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
saying This is my beloved Son in whom I am well pleased Here we have the first Person the Father who spake from heaven as is plaine by those words My beloved Son He who hath a son must needs be a father We have here also the second Person the Son of whom the Father spake and who is expresly mentioned And so also is the third Person the Spirit the holy Spirit or Holy Ghost who came down in the likenesse of a Dove All these three are here so described and set forth as that they plainly appeare to be distinct each from other So the distinction of the Father and the Son is evident from that 1 Joh. 4. 9 10. where it 's said that God sent his Son by God there must needs be meant the Father and the Person sending must needs be distinct from the Person sent so consequently the Father and the Son are two dictinct Persons And by the same reason so are also the Father and the Holy Ghost for the Father sends the Holy Ghost is sent The Holy Ghost whom the Father will send c. Joh. 14. 26. And so also the Son and the Holy Ghost are by this reason proved to be two distinct Persons the Son being the Person sending and the Holy Ghost the Person sent I will send him unto you saith Christ speaking of the Comforter that is the Holy Ghost Joh. 16. 7. How these three Persons are distinguished one from another is not so necessary to be known as that they are distinguished neither may we be over-curious to inquire into it but thus much the Scripture doth manifest unto us concerning the distinction of these divine Persons that the Father is from none the Son is from the Father and the Holy Ghost both from the Father and the Son This is cleare from the places already alledged 1 Joh. 4. 9 10. Joh. 14. 26. 16. 7. And this is sufficient to shew not only that they are distinguished but also how they are distinguished Secondly as they are three distinct Persons so they are one the same God This appears by that Mat. 28. 19. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost except the Father the Son and the Holy Ghost were each of them God we might not baptize nor be baptized in their Name For it is not lawfull to baptize or be baptized in the Name of any but God Were ye baptized in the name of Paul 1 Cor. 1. 13. And again v. 14 15. I thank God that I baptized none of you but Crispus and Gaius least any should say that I had baptized in mine owne name Paul we see abhorred this as most vile sacriledge as a robbing of God of his honour that any should be baptized in his name So that prayer 2 Cor. 13. 24. The grace of the Lord Iesus Christ and the love of God and the communion of the Holy Ghost be with you all that also proves these three Persons each one of them to be God for prayer is to be made only unto God Call upon me Psal 50. 15. Now if they be each one of them God then there being no more Gods then one they must needs be one and the same God The Godhead of the Father is confessed by all the Godhead of the Son and of the Holy Ghost I shall prove more fully and distinctly hereafter in their places this proof may suffice for the present Vse Seeing therefore this mystery of Trinity in Unity and Unity in Trinity of three Persons being one God and one God three Persons seeing I say this is revealed unto us in the Scriptures let us not doubt of the truth of it much lesse deny it but let us firmly assent unto it and believe it Let us not say as Nicodemus did in Joh. 3. another case How can these things be There are many things in Religion which are above reason though not against reason Surely it is the greatest reason that can be that we should believe God concerning himself For can we know God better then he doth himself And shall we not then believe what God doth say and testifie of himself We are not able to comprehend how it is well but let us believe that it is because so much is revealed Secret things belong unto the Lord our God but things revealed unto us Deut. 29. 29. There are many things in nature the reason whereof we know not yet do we not therefore doubt of the things themselves though we cannot tell how they came to be so yet we are assured that so they be The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth Joh. 3. 8. Thou knowest not what is the way of the Spirit nor how the bones do grow in the womb of her that is with child Eccles 11. 5. Scrutaeri hoc temeritas est credere pietas nesse verò vita vita aeterna est Bern. de Consid l. 5. c. 8. Bernard speaking of this mystery saith well To inquire into it above what is revealed is rashnesse to believe it is piety to know it is life even life eternall THE FIFTH SERMON GEN. 17. 1. I am the Almighty God GOd being to make a solemne Coveant with Abraham and so both to promise all manner of blessings unto him and to require sincere and intire obedience of him premiseth this that he is God Almighty that so Abraham might be incited both to obey him and to trust in him The Almighty God In the Originall it is El Shaddai which are two names of God and both of them import might and power El is a name of God as may appear by that Eli Eli c. Mat. 26. 46. that is My God my God c. The word doth signifie as much as might or power as it 's rendered Mic. 2. 1. or mighty as Ezek. 31. 11. And thus when it is used as the Name of God Aquila a Greek Interpreter renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mighty As for the other word Shaddai some derive it from Shadad to wast and destroy as if the word imported thus much that as God by his Almighty power made all things so by the same power he is able to destroy all Joel 1. 15. As a destruction from the Almighty shall it come in the Hebrew there is an elegant Paromasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceshod misshaddai Others take the word as compounded of asher dai that is that is sufficient as if God were therefore called Shaddai because he hath all sufficiency in himself hath no need of any other but is able to supply the wants of all Neither is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things Act. 17. 25. The Greek Interpreters called the Septuagint or Seventie sometimes translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
11 12 13. And that of Peter Wherefore beloved seeing that you look for such things be diligent that you may be found of him in peace without spot and blamelesse 2 Pet. 3. 14. In a word let 's have a care so to assure our selves of interest in Christ by faith and so to shew forth our faith in Christ by our love and obedience unto him that as he saith Behold I come quickly and my reward is with me to give every man as his work shall be Rev. 22. 12. Surely I come quickly v. 20. So we may have courage and confidence to say as there immediately it followeth Amen even so come Lord Jesus The six and twentieth SERMON 2 COR. 13. 14. And the Communion of the Holy Ghost be with you all THese words are a part of the conclusion of this Epistle The Apostle usually begins and ends with prayer in the behalf of those to whom he writes So in other Epistles and so in this Grace be to you and peace from God our Father and from the Lord Jesus Christ Chap. 1. v. 2. And here in like manner The grace of our Lord Iesus Christ and the love of God and the Communion of the Holy Ghost be with you all Amen I am to treat only of that part of the verse which concerns the Holy Ghost and before I come to the doctrine which the words afford I must insist a little upon the name nature person and operation of the Holy Ghost 1. For the name Holy Ghost Ghost is as much as Of the name Holy Ghost spirit and ghostly as much as spirituall In the Scripture where this Person called the Holy Ghost is spoken of our Translators sometimes use the word Ghost and sometimes the word Spirit Yet as I observe they do not altogether use the words promiscuously but with this difference Where the word Holy is not prefixed they alwaies The word Ghost explained use the word Spirit and not the word Ghost And so also when this Person is spoken of in relation to God or to Christ although the word Holy be prefixed As the Spirit not the Ghost the Spirit of God or of Christ not the Ghost of God or of Christ his holy Spirit not his Holy Ghost Otherwise when this Person is spoken of without any such relation and with the Epithite Holy prefixed they use the word Ghost rather then Spirit But however the word in the Originall is the same and these words Ghost and Spirit differ in sound rather then in sense and signification Now the word in the Hebrew and in the Greek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus in the Latin the three learned Languages which is rendred sometimes Ghost but more frequently Spirit this word I say is attributed to divers things 1. Sometimes it is taken for breath I will cause breath to enter into you and you shall live Ezek. 37. 