked because they prosper and flourish for a while whenas at last God will pay them home and they shall perish for ever The wicked is reserved to the day of destruction and shall be brought
unto Israel and forgivenesse of sins Act. 5. 31. And Act. 3. 19. Repent ye therefore and be converted that your sins may be blotted out Now repentance importeth 1. Sorrow for sin I will be sorry for my sin said David Psal 38. 18. Ephraim repenting smote upon his thigh Jer. 31. 19. And the penitent Publican smote upon his breast Luk. 18. 13. This sorrow for sin presupposeth knowledge of sin and produceth acknowledgement and confession of it I will declare mine iniquity Psal 38. 18. I * Or know Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledge mine iniquity and my sin is ever before me Psal 51. 3. If we confesse our sins God is faithful and just to forgive us 1 Joh. 1. 9. viz. if with a true penitent heart we confesse them but this sorrow for sin must be godly sorrow that is sorrow for sin as sin not so much as sin is bitter unto us but especially as it it evill in the sight of God a thing whereby he is injured and dishonoured This is to be sorry after a godly manner 2 Cor. 7. 11. This godly sorrow worketh repentance unto salvation not to be repented of v. 10. 2. Turning from sin He that covereth his sinnes shall not prosper but he that confesseth and for saketh them shall have mercy Prov. 28. 13. Pâ—â—nitentiam agere est perpetrata mala plangere plangenda non perpetrare Gregor hom 38. in Evang. Peccati paenitentia est ab eo quod paenitendum intellexeris destilisse Hilar. in Psal 118. sâ—u 119. in Pe. In the Hebrew repentance is called Teshubah which properly signifies turning And so these are joyned tother Repent and be converted Act. 3. 19. 3. Forgiving of others this also is requisite for the obtaining of forgivenesse So Christ hath taught us to pray Forgive us our trespasses as we forgive them that trespasse against us Mat. 6. 12. he adds v. 14 15. For if ye forgive men their trespasses your heavenly Father wil also forgive you But if ye forgive not men their trespasses neither wil your Father forgive your trespasses And when Peter came unto Christ saying Lord how oft shall my brother sin against me and I forgive him untill seven times Christ answered I say not unto thee untill seven times but untill seventy times seven Mat. 18. 21 22. And immediately he propounded a parable whereby to shew how much it concerneth every one to forgive others if he would have God to forgive him The parable is of a King who having a servant that ought him a huge debt which he was no whit able to pay upon his humble submission and intreaty forgave him but hearing that the said servant would not forgive his fellow-servant a small debt was exceeding wroth with him and exacted his debt of him So likewise said our Saviour making application of the parable shall my heavenly Father do also unto you if ye from your hearts forgive not every one his brother their trespasses Vse 1. Novv for the use of the point 1. VVhat comfort is here for the people of God Although in themselves they be guilty of sin both original and actuall though they vvere born in sin Psal 51. 5. and have lived in sin Isai 53. 6. though continually they are falling into sin Jam. 3. 2. Yet this is their comfort and greater comfort then this they need not desire thorough Christ they are reconciled unto God all their sins are pardoned and done away as if they had never been See what expressions are used in Scripture whereby the forgivenesse of sins is set forth vnto us 1. VVhen sins are forgiven they are said not to be imputed God was in Christ reconciling the world unto himself not imputing their trespasses unto them 2 Cor. 5. 19. Sins are injuries done unto God offences committed against him but though we have offended him and have been injurious unto him yet if we lay hold on the Covenant that he hath made with us in Christ he will forgive us and not impute the sins that we are guilty of unto us 2. Sin when it is forgiven is said to be blotted out According to the multitude of thy tender mercies blot out my transgressions Psal 51. 1. Sins are debts Forgive us our debts so it is according to the Originall Mat. 6. 12. As God hath a note-book for good deeds A book of remembrance was written before him for them that feared the Lord and that thought on his Name Mal. 3. 16. And in reference to this book Nehemiah prayed saying Remember me O my God and wipe not out my good deeds that I have done for the house of my God c. Neh. 13. 14. So he hath also a debt-book for sins but if we humbly and unfainedly turne unto him he will blot our sins out of his book he will never charge them upon us never exact payment and satisfaction of us seeing Christ hath made it for us having with his blood blotted out the hand-writing of Ordinances that was against us c. Col. 2. 