vain in their imaginations Rom. 1. 21 and their foolish heart was darkned True it is the nature of God is of that infinite perfection that it is incomprehensible we can never attain to the full knowledge of it It 's reported of a Philosopher called Symonides that Cic. de Nat. Deor being asked what God is he desired a daies time to deliberate and consider what to answer after that he desired two dayes and then four and so still he doubled the time confessing that the more he did inquire into the nature of God the further he found himselfe from attaining to the knowledge of it And so it will be with us although we have a far clearer light to search by then he had Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. No it cannot be the adequate and comprehensive knowledge of God to know him to the very utmost of his perfection is peculiar to God himself none but God can thus know God neither men nor Angels are capable of this knowledge For God is infinite and every creature is finite and nothing that is finite can adequately and fully comprehend that which is infinite besides our knowledge of God here in this life is very weak and imperfect in comparison of what it shall be hereafter in the world to come Thou canst not see my face for there shall no man see me and live said God to Moses Exod. 33. 20. Now saith S. Paul we see through a glasse darkly but then face to face now know I in part but then shall I know even as in the same manner but not in the same measure also I am knowne 1 Cor. 13. 12. we must not therefore as Oecumen in Heb. 11 6. one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiously busie our selves about Gods essence but we must be wise unto sobriety Scrutator Majestatis opprimetur à gloria He that will be over presumptuous to prie into Gods Majesty shall be overwhelmed with his glory but yet so far forth as God hath been pleased to reveal himselfe we must study and indeavour to know him and this we may and must know concerning God that as the Text doth tell us he is a Spirit The words were spoken by our Saviour and that upon this occasion he was discoursing with a woman of Samaria who by what he had already said unto her perceived him to be some extraordinary person and therefore she propounded a case of conscience unto him and desired to be resolved by him viz. which was the right and true place of Gods worship for about this the Samaritans had a controversie with the Jewes they worshipping God in a certaine mountaine which they had as their Fathers had done before them the Jewes on the otherside affirming that Jerusalem was the place where men ought to worship Our Saviour first let her know that the Jewes were in the right they having Gods VVord for their warrant for that God in his VVord had appointed Jerusalem for the time then present to be the place of his VVorship but withall â—e told her that the hour was at hand when such difference of places should cease and instead of that ceremoniall and carnall VVorship that was then in use there should be a more pure and spirituall Worship consisting not so much in outward performances as before but more in the inward devotion of the heart and spirit and he gives a reason why God requires such a Worship viz. because it is most agreeable to his nature God is a Spirit and they that worship him must worship him in spirit and in truth Object But may some say this reason is of no more force for the time of the Gospell then for the time before For Gods nature was the same before he was then a spirit as much as now he is therefore no more reason to worship God in spirit now then before Answ Yes some more reason there is for though God were the same before that he is now yet he did not so clearly and fully make himselfe knowne before as now he doth and therefore though before he did require to be worshipped in spirit divers places there are to this purpose in the Old Testament some of which I shall alledge anon yet now he requires it much more Thus having shewed the coherence of the Text I will propound the Doctrine in no other termes then the Text it self doth contain in it viz. That Doct. God is a Spirit But what is meant by Spirit The word spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath many significations and is very variously taken The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach which signifie spirit are somtimes used for breath Ezek. 37. 5. I will cause breath to enter into you in the Originall the word is that which in that language usually signifieth spirit viz. ruach so Iam. 2. 26. The body without the spirit is dead in the Margent for spirit is put breath so Job 33. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life saith Elihu there the Spirit of the Lord and the breath of the Almighty are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termes â—qâ—â—table one to the other Againe somtimes these Greek and Hebrew words which signifie spirit are used for the wind Joh 3. 8. The wind bloweth where it listeth the word translated wind is the same with this in the Text whereas usually else-where it is translated spirit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach in the Old Testament is often thus used viz. for the wind But thirdly the word spirit is after a sort appropriated to an incorporeall substance when Christ after his Resurrection appeared to his Disciples and they thought that they had seen a spirit Behold my hands and my feet said he unto them that it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me have Luk. 24. 37 39. and thus by spirit is sometimes meant the soule of man 1 Cor. 6. 20. Glorifie God in your bodie and in your spirit that is your soul so Heb. 12. 23. the soules of the godly separated from their bodies are called the spirits of just men made perfect somtimes by spirit is meant an Angell the good Angells are called spirits Heb. 1. 14. Are they not all ministring Spirits and so the evill Angells the Devills when the seventy Disciples came unto Christ saying Lord even the Devills are subject unto us through thy Name Christ answered Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luk. 10. 17. 20. those whom the Disciples called Devills Christ called Spirits And in this sense viz. as by spirit is meant an incorporeall substance it is attributed to God and he is called a Spirit the name of spirit the spirit the