5. In the Originall the word rendred breath is that which usually is rendred Spirit So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 2. 26. Where it is said the body without the Spirit is dead in the margent for spirit is breath 2. The word sometimes is used for the wind as Joh. 3. 8. The wind bloweth where it listeth so is every one that is born of the spirit In the Originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one and the same word which is rendred in the beginning of the verse Wind and in the end of the Spiritus ubi vult spirat verse Spirit the vulgar Latin there hath not Ventus which properly signifieth wind but Spiritus whence we have the word Spirit 3. This word Spirit is used to signifie an incorporeall and immaterial substance A spirit hath not flesh and bones Luk. 24. 39. And thus by spirit sometimes is meant the soul of man VVhen a man dies then shall the dust that is the body made of dust return to the earth as it was and the spirit shall return to God that gave it Eccles 22. 7. Where by spirit is meant the soul of man which is a spirituall substance Thus also the Angels whether good or bad are called spirits The good Angels Are they not all ministring spirits c. Heb. 1. 14. The bad Angells when some said unto Christ Lord even the devils are subiect unto us thorough thy name Luk. 10. 17. Christ answered them Notwithstanding in this rejoyce not that the spirits are subject unto you but rather reioyce because your names are written in heaven v. 20. And in this sense is the word Spirit attributed unto God Ioh. 4. 24. God is a Spirit And so 1 Pet. 3. 18. By spirit is signified Christs divine nature which is the Son in all the three Persons Being put to death by the flesh that is the humane nature but quickned in the spirit that is the divine nature And peculiarly the third Person of the sacred Trinity hath the name of Spirit appropriated to him Sometimes this Person is called the Spirit Rom. 8. 16. Sometimes the Spirit of God 1 Joh. 4. 2. Sometimes the Spirit of Christ Rom. 8. 9. Sometimes the Holy Spirit or the Holy Ghost as in the Text and other places VVhy the third Person is peculiarly called the Spirit though the Father be a spirit and the Son a spirit as well as the Holy Ghost the Scripture doth not expresse neither is it much material for us to inquire Some give Secundum quod spiritus dicitur à spiritualitate sic convenit toti Trinitati Secundum autem quod dicitur à spiratione sic convenit illi soli Personae quae procedit ut amor c. Bonavent in Sent. l. 1. dist 10. quest 3. this reason that this Person proceeds from the Father and the Son by spiration or breathing which must be understood after a spirituall and ineffable manner It may be said that this divine Person is therefore called the Spirit because he was inspired or breathed into and did breath in the Prophets and Apostles This inward and spiritual inspiration was signified and confirmed by Cum arcanâ inspiratione possâ—t Christus gratiam conferre Apostolis visibilem flatum ad dere voluit ad cos melius confirmandos Calvin in Ioh. 20. 22. that outward and corporall breathing which is mentioned Ioh. 20. 22. Where it is said that when Christ gave the Holy Ghost unto his Apostles he breathed on them and said unto them Receive ye the Holy Ghost Ioh. 20. 22. This Person is called Holy Now there is a holinesse which is only externall and adherent which doth not constitute a thing holy in it self but only in its use and relation Thus Ierusalem is called the Holy City Mat. 4. 5. to wit because The word Holy expounded it had speciall relation unto God it was the City of the great King that is of God Mat. 5. 35. Thus also the Temple and the things of the Temple were holy And thus the water in Baptism and the
bread and wine in the Sacrament of the Lords Supper are holy as having peculiar reference unto God and set apart for holy uses There is also an internall and inherent holinesse whereby a thing is in it self holy And thus all true believers are holy being inwardly purged and cleansed in some measure from the filth and pollution of sin You are washed you are sanctified 1 Cor. 6. 11. Let us cleanse our selves from all filthinesse both of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7. 1. Thus also the good Angels are holy they are called the Holy Angels Mat. 25. 31. And after a most eminent manner God is holy he is stiled the Holy one Iob. 6. 10. Isai 40. 25. Yea it is said that he only is holy Revel 15. 4. to wit independently and essentially men and Angels being but holy by participation And peculiarly holinesse is attributed to the third Person in the Blessed Trinity though the first person and the second person be holy too yet the third person is peculiarly stiled holy it being the peculiar work of this person to sanctifie and make holy Not as if the Father and the Son did not sanctifie as well as the Holy Ghost but the Father and the Son do sanctifie by the Holy Ghost whence sanctification is called the sanctification of the spirit 2 Thes 2. 13. because it is peculiarly wrought by the spirit and so much for the name Holy Ghost or holy Spirit 2. The nature of the holy Ghost is to be considered viz. that the holy Ghost is God truly and Of the nature of the Holy Ghost that the Holy Ghost is God properly so called having one and the same divine nature with the Father and the Son for these three are one 1. Ioh. 5. 7. three persons yet but one God as hath been shewed before upon that Text but here the Godhead of the Holy Ghost is to be proved more fully and we have clear testimony of Scripture for it VVhy hath Satan filled thine heart to lie unto the Holy Ghost said Peter to Ananias Act. 5. 3. And he adds presently after Thou hast not lied unto men but unto God v. 4. This clearly shews the Holy Ghost to be God And the same may further be confirmed by divers arguments 1. Divine attributes belong unto the holy Ghost such as are proper unto God and consequently the Holy Ghost is God Ubiquity omnipresence to be every where which is peculiar unto God is attributed to the Holy Ghost Whither shall I go from thy spirit Psal 139. 7. So also is omniscience to know all things which likewise appertains to God only The spirit searcheth all things even the deep things of God 1 Cor. 2. 10. 2. Divine works are ascribed to the Holy Ghost such works as none can do but only God and therefore also the Holy Ghost is God The work of Creation which is proper unto God belongs to the Holy Ghost The Spirit of God hath made me said Elihu Job 33. 4. And surely he that made him made all So also the work of sanctification belongs only unto God The very God of peace sanctifie you wholly 1 Thes 5. 23. Yet this work is ascribed to the Holy Ghost yea this Person as hath been shewed is therefore called the Holy Ghost because he peculiarly doth work sanctification and make holy 3. Divine honour is given to the Holy Ghost that honor which is due only unto God And this also evinceth that the Holy Ghost is God Baptizing them in the name of the Father and of the Son and of the Holy Ghost Mat. 28. 