14. The Prophet Esay useth this same metaphore of blotting out but he fetcheth it another way I have blotted out as a thick cloud thy transgressions and as a cloud thy sins Esa 44. 22. There sinnes are compared to a cloud a thick cloud which interposeth betwixt God and us and keepeth off the bright beams of Gods favour and the light of his countenance from shining upon us Your iniquities have separated betwixt you and your God and your sins have hid his face from you saith the same Prophet Esa 59. 2. But sins being remitted the cloud is blotted out it is dispersed and dispelled it vanisheth and is gone that we may behold the face of God as of a loving Father reconciled to us in Christ Jesus 3. Sinnes are said to be covered when they are pardoned Thou hast forgiven the iniquity of thy people thou hast covered all their sin Psal 85. 2. By this expression is signified that the people of God even his true and faithfull people have sin in them but their sin being forgiven it is as it were covered and hid from the sight of God he doth no more impute sin unto them then if he did see no such thing in them If in this sense onely the Antinomians did hold that God sees no sin in his people I should readily side with them but they have a perverse meaning in it See Mr. Gatakers book intituled Gods eye upon Israel viz. that a child of God cannot sin need not nay ought not to be humbled for sin which opinion is as agreeable unto Scripture as that which is most repugnant to it 4. Sins are said to be cast behind Gods back when he doth forgive them Thou hast cast all my sins behind thy backe said Ezekiah to God Esa 38. 17. God sets the sins of the wicked before his face they are before my face saith he Hos 7. 2. But for such as turne unto him he casts
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
sins 1 John 2. 1 2. He is with the Father for he is ascended up to the Father and therefore we may be sure that the Father will be propitious to us for his sake Seeing then we have a great High Priest that is passed into the heavens Iesus the Son of God let us hold fast our profession Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 4. 14. 16. So Heb. 10. 19 20 21 22. Having therefore brethren boldnesse to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us thorough the vail that is to say his flesh And having an High Priest over the house of God let us draw neare with a true heart in full assurance of faith 2. It also affords unto us a ground of assurance that we belonging unto Christ and being his shall ascend into heaven For the Head being ascended the members must in due time ascend also the head and the members must be together Where I am there shall also my servant be saith Christ Joh. 12. 26. And Joh. 17. 24. Father I will that they whom thou hast given me be where I am And Joh. 14. ◠3. I go to prepare a place for you And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also The Apostle speaks of our ascension as a thing already effected and wrought by Christs ascension God he saith hath made us sit together in heavenly places in Christ Iesus Eph. 2. 6. Thus Christs Ascension serves to comfort us in all adversity and to take away the fear of death yea to make death desirable seeing it will but convey us thither whither Christ is gone before to prepare a place for us Therefore we are alwaies confident saith the Apostle knowing that while we are present in the body we are absent from the Lord. For we walk by faith and not by sight We are confident I say willing rather to be absent from the body and to be present with the Lord 2 Cor. 5. 6 7 8. And so Phil. 1. 23. Desiring to be dissolved and to be with Christ which is far better Vse Lastly the ascension of Christ serves to admonish us to ascend thither spiritually whither Christ is ascended corporally to have our hearts and affections in heaven where Christ is Why seek ye the living among the dead He is not here but is risen said the Angells to those that came to seek Christ in the Sepulchre Luk. 24. 5 6. So Why seek we Christ among the things of the earth He is not here but is ascended Therefore if we seek Christ let us seek those things that are above where Christ is let us set our affections on things above and not on things that are upon the earth Col. 3. 1 2. As Christ is in heaven so our conversation also must be in heaven Phil. 3. 20. The two and twentieth SERMON HEB. 12. 2. And is set downe at the right hand of the Throne of God THe Apostle v. 1. exhorts to patience and perseverance in the way of holinesse Let us run with patience or patient continuance as the word there used is rendred Rom. 2. 