holy spirit is appropriated to the third Person of the Trinity but the other Persons are a spirit too they are indeed all one and the same spirit having all one and the same essence and nature the divine nature of Christ is called the spirit 1 Pet. 3. 18. Being put to death in the flesh that is his humane nature but quickned in the spirit that is by his divine nature And our Saviour here in the Text having immediately before spoken of the Father the first Person of the Trinity saith God viz. the Father yet not excluding but including the Son and the Holy Ghost is a Spirit That God is a spirit may be further proved by these Arguments 1. That which is of most excellency must needs belong unto God O Lord how excellent is thy Name saith David Psal 8. 1. 9. His Name only is excellent saith he Psal 148. 13. Now as amongst all things substances so amongst all substances spirits are most excellent As substances are of more excellency then accidents so are spirits of more excellency then bodily substances the soul is more excellent then the body and Angels being meer spirits are more excellent then men who are not incorporeall as the Angels are God therefore being most excellent must needs be as a substance not an accident so a spirit not a bodily substance Indeed God is so excellent that no names can be found out whereby sufficiently to expresse his nature he infinitely transcends all other substances and all other spirits but yet apprehending God as we are able we cannot but attribute the names of substance and of spirit unto him 2. Invisible substances are called spirits by this our Saviour proved that he was not a spirit Luk. 34. 29. as the Disciples supposed because he was a visible substance The soul of man being a spirit is not visible so neither the Angells as being spirits They have indeed sometimes appeared unto men but that was only in respect of those bodies which for the time they assumed and after this manner hath God himselfe also appeared as we find in Gen. 18. and Gen. 32. and thus more especially by the Incarnation God viz. the second Person of the Trinity the Son one and the same God with the Father and the Holy Ghost was made visible by this means God was manifested in the flesh 1 Tim. 3. 15. The Word was made flesh that is the Son of God God the Son was made man and dwelt among us and we behâ—ld his glory c. Joh. 1. 14. but God in himself as God is invisible so he is stiled 1 Tim. 1. 17. and so Joh. 1. 18. it 's said No man hath seen God at any time and 1 Tim. 6. 16. whom no man hath seen nor can see It 's said indeed of Moses that he saw him that is invisible Heb. 11. 27. that is by the eye of Faith which is the evidence of things not seen Heb 11. 1. he saw him like as Abraham saw Christs day many ages before Christ came into the world Joh. 8. 56. but properly Moses did not see God neither could see him God being as in that very place is expressed invsible 3. Gods immensity and ubiquity his being in every place yet so as not to be included in any place proves that he is a spirit For although not every spirit is immense and every where present neither the souls of men nor the Angells are so yet every substance that is so must needs be a spirit For bodily substances are necessarily limited and circumscribed they have their bounds within which they are contained He is not here for he is risen said the Angell to those that came to seek Christ in the sepulâ—hre Mat. 28. 6. Christ having a true humane body in that respect could not be both in the grave and out of it at the same time But God is every where at all times Do not I the Lord fill heaven and earth saith he Jer. 23. 24. God is said to be in heaven as there especially shewing forth his glory Heaven is my Throne saith he Esa 66. 1. but he is not confined there no the heaven and heaven of heavens cannot contain thee said Solomon to God 1 King 8. 27. therefore God is no corporeall substance but a spirit Vse 1. This serves to confute that grosse conceit of the Anthropomorphites who held God to have the form and shape of a man and thus absurdly doe now some simple ones conceive of God but if God be a spirit then he neither hath the shape of a man nor any other bodily shape whatsoever Ob. But it is said that God made man after his own Image and likenesse Ans That is not meant in respect of bodily shape as if God had the like shape as man hath But first because man is a rationall and understanding creature in which respect still since the fall man retains in him the Image and likenesse of God Jam 3. 9. Gen. 9. 6. And secondly as man hath dominion over the other creatures in this respect man is said to be the Image of God 1 Cor. 11. 