19. We may not baptize or be baptized in the name of any but only of God Were any of you baptized in the name of Paul 1 Cor. 1. 13. Seeing therefore that we baptize and are baptized according to Christs own institution as in the name of the Father and of the Son so also of the holy Ghost it necessarily follows that as the Father is God and the Son God so is the Holy Ghost God also And so in the Text that we have in hand the Apostle prayeth for the Corinthians that they might enjoy as the grace of our Lord Jesus Christ the Son and the love of God the Father so likewise the communion of the Holy Ghost and it is an implicit invocation as of Christ the Son and of God the Father so of the holy Ghost as if the Apostle should have said I pray to our Lord Jesus Christ that his grace and to God the Father that his love and to the Holy Ghost that his communion may be with you all and this may suffice to prove that the holy Ghost is God 3. I passe to the person of the holy Ghost and Of the person of the Holy Ghost here three things are to be considered 1. That the Holy Ghost is a Person 2. That the Holy Ghost is a person distinct from the Father and the Son 3. That the Holy Ghost is a person proceeding both from the Father and from the Son 1. The holy Ghost is a person not an attribute That the H. Ghost is a person or affection as mercy justice power wisdom and the like For those things which are proper and peculiar to a person are attributed to the holy Ghost as to be vexed grieved They vexed his holy spirit Isai 63. 10. Grieve not the holy spirit of God Ephes 4. 30. True it is the holy Ghost being God cannot properly be vexed or grieved but this as other things in Scripture is spoken after the manner of men but however it argueth that the holy Ghost is a person even as that Psal 95. 10. Fourty years long was I grieved with this generation shews him that spake it to be a person So when the holy Ghost is said to speak to command and injoyn it argues that the Holy Ghost is a person The Holy Ghost said Separate me Barnabas and Saul c. Act. 13. 2. Above all that Mat. 3. 16. is most strong and forcible for this purpose There it is said that the Holy Ghost came down in the likenesse of a dove which could not be except the Holy Ghost were a person For nothing but a person can assume a shape wherein to appeare a meer attribute or affection cannot do it 2. The Holy Ghost is a person distinct from the That the H. Ghost is a person distinct from the Father and the Son Father and the Son I will pray the Father and he shall give you another Comforter said Christ to his Disciples Joh. 14. 16. The Comforter there spoken of is the Holy Ghost as appears v. 17. Even the spirit of truth c. and v. 26. The Comforter which is the Holy Ghost This therefore is another a person distinct from Christ the Son and so likewise from the Father For the Father doth send this Comforter the Holy Ghost Iohn 14. 26. Now the person sending and the person sent must
needs be distinct the one from the other And this same reason also proveth the Son and the Holy Ghost to be two distinct persons because the Holy Ghost is sent by the Son When the Comforter is come whom I will send unto you said Christ Joh. 15. 26. And so Ioh. 16. 7. If I go not away the Comforter will not come unto you but if I depart I will send him unto you The distinction also of the Holy Ghost both from the Father and from the Son is evident by that Mat. 28. 19. Baptizing them in the name of the Father and of the Son and of the Holy Ghost As likewise by this conclusion whereof the Text is a part The grace of our Lord Jesus Christ and the love of God and the Communion of the Holy Ghost be with you all These places do clearly shew that the Father the Son and the Holy Ghost are three distinct persons and so S. John speaking of them That the H. Ghost proceedeth both from the Father and from the Son saies There are three and these three 1 Ioh. 5. 7. 3. The Holy Ghost proceedeth from the Father and the Son this is the difference whereby the divine persons are distinguished one from another the Father proceedeth from none the Son proceedeth from the Father and the Holy Ghost proceedeth both from the Father and the Son that the Holy Ghost proceedeth from the Father the Scripture is expresse Ioh. 15. 26. The spirit of truth which proceedeth from the Father And that the Holy Ghost also proceedeth from the Son is there implied Whom I wil send said Christ If the holy Ghost be sent by the son then also he proceedeth from the Son for the Father proceeding from none is never said to be sent by any the 1 Pet. 1. 11. The Holy Ghost inspring the Propâ—â—â—s is called the Spirit of Christ Son proceeding from the Father is said to be sent by the Father 1 Ioh. 4. 9. 10. And so the Holy Ghost proceeding from the Father and the Son is said to be sent by them both the Holy Ghost also is called the spirit of the Son as proceeding from the Son Gal. 4. 6. And so Rom. 8. 9. the Spiof Christ therefore also Christ speaking of the Holy Ghost said He shall receive of mine Ioh. 16. 14. because the holy Ghost hath the divine nature communicated unto him by the Son even as the Son hath it communicated unto him by the Father Quest But some may say How is it said of the Holy Ghost that he shall not speak of himself but whatsoever he shall hear that shall he speak Ioh. 16. 13. Answ I answer The Holy Ghost is there spoken of as a messenger or an Embassadour one sent by another who is not to speak of himself but what he hath received from him by whom he is sent and Christ spake thus of the Holy Ghost not to derogate from the Holy Ghost but to prevent the spreading of errour and false doctrine under a pretence of the spirit and to assure us that if any Doctrine be dissonant from that which Christ hath delivered it is not from the Holy Ghost but to be rejected though they that vent it doe never so much pretend the spirit for it 4. In the fourth and last place we are to consider Of the operation of the Holy Ghost the operation of the Holy Ghost In respect of operation it is that the Holy Ghost is said to be sent or given Gal. 4. 6. Rom. 5. 5. For the Holy Ghost is not so sent or given as to be where before he was not but only so as to operate otherwise then he did The operation of the spirit is called the manifestation of the spirit 1 Cor. 12. 7. because by the operation of the spirit the presence of the spirit is made manifest the operation it self being such as is manifest Now the operation of the spirit is either such as is common to the Elect and reprobate or such as is proper and peculiar to the Elect. 1. Such as is common to the Elect and reprobate and that is of divers sorts 1. That whereby one is fitted for his particular calling whether it be sacred or civill It is Iudg. 11. 29. that the spirit of the Lord came upon Iephthah And 1 Sam. 11. 6. that the Spirit of the Lord came upon Saul So Exod. 31. 3. that Bezaleel was filled with the spirit of God The meaning is that Iephthah and Saul by the operation of the Spirit were indued with courage and valour and Bezaleel with wisdome and understanding whereby both they and he were made meet for that office and imployment to which they were called In the primitive times of the Gospel there were extraordinary gifts of the Holy Ghost as ability to speak strange tongues to work strange cures and to do many miracles and these gifts were common to the reprobate as appears by that Mat. 7. 22 23. Many will say to me in that day Lord Lord have we not prophecied in thy name and in thy name cast out devills and in thy name done many wonderfull works And then will I professe unto them I never knew you Depart from me ye that work iniquity And when Christ sent the Apostles giving them power to heal the sick to cleanse the lepers to raise the dead and to cast out devils he sent Iudas among them and gave him power in this kind as well as the rest Mat. 10. 