7. the race 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is set before us And this exhortation he inferreth from the examples of the Saints mentioned in the 11. Chapter Wherefore seeing we also are compassed about with such a cloud of witnesses let us lay aside every weight and sin which doth so easily beset us and let us run c. Then he further inforceth the exhortation from the example of Christ who above all is to be followed v. 2. Looking unto Iesus the Author and finisher of our faith who for the joy that was set before him indured the Crosse despising the shame that is for the blessed and happy estate that he was to enter into after his passion he was well content to suffer as he did And then he goes on shewing that Christs expectation was not in vain but that he obtained the glory and happinesse which he looked for And is set down at the right hand of the Throne of God that is of God sitting in his Throne He speaks of God as a King in his Throne and so Christ sitting at the right hand of God is said to sit at the right hand of the Throne of God Hence then let us observe this point That Doct. Christ after his Passion and humiliation not only rose from the dead and ascended into heaven but also sate down at the right hand of God Christs resurrection was the beginning of his exaltation his ascension was a higher degree of it and his sitting at the right hand of God yet higher then both and the highest that may be This degree of exaltation is peculiar unto Christ whereas the other are common to him with his members They shall all rise from the dead and ascend up to heaven David is not ascended into the heavens saith Peter Act. 2. 34. As yet David is not ascended in respect of the body to which ascension properly belongs but he shall ascend and so all the Saints likewise they shall be caught up together in the clouds to meet the Lord in the ayre and so shall be ever with the Lord 1 Thes 4. 17. But besides Christ none ever did or shall sit at the right hand of God this honour is not communicable to any other whether man or Angell For to which of the Angels said God at any time sit on my right hand Heb. 1. 13. Now that Christ doth sit at the right hand of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God it is most clear as by the Text in hand so by many other places of Scripture As Heb. 1. 3. When he had by himself purged our sins he sate down on the right hand of the Majesty on high And Heb. 8. 1. We have such an High Priest who is set on the right hand of the Throne of the Majesty in the Heavens And Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God So S. Mark testifies of Christ that he was received up into heaven and sate on the right hand of of God Mar. 16. 19. And this Christ himselfe did fore-tell Luke 22. 69. Hereafter shall the Son of Man sit on the right hand of the power of God And David did prophecy of it long before saying The LORD said unto my Lord Sit thou at my right Hand untill I make thine Enemies thy footstool Psal 110. 1. which words were spoken concerning Christ as Christ himselfe hath shewed Mat. 22. 41 42 43 44 45. And so S. Peter Acts 2. 34 35. And the Author of the Epistle to the Hebrewes c. 1. v. 13. But now let us see what is meant by Christs
The testimony of the Lord is sure making wise the simple Psal 19. 7. The entrance of thy words giveth light it giveth understanding to the simple Psal 119. 130. therefore God would have the book of the Law read before all the Congregation of his people men women and children that saith he they may hear and that they may learn and fear the Lord your God and observe to do all the words of this Law and that their children which have not known any thing may hear and learn to fear the Lord your God c. Deut. 31. 11 12 13. 2. To confute the Enthusiasts who rely on immediate inspirations and revelations of the spirit and so vilifie and despise the Scriptures but let them boast of the spirit as much as they will certain it is that whilest they contemn the word as they do the spirit which they are led by is not that spirit which Christ promised the Spirit of Joh. 16. 13. Spiritus veritatis Isa 19. 14 Spiritus vertiginis Vulg. truth but that which the Prophet saith the Lord had mingled in the Egyptians a perverse spirit God in his perpetual and unchangeable Covenant hath joyned his spirit and his word together Isai 59. 21. And therefore most presumptuous are they who wil disjoyn them one from the other 3. To confute many opinions that are started up among us in these times they are called new lights but whether they be new or old they are falsly called lights being opposite to that true light the Scripture to which we must take heed 2 Pet. 1. 19. Isai 8. 