7. Thirdly and principally man was at first made after the image and likenesse of God in that he was made righteous and holy Put on the new man which after God is created in righteousnesse and true holinesse Eph. 4. 24. The image of God therefore is seated in the soul although it appear and shine forth in the body viz. as by outward and bodily actions man doth shew forth his reason and understanding and doth exercise authority over the creatures and if he be regenerate that righteousnesse and holinesse with which he is indued Ob. But in Scripture God is often said to have eyes ears hands c. Ans The Scripture speaks of God after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manner of men condescending to the weaknesse of our capacitie because we see with eyes heare with ears work with hands therefore these bodily parts and members are attributed unto God only to signifie that God doth exercise the same acts though not in the same manner as we exercise with and by these parts and members to shew that God doth see the Scripture attributes eyes to shew that he doth heare it attributes ears and to shew that he doth work it attributes hands unto him but properly God doth see without eyes hear without ears and work without hands having no bodily part or member whatsoever Vse 2. This also makes for the confutation of Papists who make pictures and images whereby to represent God whereas he is a spirit and so cannot be set forth by any bodily representations the second Commandement forbids the making of any image of similitude to represent God by it And what a strict charge doth Moses give the Israelites The Lord saith he spake unto you out of the midst of the fire ye heard the voice of the words but saw no similitude onely ye heard a voice Take ye therefore
18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified â—oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves tâ— confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our
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
into Canaan to be laid there Act. 7. 15 16. These Patriarks had not any superstitious opinion of that Land as the Jews of late times have and so the Papists have of Churches and Church-yards but they both shewed themselves to die in faith not doubting but that God at length would perform the promise that he had made concerning the Land of Canaan and also they looked at that Land as a type of heaven where eternall rest is prepared for all Gods elect people 2. In the time of the old Testament God shewed unto his people that there is a life everlasting in the world to come by examples of some whom he took and translated out of this world into the other without death intervening Thus it is said Gen. 5. 24. that Enoch wnlked with God and he was not for God took him That is he was translated that he should not see death Heb. 11. 5. So Eliah was taken up alive into heaven as we read 2 King 2. These examples shew that besides this life here in this world there shall be another hereafter in the world to come 3. After that Abraham Isaac and Jacob were dead God stiled himself the God of Abraham the God of Isaac the God of Jacob Exod. 3. 6. Now as Christ said unto the Sadduces God is not God of the dead but of the living Mat. 22. 32. God so stiling himself their God shewed that both their souls did still live though separated from their bodies and also that their bodies should be raised again and both souls and bodies being reunited should live for ever And thus is life everlasting proved by the old Testament But the new Testament is more full and expresse to this purpose Christ hath brought life and immortality to light thorough the Gospell 2 Tim. 1. 10. Before Christs coming life and immortality lay hid it was but darkly discovered but now by the Gospell it is brought to light it is clearly revealed The places of the New Testament â— in which everlasting life is expressely mentioned are so many that it were endlesse and they are so obvious that it is needlesse to recite them Now everlasting life is begun here but perfected hereafter 1. It is begun here He that believeth on the Son hath not shall have but hath everlasting life Joh. 3. 36. Verily verily I say unto you He that heareth my word and believeth on him that sent me hath everlasting life John 5. 24. Everlasting life as begun here is the life of grace of which that is meant 1 John 3. 14. We know that we have passed from death to life that is from the death of sin to the life of grace because we love the brethren that this life of grace is life everlasting by inchoation S. John shews immediately after v. 15. Whosoever hateth his brother is a murtherer and ye know that no murtherer hath eternall life in him So that eternal life doth abide in the children of God whilest they are here it is here begun in them 2. It is perfected hereafter and therefore it is said in the Text in the world to come life everlasting because the fulnesse and perfection of it is not here in this world but in the world to come In respect of the soul this life is perfected immediately after its separation from the body For it is a grosse and monstrous opinion that some both in former times and also in these times have maintained Vide Aug. de Heres cap. 83. Calvin de Psychopanncuhia that the soul doth either die with the body or doth sleep when it is out of the body This day shalt thou be with me in Paradise said Christ to the believing malefactor Luke 23. 43. We know tht when this earthly house of our Tabernacle is dissolved we have a building of God a house not made with hands eternall in the heavens saith the Apostle 2 Cor. 5. 