1. c. And in respect of those extraordinary gifts of the Holy Ghost most probably it was that some being asked if they had received the Holy Ghost answered We have not so much as heard whether there be any Holy Ghost Acts 19. 2. It is hardly to be imagined that they who spake this having been partakers as they said themselves of Johns Baptisme could be ignorant whether there were such a divine Person which is called the Holy Ghost but they might be ignorant whether there were such miraculous gifts of the Holy Ghost given unto believers It followes there v. 6. that when Paul laid his hands on them the Holy Ghost came upon them and they spake with tongues and prophecied The Holy Ghost did then manifest himself in them by extraordinary gifts which he did confer on them 2. Some measure of illumination This also is a common work of the Spirit the reprobate are illuminated in some measure by the Holy Ghost as well as the elect They who are inlightned and in that respect made partakers of the Holy Ghost may fall away and perish for ever Heb. 6. 4 6. The sin against the Holy Ghost presupposeth this operation of the Holy Ghosts illumination None can fall into this sin but they that are inlightned so as to know the truth and to be convinced of it and yet out of diabolicall malice do impugne and oppose it as they that knew and were convinced in their consciences that Christ did cast out Devills by the
one God For these three are one 1 Joh. 5. 7. though three Persons yet one God Vse This serves first to confute the Papists to prove them guilty of Idolatry For though in word they confesse onely one God yet in deed they make many Gods giving divine worship and honour unto Saints and Angells they make vowes and prayers unto them whereas this honour belongs unto God only Call upon me saith God Psal 50. 15. When ye pray say Our Father c. saith our Saviour Luk. 11. 2. Vow and pay unto the Lord your God saith David Psal 76. 11. so Solomon When thou vowest a vow unto God c. Eccles 5. 4 Bellarmine himself In Scripturis nomen voti semper accipitur pro promissione factâ Deo Nam cum Scriberentur Scripturae S. Nondum caeperat usus vovendi Sanctis Bellarm de Cultu Sanctorum lib. 3. cap. 9. sect Praetered confesseth that in the Scriptures the name of vow is ever taken for a promise made to God And marke his reason For saith he when the holy Scriptures were written the use of vowing unto Saints was not begun It is without all question and therefore the more to blame they who besides and against the authority of the Scriptures did begin it afterwards So also they do in effect make the Pope a God taking themselves bound to believe all his determinations and to obey all his injunctions not presuming to examine and try whether they be true or false right or wrong whereas God only is capable of this honor Let God be true and every man a liar Rom. 3. 4. Call no man your Father upon earth so as to yeeld absolute obedience unto him for one is your Father which is in heaven Mat. 23. 9. yet Bellarmine sticks not to say that if the Si Papa erraret praecipiendo vitia vel prohibendo virtutes teneretur Ecclesia credere vitia esse bona virtutes malas nisi vellet contra conscientiam peccare Bellar. de Pontif. lib. 4. c. 5. §. Secundò quia tunc Pope should erre so as to command vices and forbid vertues all were bound to believe vices to be good and vertues to be evill except they would sin against their conscience He takes it for granted that all should do whatsoever the Pope injoynes without daring once to enter into the examination of it This is to make the Pope above an Angell and therefore equall with God for the Apostle doubted not to say If an Angell from heaven preach unto you any other Gospel then that which we have preached unto you let him be accursed Gal. 1. 8. Vse 2. But to leave them there are also many others who though they pretend to believe that there is but one God yet indeed they make more Gods then one for the voluptuous person makes his belly his God Whose God it their belly saith the Apostle of some Phil. 3. 19. so the covetous makes mammon or riches his God If I have made gold my hope and said unto the fine gold thou art my confidence Job 31. 24. Job abhorred this but the covetous man is guilty of it The rich mans viz. the covetous rich mans wealth is his strong City saith Solomon Prov. 10. 15. and so Prov. 18. 11. The rich mans wealth is his strong City and as a high wall in his own conceit Hence the covetous person is called an Idolater Eph. 5. 5. and covetousnesse is called Idolatry Col. 3. 5. so whatsoever it is that any set their heart upon and put their trust in they make it their God the proud person also and the vain-glorious makes himself his God seeking himselfe in all that he doth and arrogating the good successe that he hath in any thing unto himself They sasacrifice to their net and burn incense to their drag because by them their portion is fat and their meat plenteous Heb. 1. 16. that is they ascribe all their plenty and prosperity to their own industry By the strength of mine hand have I done it and by my wisdome c. Thus vaunted the King of Assyria Esa 10. 13. and therefore he is taxed Esa 14. 14. as saying I will ascend above the heights of the clouds I will be like the most high So God bade the Prophet Ezekiel say unto the Prince of Tyrus Thus saith the Lord God because thine heart is lifted up and thou hast said I am a God I sit in the seat of God c. Why was this charged upon him because he ascribed all his greatnesse unto himself With thy wisdome and with thine understanding thou hast gotten thee riches and hast gotten gold and silver into thy treasuries Vse 3. Let us therefore have a care to know and acknowledge the only true God to serve and worship him and him only Thou shalt worship the Lord thy God and him only shalt thou serve Mat. 4. 10. Thou shalt have none other Gods before me Exod. 20. 3. This is the first and great Commandement Mat. 22. 37 38. with Mar. 12. 29 30 the true God is a jealous God as he stiles himselfe Exod 20. 5. he will indure no corrivall no copartner My glory will I not give unto another saith he Esa 42. 8. 48. 11. Let 's know and consider that if we be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if we have more Gods then one we have none at all but are even without God as the Apostle saith the Gentiles were who had a multitude of Gods Eph. 2. 12. And let us take heed of Polytheisme as in opinion whether directly with Pagans or by consequence with Papists so in practice in which respect we are much more prone unto it Let 's remember that of our Saviour Ye cannot serve God and mammon Mat. 6. 24. so not God and any lust whatsoever God will have our whole heart he will not yeeld that any besides him but only in subordination unto him should have any part of it Their heart is divided now shall they be found faulty Hos 10. 2. THE FOURTH SERMON 1 JOH 5. 7. There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one BEfore I build any thing upon this Txet or deduce any thing from it I must assert and vindicate the Text it self I had rather that you should heare what is objected so as withall to heare what is answered then that as otherwise it might happen you should meet with the Objection and not know what Answer can be given unto it In this respect I like not that matters of controversie should be medled with but so as that the principall Objections should be produced and answered for otherwise the opposers of the truth may have great advantage and people are apt to be seduced or at least to stagger when either in books or conferences they find things objected which before they never had any notice of This therefore I will not now