20. as to a light shining in a dark place they that broach these opinions speak not according to the Law and the testimony and therefore there is no light in them That the moral Law is now of no use to a believer that he is not to confesse sin nor to be humbled for sin that the soul is not immortall that Christ is not God coessentiall with the Father if these and many such like doctrines which are now spread abroad in the Land be lights I wonder what we shall call darknesse Certainly the Prince of darknesse even in the darkest times of Popery did never devise such damnable heresies and hellish blasphemies as are now maintained I say with S. Peter Seeing you know these things before beware least ye also be carried away with the errour of the wicked and fall from your own stedfastness But grow in grace and in the knowledge of our Lord and Saviour Iesus Christ 2 Pet. 3. 17. 18. Vse 2. Secondly if matters of faith be fully contained in the Scripture let it be our care to acquaint our selves well with the Scripture to embrace the doctrine therein delivered and to hold it fast There are 3. branches of this Exhortation 1. Let us acquaint our selves well with the Scripture Search in the book of God and read Isai 31. 16. Search the Scriptures John 5. 39. Let us consider 1. That God hath ordained the Scriptures for this end that we might be instructed and edified by them They were written for our learning Rom. 15. 4. 2. That it is a singular mercy that we have the Scriptures David magnifies the goodnesse of God towards the Israelites in this respect He hath given his word unto Jacob his statutes and his Ordinances unto Israel He hath not dealt so with any Nation c. Psal 147. 19 20. So Paul notes this as the great priviledge which the Jews had above others that unto them were committed the Oracles of God Rom. 3. 1 2. The greater the mercy is the more grievous is the contempt of it I have written unto them saith God the great things of my Law and they were counted as a strange thing Hos 8. 12. 2. Let us embrace the doctrine delivered in the Scripture Not every doctrine that is preached or printed no take heed of that Believe not every spirit but try the spirits whether they be of God for there are many false Prophets gone out into the world 1 John 4. 1. Prove all things 1 Thes 5. 21. And how must we prove and try every doctrine but by the Scriptures so the Bereans did and they are commended for it Act. 17. 11. But having 1 Pet. 2. 8. tried a doctrine and found it agreeable to the Scripture we must embrace it we must take heed of stumbling at the word as Peter â—aith some do Some stumble because of the many opinions that are abroad because some hold one thing some another therefore they will hold nothing Take heed of this consider 1. That it hath been thus of old in matters of Religion In our Saviours time there were severall opinions concerning him Some said he is a good man others said nay but he deceiveth the people Joh. 7. 12. See also Joh. 7. 40. 43. and Mat. 19. 13 14. 2. The Scripture hath foreshewed that there shall be false doctrines and heresies There shall arise false Christs and false Prophets c. Mat. 24. 24. But there were false Prophets also among the people even as there shall be false Teachers among you who privily shall bring in damnable heresies c. 2 Pet. 2. 1. 3 Such is the malice of Satan that he will doe what he can to pervert the truth where God sowes good corne he will sow tares Mat. 13. 39. 4. God suffers it to be so first to try those that are his There must be heresies among you that they which are approved may be made manifest 1 Cor. 11. 19. See Deut. 13. 1 2 3. 2. That the truth may be more cleared and confirmed then otherwise it would be if it were not impugned and opposed See Acts 15. 1. 2. 6. 7 22. c. 30. 31. It is observed that the Doctors that were before Pelagius wrote more securely concerning grace and free will but when Pelagius arose and asserted free will so as that he overthrew grace then Austine and others bestirred themselves and made it evident that without Gods grace man hath no power nor ability in him to do any thing whereby to please God But again some stumble at this that such as were eminent for profession fall into grosse opinions but neither is there any cause to stumble at this For thus also it hath been even in the Apostles time Nicolas was of no mean repute in the Church as appears Acts 6. 5. Yet it seems he became the Author of a detestable Sect called the Nicolaitans Rev. 2. 15. So what account Paul made of Demas we see Col. 4. 14. and Philem. verse 24. yet he proved an Apostate 2 Tim. 4. 10. 2. This also is fore-told The Spirit speaketh expresly that in the later times some shall depart from the faith giving heed to seducing spirits c. 1 Tim. 4. 1. The falling away of Professors should make us take heed to our selves and cleave the more close to the truth as Peter admonisheth 2 Pet. 3. 17. Take heed lest ye also