1. And the spirits or souls of just men departed out of this life are called the spirits of just men made perfect Heb. 12. 23. In respect of the body everlasting life is perfected when the body is raised up and of corruptible and mortall becomes incorruptible and immortall And in this respect both in the Creed and also in the Scripture everlasting life is put after the Resurrection of the body See Dan. 12. 2. and John 5. 29. because at and by the Resurrection everlasting life is consummated and made perfect in respect of the whole man both soul and body Now as everlasting life in respect of it's inchoation and beginning here is called the life of grace so in respect of it's consummation and perfection hereafter it is called the life of glory That which is called the Crown of life Revel 2. 10. is called the Crown of Glory 1 Pet. 5. 4. And that which in other places is termed eternall life is termed eternall glory 1 Pet. 5. 10. The life of grace here and the life of glory hereafter differ not in kind but in degree Grace is an inchoation and beginning of glory and glory is a consummation and perfection of grace What a life this everlasting life considered in its fulnesse and perfection the life of glory is only they fully and perfectly know who do enjoy it It is a glory that shall be revealed Rom. 8. 18. It is not revealed yet but shall be hereafter This life is hid with Christ in God Col. 3. 3. It doth not yet appear what we shall be 1 John 3. 2. But thus much the Scriptures plainly shew that this life is admirable Christ when he cometh shall be glorified in his Saints and admired in all them that beleeve 2 Thes 1. 10. And that it consists in a clear vision of God and a full fruition of him Now we see thorough a glasse darkly but then face to face 1 Cor. 13. 12. When he shall appear we shall be like unto him for we shall see him as he is 1 John 3. 2. Christ pronounceth the pure in heart blessed because they shall see God Mat. 5. 8. And he also makes the happinesse of the Angells to consist in this that they alwaies behold the face of God Mat. 18. 10. The Queen of Sheba thought Solomons servants happy that they did continually stand before him and hear his wisdome 1 King 10. 8. What a happinesse then is it to be for ever in the presence of God and to enjoy immediate communion with him Such is the happinesse of the life to come as that it shall be free from all evill and full of all good 1. It shall be free from all evill both evill of Posse non peccare sin and evill of affliction 1. There shall be no sin there Adam had a possibility of not sinning but there shall be an impossibility of sinning the best here are imperfect but there all imperfection is Non posse peceare abolished just men are made perfect Heb. 12. 23. Now if sin even in
good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire least ye corrupt your selves and make you a graven image the similitude of any figure the likenesse if male or female the likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the aire the likenesse of any thing that creepeth on the ground the likenesse of any fish that is in the waters beneath the earth Deut. 4. 12. 15 16 17 18. and the Prophet Isaiah cries To whom will ye liken God or what likenesse will ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Numa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. compare unto him It is very observable that Plutach records of Numa Pompilius the second King of the Romans viz. that he forbad the Romans to use any Image of God having the forme of a man or of any other living creature and the same Author moreover testifies that for 170. years after Rome was built they had no Image of God neither painted nor carved Temples he saith they had but no image at all in them and he gives this reason for it that it is not lawfull to resemble better things to worse nor possible to apprehend God otherwise then by the conception of the mind and understanding How is Rome now professing it selfe Christian become much more superstitious and idolatrous in this particular then it was when it was Heathenish Vse 3. Here again we may see what it is in respect of which man is excellent in Gods account it is not in respect of any corporall thing any thing belonging to the body as beauty strength c. much lesse in respect of things more extrinsecall as riches honour c. but it is in respect of things spirituall things belonging to the soule as grace and holinesse Looke not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart thus spake the Lord to Samuel 1 Sam. 16. 7. when Samuel seeing the goodly personage of Eliab Davids eldest brother presumed that it was he whom God had sent him to annoynt King in the room of Saul So David saith that God neither delighteth in the strength of a horse nor taketh pleasure in the legs of a man but the Lord taketh pleasure in them that fear him in those that hope in his mercy Psal 147. 10 11. Favour is deceitfull saith Solomon and beauty is vain but a woman that feareth the Lord she shall be praised Prov. 31. 30. Thus beloved it is as our spirits are so doth God esteem of us He regardeth not the rich more then the poor saith Elihu Job 34. 19. No it 's not the rich but the righteous that God regardeth The righteous is more excellent then his neighbour saith Solomon Prov. 12. 26. although wicked men in respect of outward things be worth never so much yet with God they are of no account because as Prov. 10. 