upon the earth regardeth and there is higher then they In a word let us consider this and comfort our selves with this that things do not come to passe by the will and pleasure of men for then indeed we might well fear what should become of us but by the will and pleasure of God who will order all for his own glory and his peoples good The Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereat Psal 97. 1. And v. 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgements O Lord. Vse 7. Finally as in respect of the work of Creation so also in respect of the work of preservation and providence God is to be glorified O blessed be thy glorious Name c. say they for thou hast made the Heavens c. and thou preservest them all Neh. 9. 5 6. So David exhorts saying O blesse God ye people and make the voice of his praise to be heard who holdeth our soul in life c. Psal 66. 8 9. But still we must remember this that we glorifie God not in word and tongue only but in deed and in truth that we praise him with our lives and not with our lips only Let your light so shine forth before men that they seeing your good works may glorifie your Father which is in Heaven Mat. 5. 16. THE EIGHTH SERMON ACTS 4. 12. Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved THese words were spoken by Peter being full of the Holy Ghost v. 7. And he spake them of Christ Jesus Christ of Nazareth v. 10. He told the Jewish Rulers that this Christ is he in whom alone is to be found salvation Neither is there salvation in any other c. Salvation There is a temporall salvation that is a deliverance and freedome from some temporall danger as Exod. 14. 13. Stand still and see the salvation of the Lord. And Exod. 15. 2. The Lord is become my salvation There is also eternall salvation which is called the salvation of our soules 1 Pet. 1. 9. This is a deliverance and freedom from eternall miserie Now its true of temporall salvation that there is not salvation in any other but in Christ onely As Christ is God so it 's he and onely he that can save temporally He is the God of salvation Psal 68. 20. In the Originall it is in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of salvations All manner of salvation whatsoever belongs unto him as the author and worker of it So as Christ is Mediator there is no temporall salvation to be expected but in and through him For in him all the promises of God are yea and in him amen 2 Cor. 1. 20. But here in the Text we are to understand eternall salvation which is usually meant where Christ is spoken of as the purchaser and procurer of salvation And so it is said expresly that he is the Author of eternall salvation Heb. 5. 9. and which is equivalent that he hath obtained eternall redemption for us Heb. 9. 12. In any other Or by any other the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft put for by But here the phrase seems emphaticall implying that salvation is wholly contained in Christ and not to be found any where but in him only Nor any other Name That is Person as Acts 1. 15. The number of names together were about an hundred and twenty of names that is of persons Vnder Heaven This is not referred to those words nor any other name for no other neither under heaven nor in heaven is given unto men whereby to be saved Whom have I in Heaven but thee Psal 73. 25. But we must referre these words to the word given thus There is no other name given under heaven c. Among men The Angels in heaven never sinning needed none to be given among them whereby to be saved neither did God vouchsafe this mercy unto the Angels that sinned and therefore were cast out of heaven God spared not the Angels that sinned 2 Pet. 2. 4. This was Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love towards man Tit. 3. 4. To us a child is borne to us a son is given Isai 9. 6. So said the Prophet but not so the Angell not to us but to you is born this day in the City of David a Saviour which is Christ the Lord Luk. 2. 11. The words hold out unto us this conclusion That Salvation is not to be found in any but in Doct. Christ only Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. He ever was and still is and ever shall be the only Author of salvation none ever were nor are nor ever shall be saved but only in and through Christ Jesus This Doctrine of salvation by Christ only hath been revealed from the beginning of the world throughout all ages though in a different manner and by degrees at first more darkly and sparingly afterwards more clearly and fully Search the Scriptures saith Christ for in them ye think to have eternall life and they are they that testifie of me Joh. 5. 39. By the Scriptures he means the Old Testament for as then no part of the New Testament was written And again in the same Chapter v. 46. Had ye believed Moses ye would have believed me for he wrote of me Moses was the first pen-man of holy Scripture and as Christ himself doth testifie he wrote of Christ And so we find he did and that in his first Book even about the beginning of it He records how immediately after man was fallen Christ was promised to be his Saviour God told the Serpent that the seed of the woman should bruize his head Gen. 3. 15. That is that Christ made of a woman Gal. 4. 4. should destroy the power of that old Serpent the Devill Rev. 20. 2. So also Moses relates how God promised unto Abraham saying And in thy seed shall all the Nations of the earth be blessed Gen. 22. 18. In thy seed that is in Christ Who took not upon him the nature of Angels but the seed of Abraham Heb. 2. 16. and is called the Son of Abraham Mat. 1. 1. And we may observe how Christ at first was called more generally the seed of the woman but afterward more particularly the seed of Abraham But further all the Prophets did testifie of Christ and of salvation thorough him only This may be seen in the Prophets themselves if we peruse them diligently and compare their writings with the writings of the Apostles and Evangelists But because this would be a long businesse and it would require much time to demonstrate this in that manner I will only produce two or three places of the new Testament where thus much is clearly asserted Zacharias the Father of John the Baptist having
13. All they and only they whom God hath chosen shall be saved Now the Apostle speaking of Christ saith that God hath chosen us in him before the foundation of the world Eph. 1. 3. 2. Redemption All being by nature the bond-slaves of Satan none can be saved except they be redeemed God hath visited and redeemed his people And how By Christ whom he hath raised up to be a horn of salvation for us c. Luk. 1. 68 69. It 's Christ who by his blood hath purchased eternall redemption for us Heb. 9 12. 3. Adoption They that shall be saved are called Heirs of salvation Heb. 4. 14. But if children then heirs Rom. 8. Now by nature all are the children of wrath Eph. 2. 3. It is therefore by grace and by adoption that any become Gods children and this is through Christ God hath predestinated us to the adoption of children by Jesus Christ unto himself Eph. 1. 5. When the fulnesse of time was come God sent his Son made of a woman made under the Law to redeem them that were under the Law that we might receive the adoption of sons Gal. 4. 4 5. 4. Justification All being naturally under the guilt of sin they must be justified and acquitted from that guilt or else they cannot be saved to die in sin is as much as to perish for ever Joh. 8. 24. Now there 's no being justified but by Christ who is the Lamb of God that taketh away the sin of the world Joh. 1. 29. Be it known unto you therefore men and brethren that thorow this man is preached unto you forgivenesse of sinnes And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses Acts 13. 38 39. 5. Sanctification All being by nature as guilty of so polluted with sin they must first be sanctified before they can be saved That they may receive forgivenesse of sinnes and an inheritance among them that are sanctified Acts 26. 