22. the Wiseman saith the heart of the wicked is little worth Therefore as we desire to be esteemed of God it behoves us to look and labour for spirituall things to furnish our soules and to adorne them with the gifts and graces of Gods Spirit S. Paul requires that women adorn themselves in modest apparell with shamefastnesse and sobriety not with broydred haire or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim 2. 9 10. those outward and bodily ornaments are not simply forbidden but they are to be sleighted and neglected in comparison of the other So in like manner S. Peter Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparell but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. Vse 4. Finally we may hence learne what Worship and Service it is that God requires and will accept at our hands viz. that which is spirituall which proceeds not onely from the outward man the body but principally from the inward man the heart and spirit this is the more to be considered in that as was shewed before for this very end Christ thus describes the nature of God and sayes That God is a Spirit from thence to inferre that he will be worshipped in Spirit and in truth this being that Worship which is agreeable to his nature My Son give me thy heart saith God Prov. 23. 26. Whom I serve with my spirit saith the holy Apostle Rom. 1. 9. For we are the circumcision saith the same Apostle which worship God in the spirit Phil. 3. 3. God expresseth all the detestation that may be of those Services though such as himselfe prescribed which are meerly outward and formall not proceeding from a pure heart and holy affections see Esa 1. 10 11 12 13 14. he threatens severely to punish those that draw neer him with their mouth and honor him with their lips but remove their heart far from him Esa 29. 13 14. Christ told the Pharisees that though they justified themselves before men yet God knew their heart and that which was highly esteemed amongst men was abomination in the sight of God Luk. 16. 15. and Mat. 23. many a woe doth Christ denounce against them for their hypocrisie saying seven severall times Woe unto you Scribes and Pharisees hypocrites and he bids his Disciples beware of the leaven of the Scribes and Pharisees which is hypocrisie Luk. 12. 1. Though the outward performance be very weak yet if the heart be rightly affected God accepts it and will passe by the imperfection The high places were not taken away Quin damus id superis de magna quod dare lance Non possit magai Mâ—ssalae lippa propago Compositum jus fasque animi Sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farâ—e litabo Pers Sat. 2. out of Israel neverthelesse the heart of Asa was perfect that is sincere upright all his days 2 Chron. 15. 17. Ezekiah knew this and therefore when many did eat the Passeover otherwise then they should have done he prayed for them saving The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary 2 Chron. 30. 18 19. Thus our Saviour seeing his Disciples drowzie and not able to keep from sleeping when he had speciall reason to require their attendance yet knowing the sincerity of their hearts and affections towards him excused them saying The Spirit indeed is willing but the flesh is weak Mat. 26.
Ioseph was of whence it seems as some called him the Carpenters son Mat. 13. 55. so others called him the Carpenter Mar. 6. 3. When he came abroad to execute the office for which he was sent presently he was set upon and assaulted by the divell and continually was he Mat. 4. haunted and baited as it were by the Scribes and Pharisecs and such as could not indure the splendor of his life and doctrine Besides he was poor and indigent having no home no habitation of his own though he were rich yet for our sakes he became poor 2 Cor. 8. 9. Even so poor that others did minister unto him of their substance Luk. 8. 3. And whereas the foxes have holes and the birds of the air have nests he had not where to lay his head viz. otherwise then to be beholding unto others for it Luk. 9. 58. But all this was but the beginning of Christs sorrows his chief suffering was at last at and immediately before his death from the time of his agony in the garden to the time of his hanging and dying upon the Crosse That which he then suffered was such and so great that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is called his Passion or his suffering Let us therefore a little as we are able see and consider what he then suffered And he fuffered as the Scripture shews both outwardly inwardly He suffered outwardly 1. in his reputation for goods he had none to suffer in except his clothes which he was devested of Ioh. 19. 23. 24. But for his reputation he suffered much in it and that is no smal suffering For a good name is better then precious ointment Eccles 7. 1. A good name is rather to be chosen then great riches Prov. 22. 1. A good report maketh the bones fat Prov. 15. 30. Therefore on the otherside an evil report slaunder and defamation contempt and reproach maketh the bones lean it s a great griefe a great vexation False witnesses did rise up against me they laid to my charge things that I knew not Thus David complains of the hard measure that he found from some Psal 35. 11. v. 21. Yea they opened their mouth wide against me and said Aha Aha our eye hath seen it And Psal 120. 2. he cries out Deliver my soul from lying lips from a deceitfull tongue And Psal 123. 3 4. Have mercy upon us O Lord have mercy upon us cry the people of God unto him for we are exceedingly filled with contempt our soul is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud Amongst other grievous sufferings which the Saints endured are reckoned mockings Heb. 11. 36. In this respect its said that Ismael persecuted Isaac Gal. 4. 29. in that he mocked him Gen. 21. 9. Now how was Christ traduced and slandered how visited and reproached how taunted and mocked We have found this fellow perverting the Nation said his malicious adversaries of him and forbidding to give tribute to Caesar saying that he himself is Christ a King Luk. 23. 2. Thus they accused him most falsly for he taught the people quite contrary both by word and deed as appears Mat. 22. 17. 17. 24 25 26 27. So they called him a deceiver yea that deceiver as if he had been the grand Impostor Mat. 27. 63. whereas he is the Amen the true and faithfull witnesse Revel 3. 14. Yea the truth it self Joh. 14. 6. They cloathed him with a scarlet robe put a crown of thorns upon his head and a reed in stead of a Scepter in his hand and bowed the knee before him and mocked him saying Hail King of the Iewes Mat. 27. 28 29. As he hung upon the Crosse they that passed by reviled him wagging their heads and saying Thou that destroyest the Temple and buildest it againe in three daies save thy self If thou be the Son of God come down from the Crosse likewise also the chiefe Priests mocking him with the Scribes and Elders said he saved others himself he cannot save If he be the King of Israel let him now come down from the Crosse and we will believe him He trusted in God let him deliver him now if he will have him for he said I am the Son of God The thieves also that were crucified with him cast the same in his teeth Mat. 27. 39 40 41 42 43 44. They not only crucified him which was a thing ignominious and shamefull enough but they crucified him betwixt two thieves so that he was numbered among the transgressors Isai 53. 12. Mar. 15. 28. Yea he was accounted the chief transgressor 2. He suffered outwardly in his body What part of his body was free from suffering his head was â—ricked with thorns his face spit upon and buffeted his back scourged all this he suffered before he was crucified And by these sufferings together with the tossing of him from place to place want of sleep and the like he was so wearied and so vveakned that he vvas not able to bear his Crosse it seems to the place vvhere he vvas crucified It s said Ioh. 19. 17. that he vvent bearing his Crosse Lipsius de Cruce and so the learned observe that they vvho vvere crucified used to do But it s said Mat. 27. 32. As they came out they found a man of Cyrene Simon by name him they compelled to bear his Crosse So Luk. 23. 26. It appears by comparing the Evangelists together that Christ at first as the manner vvas bore his Crosse himself but aftervvards in the vvay they perceiving him unable to bear it laid hold on that Simon whom they met and made him to bear it After this his hands and feet parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 22. 16. most tender sensible of pain vvere pierced yea as the Hebrevv vvord signifies vvere digged vvith nails his vvhole body vvas stretched vvracked upon the Crosse for many hours together before Aquin. part 3. quaest 46 art 6. he gave up the Ghost All this bodily pain that Christ indured is justly conceived to have been so much the more vehement and grievous by hovv much his body vvas of a more excellent temper complexion as being miraculously formed and framed by the holy Ghost Luk. 1. 35. For things that are vvrought supernaturally by miracle excell those things that are effected by naturall causes as the vvine that Christ did miraculously make of vvater was better then other vvine Joh. 2. 10. Christ also suffered invvardly and his invvard suffering vvas his sorest suffering the suffering of his body vvas but as the body of his suffering the suffering of his soule was as the soule of his suffering The spirit of a man will bear his infirmity but a wounded spirit who can bear Prov. 18. 14. Now Christs spirit was wounded He was sore amazed and very heavy Mar. 14. 33. The words in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are very emphaticall and the
it up This he spake of the Temple of his body as it follows there v. 22. And when he was risen from the dead his Disciples remembred that he had said this unto them v. 22. Although Christs owne Disciples it seems did not understand the meaning of those words untill they were fulfilled that is untill Christ was risen from the dead yet Christ had so plainly at other times foretold his resurrection that the chief Priests and Pharisees could say unto Pilate when Christ was crucified dead and buried Sir we remember that that deceiver said while he was yet alive after three daies I will rise again And so the Prophets that were before Christs coming in the flesh did foreshew as other things concerning him that he should rise from the dead David in those words Thou wilt not leave my soul in hell nor suffer thine holy one to see corruption Psal 16. 10. did speak of Christs resurrection as is testified by S. Peter Act. 2. 31. He seeing this before spake of the resurrection of Christ that his soul was not left in hell nor his flesh did see corruption And so by S. Paul Act. 13. 35 36 37. Wherefore he saith also in another Psalm Thou shalt not suffer thine holy one to see corruption For David after he had served his own generation by the will of God fell asleep and was laid unto his fathers and saw corruption But he whom God raised again saw no corruption So all the Prophets speaking of Christ his Priesthood and Kingdome induring for ever did consequently speak of Christs resurrection As * Or Solomon who by the title seems to have been the composer of that 72. Psalme David Psal 72. 