18. But this sanctification also is thorough Christ According to his mercy he saved us by the washing of regeneration and the renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Tit. 3. 5 6. It is said of Jesus Christ that of his fulnesse we all receive grace for grace Joh. 1. 16. 6. Glorification This is the highest step of salvation that which makes it compleat and perfect that which is called salvation ready to be revealed in the last time 1 Pet. 1. 5. is called the glory that shall be revealed in us Rom. 8. 18. Now this also is attained through Christ it 's called the glory of the Lord Jesus Christ 2 Thes 2. 14. Christ is himself already entred into this glory and he makes way for us to enter into it I go to prepare a place for you saith he Joh. 14. 2. Which hope we have as an anchor of the soul both sure and stedfast and which entreth into that within the vaile whither the fore-runner is for us entred even Jesus c. Heb. 6. 19 20. Vse 1. This serves to confute the Papists who think to find salvation in others as in the Virgin Mary and the rest of the Saints and so in themselves thinking if they think as they write to be justified by their own inherent righteousnesse to satisfie the justice of God by their own performances and to obtain heaven by their own merits But we have not thus learned Christ If righteousnesse come by the Law then Christ is dead in vain saith S. Paul Gal. 2. 21. So in vaine did Christ come to be our Saviour if we could satisfie and merit for our selves or if the Saints could satisfie and merit for us All our righteousnesses are as filthy rags Esa 64. 4. That elect vessell Paul desired to be found in Christ not having his own righteousnesse which is of the Law but that which is thorough the faith of Christ the righteousnesse which is of God by faith Phil. 3. 9. Vse 2. So likewise are they here confuted who think that people may be saved by the meer light of nature if they make a right use of it and walk according to it The meer light of nature cannot bring to the knowledge of Christ without whom there 's no salvation Flesh and blood hath not revealed this unto thee but my Father which is in Heaven said Christ to Peter when he had made a worthy confession of him Mat. 16. 17. Search the Scriptures c. for they are they that testifie of me saith he Joh. 5. 39. From a child thou hast known the holy Scriptures which are able to make thee wise unto salvation thorough faith which is in Christ Jesus said Paul to Timothy 2 Tim. 3. 15. Whiles the Ephesians were onely under the light of nature they were without Christ and so having no hope viz. of salvation Eph. 2. 12. Vse 3. We then here may see and should consider the great goodnesse of God towards us in revealing Christ unto us In former ages Christ was totally hid from the greatest part of the world Eph. 2. 12. That which is there spoken of the Ephesians was as the Text it self also there doth shew the case and condition of all the Gentiles that is of all the world except the Jewes only And the Jews themselves had no such clear and full revelation of Christ as we now have Things were delivered unto them more obscurely in types and figures as before noted But now the grace of God which bringeth salvation unto all men hath appeared or hath shined forth as the word in the Originall doth import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ hath now brought life and immortality to light thorough the Gospell 2 Tim. 1. 10. If our Gospell be hid it is hid to them that are lost in whom the God of this world hath blinded the minds of them that believe not c. 2 Cor. 4. 3 4. Vse 4. Let us therefore have a care to make sure of Christ and of salvation thorough Christ Receive not the grace of God in vain 2 Cor. 6. 2. How shall we escape if we neglect so great salvation Heb. 2. 3. 1. Let us take heed of being ignorant of Christ By his knowledge that is by the knowledge of him he shall justifie many Esa 53. 11. This is life eternall to know thee the only true God and whom thou hast sent Jesus Christ Joh. 17. 3. The more clearly that Christ is now made manifest the more inexcusable are we if we be ignorant of him This is the condemnation of the world that light is come into the world but men loved darknesse rather then light c. Joh. 3. 19. 2. Let us take heed of relying on any thing but Christ Only Christ is a sure foundation in whom whosoever believeth shall not be ashamed Esa 28. 16. Rom. 10. 11. It is faith in Christ not works the righteousnesse of Christ apprehended by faith
made Ioh. 1. 3. That 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 all things were created by him and for him And he is before all things and by him all things consist Col. 1. 16 17. It is God also that doth preserve all things Neh. 9. 6. Yet this likewise is ascribed unto Christ He upholdeth all things by the word of his power Heb. 1. 3. Only God can raise the dead 2 Cor. 1. 9. Rom. 4. 17. Yet this Christ did as the History of the Gospell sheweth and that not instrumentally and ministerially but authoritatively and by his owne power Young man I say unto thee arise Luk 7. 14. Maid arise Luk. 8. 54. Lazarus come forth Ioh. 11. 43. None can forgive sins but onely God Esa 43. 25. yet this Christ did Mar. 2. 5. 12. The Scribes were right in this that none but God can forgive sins viz. authoritatively as Christ did onely in this they were wrong that from a true principle they inferred a false conclusion viz. that therefore Christ taking upon him so to forgive sins was a blasphemer Christ by the miracle which immediately he wrought before their eyes shewed that he was another manner of person then they took him to be and that he had power to forgive sins as he did To redeem and to save are acts properly belonging unto God Esa 49. 26. I the Lord am thy Redeemer and thy Saviour Yet Christ also is our Redeemer and Saviour as the writings of the Evangelists and Apostles every where do shew 5. Divine worship is given unto Christ such as may not be given to any but to God onely When he was a young Infant the Wisemen fell downe and worshipped him Mat. 2. 11. His Disciples seeing him ascend up into heaven they worshipped him Luk. 24. 52. Of him it was said Let all the Angels of God worship him Heb. 1. 6. All these places as the circumstances of them do evince speak of religious worship which is peculiar unto God and may not be given to any meer creature Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4. 10. The Angell would not be worshipped by John but bad him give that honor to God and worship him Rev. 19. 10. 22. 9. More particularly Faith and Hope are onely to be in God 1 Pet. 1. 21. yet they are and ought to be in Christ Ye believe in God believe also in me Ioh. 14. 1. Whosoever believeth in him shall not be ashamed Rom. 10. 11. In him shall the Gentiles trust Rom. 15. 12. Prayer is to be made only unto God Call upon me saith God Psal 50. 15. yet Stephen being full of the Holy Ghost gave this honour unto Christ he prayed unto him saying Lord Jesus receive my spirit Acts 7. 55. 59. Thus both testimonies of Scripture and arguments drawn from Scripture make it most evident that Christ is God truly and properly so called even one and the same God with the Father But divers places there are which may be objected as seeming to make against this truth which therefore are to be cleared that it may appeare that beeing rightly understood they do not make against it Object 1. Mark 13. 32. Christ speaking of the day of Judgement saith Of that day and houre knoweth no man no not the Angells that are in heaven nor the Son but the Father If the Son be ignorant of that which the Father doth know how then is he God consubstantiall and coequall with the Father Answ Some interpret that so as that the Son is said not to have knowne the day of Iudgement because he did not know it so as to make it knowne unto others In which sense the Apostle said I determined to know nothing among you save Jesus Christ and him crucified 1 Cor. 2. 