17. 110. 4. And Daniel chapt 7. v. 14. Some from those and the like places of the Prophets falsly undâ—â—stood did infer that Christ should not die Joh. â—â— 34. But the Prophets had no such meaning but that though Christ did die yet he should rise againe and so abide for ever And therefore Christ called them fools and slow of heart to believe all that the Prophets had written who would not believe his resurrection when they were told of it Luk. 24. 25. And Paul professed that he did say no other things then those which the Prophets and Moses did say should come That Christ should suffer and that he should be the first that should rise from the dead Act. 26. 22 23. 3. All the foure Evangelists as we call them Matthew Mark Luke and John have carefully recorded Christs rising from the dead Though as in other of their relations so in this they differ in circumstances some relating one cireumstance some another yet they agree in the substance all relating this that he rose again They shew us also that Christ after his resurrection by many infallible proofs did shew himself alive as S. Luke speaks Act. 1. 3. That when his Disciples thought him to have been a spirit he said unto them Behold my hands and my feet that it is I my self handle me and see for a spirit hath not flesh and bones as ye see me have And when he had thus spoken he shewed them his hands and his feet Luk. 24. 39 40. And presently after it follows that he called for meat and did eat before them S. Iohn also relates how when Christ had appeared after his resurrection to the Apostles Thomas not being among them when he heard of it he would not believe it professing that except he should see in his hands the print of the nails and put his finger into the print of his nails and thrust his hand into his side he would not believe And that afterward Christ appeared unto them again Thomas being with them and that he spake unto Thomas saying Reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side and be not faithlesse but believe And that then Thomas cried out My Lord and my God Joh. 20. 24 25 26 27 28. The Evangelists also record that Christs resurrection was witnessed by an Angel from heaven Mat. 28. 5 6. Mar. 16. 5 6. Yea by more Angels then one Luk. 24. 4 5 6. 4. The Apostles did no lesse diligently preach and publish Christs resurrection Paul preached it as he testifieth 1 Cor. 15. 4. Where also in the verses following he doth largely insist upon the proof and demonstration of it So Act 13. 30. c. We find that in one of his Sermons he was much upon this point And so also was Peter Act. 2. 24. c. And it is said of all the Apostles in generall except Paul who was called to the Apostleship afterward that with great power they gave witnesse of the resurrection of the Lord Jesus Act. 4. 33. And Paul urgeth the force of this argument drawn from the preaching of the Apostles Yea and we are found false witnesses of God because we have testified of God that he raised up Christ whom he raised not up if so be that the dead rise not 1 Cor. 15. 15. 5. Divers reasons and arguments grounded upon Scripture prove that Christ did rise from the dead For 1. It was meet that as Christ did freely and voluntarily humble himself so again he should be exalted Those that honour me I will honour saith God 1 Sam. 2. 30. Therefore as Christ did honour God by submitting himself unto death so God would honour him by raising him from the dead He humbled himself became obedient unto death even the death of the Crosse Wherefore God also hath highly exalted him Phil. 2. 8. 9. Mansit in separatione inseparabilis unitas Bern. de Consid l. 5. c. 10. 2. Although when Christ died his soul and body were separated one from the other yet the divine nature was separated from neither the one nor the other Come see the place where the Lord lay said the Angel speaking of the grave where the dead body of Christ was laid Mat. 28. 6. which shews that the divine nature was still united to the body though the soul were separated from it And otherwise we could not rightly confesse as we do in the Creed that Christ the only son of God was buried Now there being this union betwixt the divine nature and Christs body it was not only meet but necessary that his body should be raised up and not be held under deaths dominion Though being man he died yet being God he rose again being put to death in the flesh his humane nature but quickned by the spirit his divine nature 1 Pet. 3. 18. 3. For the working out of our redemption it was requisite that Christ should not only die but also rise again Some when Christ did hang upon the Crosse blasphemed saying He saved others himselfe he cannot save Mar. 15. 31. Whereas that he might save others himself he would not save viz. not so as not to die But had he so died as not to rise again his death