2. But this Exposition cannot be admitted for so neither doth the Father know that day viz. so as make others also know it Therefore the true meaning of the words is that Christ there spake of himself as Man not denying but that in some other respect he did know that which in respect of his humane nature was not known unto him Object 2. But againe when one came unto Christ saying Good Master what shall I do that I may inherit eternall life Christ said unto him Why callest thou me good There is none good but one that is God Luke 18. 18 19. Here Christ seemes to deny himselfe to be God Answ Not so Christ spake onely in respect of that opinion which he to whom he spake had of him who looked on him as a man and no more neither was it Christs meaning that no meer man may be called good for it is said of Barnabas that he was a good man Acts 11. 24. But his meaning was to teach that when any goodnesse is found in man the praise and glory must be given unto God who alone is essentially good if any besides him be good it is onely by participation from him and therefore the honour is due unto him For of him and through him and for him are all things to him be glory for ever Rom. 11. 36. Object 3. But may some say Doth not Christ himself confesse himself inferiour to the Father saying My Father is greater then I Ioh. 14. 28. Answ Yes but how not simply and absolutely but only in some sort viz. in respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact ad loc of his humane nature whereby he took upon him the forme of a Servant Phil. 2. 7. but otherwise he was in the forme of God and thought it not robbery to be-equall with God v. 6. That Christ there spake of himself as Man may appear by the words immediately going before I go unto the Father this Christ did as Man for otherwise as God he was then with the Father yea in the Father and the Father in him Joh. 14. 11. 10. 38. Object 4. Againe it may be objected that Christ John 17. 3. speaking to the Father saith thus This is life eternall to know thee the only true God and him whom thou hast sent Jesus Christ where Christ seems to make his Father only the true God Answ Nay he makes his Father the onely It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 true God but there is great difference betwixt these two Propositions The Father is the only true God and Only the Father is the true God The one imports that there is but only one true God and that the Father is this God the other imports that none but the Father is this God which is false for the Son also is this only true God this true God which is only one and so also is the Holy Ghost The same Answer serveth for that 1 Cor. 8. 6. To us there is but one God the Father The Apostle there
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
his coming 2 Pet. 3. 3 4. They mean of Christs coming to judgement where is it say they as if they should say We have heard much of it but we cannot see it and because they do not see it neither will they believe it so the Prophet Zephany tells of some that are setled on their lees and say in their heart the Lord will neither do good neither will he do evil Zeph. 1. 12. But the Prophet there shews that the Lord will punish such as these Prov. 19. 29. Judgements are prepared for scorners Esa 28. 22. Now therefore be ye not mockers lest your bonds be made strong he speaks of temporall Judgments that shall be inflicted on them how much lesse shall they escape eternall judgement Enoch also saith S. Iude the seventh from Adam prophecied of these saying Behold the Lord cometh with ten thousands of his Saints to execute judgement upon all and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against him Jude v. 14 15. 2. Hypocrites and formall professors who have a form of godlinesse but deny the power of it 2 Tim. 3. 5. Who think it enough to carry it fair outwardly in the eyes of men not considering nor caring what they are in the sight of God But God will bring every work to iudgement with every secret thing whether it be good or evill Eccles 12. 14. He will bring to light the hidden things of darknesse and will make manifest the counsells of the heart 1 Tim. 4 5. 3. Such presumptuous ones who though they be foolish ignorant froward disobedient yet doubt not but that when they die they shal go to heaven But be not deceived God is not mocked as a man soweth so shall he reap Gal. 6. 7. Christ will come in flaming fire taking vengeance on those that know not God and obey not the Gospell of our Lord Jesus Christ 2 Thes 1. 8. And therefore woe unto all that remain either in their ignorance or in their disobedience Vse 2. The consideration of this judgement Aug. Confes l. 6. c. 6. should therefore stir us up unto repentance and provoke us unto all holy obedience What can work upon us and prevail with us if not the consideration of the judgement to come Austin in his Confessions testifies that it was Metus Mortis futuri judicii the fear of death and of judgement after death which did bring him out of the deep gulf of sin and sensuality wherein he was almost swallowed up and drowned And he saith that disputing with his friends de finibus bonorum malorum of the chiefest good and evill he should have given the garland to Epicurus who made happinesse to consist in sensuall pleasure and delight but that he was perswaded that after this life is ended men shall receive of God according to their waies and doings which Epicurus would not believe Oftentimes in the Scripture is this consideration used and urged as a forcible motive to repentance and circumspect walking Rejoyce O young man saith Salomon in thy youth and let thine heart chear thee in the daies of thy youth and walk in the waies of thy heart and in the sight of thine eys As if he should say I know this is that which thou desirest and art prone unto well do so if thou wilt but know that for all these things God will bring thee unto judgement Eccl. 11. 9. So Eccl. 12. 13 14. Let us hear the conclusion of the whole matter Fear God and keep his Commandements for this is the whole duty of man for God shall bring every work to judgement So S. Paul And the times of this ignorance God winked at but now commandeth all men every where to repent because he hath appointed a day wherein he will judge the world in righteousnesse c. Act. 17. 30 31. And 2 Cor. 5. 9 10 11. Wherefore we labour that whether present or absent that is whether alive or dead we may be accepted of him For we must all appear before the Judgement seat of Christ that every one may receive the things done in the body according to that he hath done whether it be good or evill Knowing therefore that terrour of the Lord we perswade men As if he should say surely this if any thing will perswade them to have a care what they do seeing there must be a judgement wherein God will render unto them according to their deeds So also S. Peter having spoken of this judgement infers from â—hence What manner of persons ought ye to be in all holy conversation and godlinesse 2 Pet. 3. 11. But let us take heed lest we put far away the evill Amos 6. 3. day thinking that this judgement will not come yet that there is time enough to prepare for it The Scripture in many places tells us that the day of the Lord the day of Judgement will come as a thief suddenly when it is little expected by many and therefore it behoves us to watch and prepare for it continually that it may not surprize us ere we be aware Your selves know perfectly that the day of the Lord so cometh as a thief in the night For when they shall say peace and safety then sudden destruction shall come upon them as travell upon a woman with child and they shall not escape 1 Thes 5. 2 3. The day of the Lord will come as a thief in the night 2 Pet. 3. 10. If thou shalt not watch I will come on thee as a thief and thou shalt not know what houre I will come upon thee Revel 3. 3. Behold I come as a thief blessed is he that watcheth Revel 16. 15. Watch therefore for you know not what houre your Lord cometh But know this that if the good man of the house had known in what watch the thief would come he would have watched and would not have suffered his house to be broken up Therefore be ye also ready for in such an houre as you think not the Son of Man cometh Mat. 24. 42 43 44. Take ye heed watch and pray for you know not when the time is Mar. 13. 23. Take heed to your selves least at any time your hearts be overcharged with surfetting and drunkennesse and the cares of this life and that day come upon you unawares For as a snare will it come upon all them that dwell on the face of the earth Watch ye therefore c. Luk. 21. 34 35 36. We see how earnestly Christ admonished those that lived so many hundred years ago to take heed least the day of judgement should come on them ere they were aware And good reason for he that is unprepated at his death shall be Imparatum inveniet ille dies quem imparatam invenerit vitae hujus ultimas dies Aug. Qualis â—â— die istoâ—â—isque moritur talis in
is delivered but the same that was before delivered by the Apostles they have delivered the faith once that is the whole faith whatsoever is in matter of Religion to be believed we must hold that which they delivered and according to our callings deliver it but not any thing as matter of faith besides it much lesse against it Timothy keep that which is committed unto thy trust Upon which words an ancient Writer doth thus descant That which is committed Quod tibi creditum non à te inventum quod accepisti non excogitâsti Cùm dices novè non dicas nova Pròfectus sit fidei non permutatio Vincent Lirin unto thee not that which is invented by thee that which thou hast received not that which thou hast devised When thou speakest after a new manner do not speak new matter Let there be a growing in the faith not a change of the faith To the Saints So Christians are termed Eph. 1. 1. Phil. 4. 21 22. All that are called to be Christians are called to be Saints 1 Cor. 1 2. The words being thus explicated afford first this observation That the Doctrine of Faith is Doct. 1 fully delivered in the Scripture or that the Scripture containes in it whatsoever is in matter of Religion to be believed The Law of the Lord is perfect saith David Psal 19. 7. That is the Doctrine of the Lord as the word there used doth import and the Doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comprehended in the Scripture The Rabbines indeed speak much of a Law given only by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word of mouth besides that which is written And there is nothing almost so frivolous but they will have it a thing delivered to Moses from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mount Sinai and so continued by Tradition But we know no such traditionall Law as they talk of Whatsoever things were written before were written for our learning Rom. 15. 4. Search the Scriptures for in them you think to have eternall life and they are they that testifie of me â—oh 5. 39. From a child thou hast knowne the holy Scriptures which are able to make thee wise unto salvation thorough faith which is in Christ Jesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousnesse that the Man of God may be perfect thorough furnished unto every good worke 2 Tim. 3. 15 16 17. Vse 1. This then serves first to confute the Papists who charge the Scripture with imperfection and hold that many things are necessary to be believed which are not contained in the Scripture and that therefore the defect of the Scripture must be supplied by unwritten Traditions But if the Scripture be the Word of God which they do not deny then by the testimony of God himself as the places before cited doe demonstrate the Scripture is so compleat that we have no need of Traditions Ob. They object that the Apostle commended 1 Cor. 11. â— the Corinthians for keeping the traditions so the word signifies though we read it Ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he delivered them unto them Answ I answer all doctrine that is delivered though it be written is a tradition that is a thing delivered In the same Chapter v. 23. I have received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord that which I also delivered unto you c. the word is that from whence is derived the other that signifieth Tradition That which the Apostle there saith he delivered was delivered not only by speaking but also by writing as is evident by that which follovveth in the same place See also 1 Cor. 15. 3. Act. 6. 14. Ob. But say they the Apostle bade the Thessalonians hold the Traditions which they had been taught whether by word or by his Epistle and therefore unwritten Traditions are to be held as wel as those that are written Answ It follows not that because Paul delivered some things to the Thessalonians by word which he did not deliver by writing therefore some things are to be received by Tradition which are not contained in the Scripture For 1. Pauls Epistles to the Thessalonians are but a part of the Scripture so that many things are contained in the Scripture which are not contained in those Epistles 2. Paul might deliver something to the Thessalonians which was requisite for them and yet was no matter of faith necessary for all to hold If it were of such concernment the Papists for all their Traditions are as far to seek as we For I presume they can no more tell then we what it was which the Apostle delivered to the Thessalonians meerly by word which he did not deliver by writing But no marvel if the Papists so contend for Traditions when as they hold and maintain many Doctrines as Purgatory Prayer for the dead Prayer to Saints and a hundred more which have no ground at all in Scripture but are most repugnant to it they are like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pharisees who as Josephus relates of them delivered many rites and customs to the people which were not written but received only by Tradition And so much also the Scripture shews of them Mar. 7. 3 4. But see how our Saviour censured them for this Mar. 7. 7 8 9. Again they of the Church of Rome will not allow us to build upon the Scripture but upon the authority of the Church that is indeed upon the authority of the Pope for so they resolve all at length into him His decrees and determinations they wil have all to submit unto without any more ado without examining or considering whether they be consonant or no unto Scripture But to the Law and to the Testimony saith the Prophet Esay if they speak not according to this Isa 8. 20. word it is because they have no light in them Ob. They object that heretikes alledge Scripture and therefore it is not safe to rest in it Answ I answer so the devil did alledge Scripture yet did our Saviour confute him by Scripture Mat. 4. and so by Scripture must heretiques be confuted although in defence of their heresies they alledge Scripture See Act. 18. 28. But again they of the Romish Church withhold the Scripture from people and wil not without special dispensation allow them to look into it and how then should their faith be grounded upon it as it ought to be They pretend that the Scripture is dark and difficult and so by misunderstanding it people fal into errour and heresie but we wil believe the Scripture rather then them and the Scripture tels us that though there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Pet. 3. 16. be some things in it hard to be understood yet that neither all things in it nor the most are such but that as there is that which may puzzle the most learned so that which may instruct the most simple