there is one event to the righteous and to the wicked to the good and to the cleane and to the uncleane to him that sacrificeth and to him that sacrificeth not to him that sweareth and to him that feareth an Oath Yea oftentimes so it is here in this world that the wicked flourish and prosper whenas the righteous are afflicted and in misery Here prophane Esau stayes at home and takes his pleasure while godly Iacob is forced to indure much hardnesse in a forraigne Countrey Here Nabal a man of Belial feasts it like a King while David a man after Gods own heart is in want and penury Yea here Barabbas a murtherer is released and set at liberty and Christ himselfe is condemned and crucified It must needs be therefore that hereafter there shall be a Judgement wherein men shall discerne between the righteous and the wicked between him that serveth God and him that serveth him not Mal. 3. 18. The sufferings of the godly here in this life as the Apostle tells us are a manifest token of the righteous judgement of God 2 Thes 1. 5. Seeing it is a righteous thing with God to recompense tribulation to them that trouble you and to you that are troubled rest with us when the Lord Iesus shall appear c. v. 6. Thus both Scripture and Reason shew that all must be judged And the Heathens have knowne and acknowledged so much The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Gorgia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soph. dead must be judged saith Plato In the other world saith Sophocles we hold that there are two paths one for the just and another for the unjust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philem. More fully to this purpose Philemon another Heathen Poet If the righteous and the wicked shall both fare alike then go rob steale defraud do what thou wilt Be not deceived even after death there shall be judgement which God the righteous Judge of all will execute The four and twentieth SERMON IT being now sufficiently proved that generally all must be judged we must further know that there is a twofold judgement to come viz. a particular judgment a general judgment A particular judgment whereby one immediately after death is judged Thus is that understood Eccles 12. 7. Then shall the dust return to the earth as it was that is when one dieth the body called dust because it was made of dust shall returne to the earth of which it was made and the spirit shal return to God that gave it that is the soul shal return to God who did create and infuse it into the body A part shall go to God to be judged by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Chaldee Paraphrast doth well explaine it And that parabolicall history or historicall parable of the rich man and Lazarus which shews how immediately after they were dead the one went to hell and the other to Abrahams bosome that I say doth shew that every one particularly when he dieth is judged and receiveth either reward or punishment But besides this particular judgement there shall also be a generall judgement wherein all together shall be judged God hath appointed a day wherein he will judge the world Acts 17. 21. This is that Judgement which is meant in those places of Scripture which speak of the day of Judgement and so in the Text and other places where the judging of quick and dead is spoken of Now there are dâ—vers reasons why besides the particular judgement there should also be a generall judgment 1. Because the particular judgement reacheth only to the soule the difference betwixt the godly and the wicked when they die is in respect of the soul not of the body but the body having been partner with the soul either in well or ill doing reason requires that they should both share either in reward or punishment We must all appear before the Iudgement-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 2 Cor. 5. 10. The things were done in the body therefore the recompence must be received also in the body and consequently there must be a Judgement wherein both soul and body shall be judged 2. The particular Judgement is secret and unknowne to those that live here in this world they cannot ordinarily tell what sentence doth passe upon any when they die therefore it is meet that there should be another judgement which shall be open and manifest unto all that so Gods justice in his administrations towards men may be made clear and evident Hence the Apostle calls the day of Judgement the day of the revelation of the righteous judgement of God Rom. 2. 5. Not simply the day of the righteous judgement of God but the day of the revelation of the righteous judgement of God that is the day wherein the righteous judgement of God shall be revealed and made manifest Gods Judgement is alwayes righteous Is there unrighteousnesse with God God forbid Rom. 9. 14. But here many times the righteousnesse of Gods Judgement doth not appear David having said that Gods righteousnesse is like the great mountains that is most firme and unmovable addes immediately that his judgements are a great deep it is not easie for us to dive into them or to find out the reason of them Psal 36. 6. So the Apostle cryes out How unsearchable are his judgements and his wayes past finding out Rom. 11. 33. But in the great day of the Lord which is to come Gods judgement shall not onely be righteous as it ever is but also shall appear to be righteous all shall clearly see the righteousnesse of it 3. The generall judgement is congruous and requisite besides the particular judgement for the greater comfort and honour of the godly and for the greater horrour and confusion of the wicked What comfort and honour shall it be to the godly whenas they who whilest they lived here were accounted as the filth and off-scouring of all things and were exposed to all kind of injuries and indignitâ—es shall receive their reward openly in the view of all the world And so on the otherside what horrour and confusion will it be to the wicked whenas they who here were accounted the only happy men shall publikely in the sight of all be adjudged to eternall torment The Apostle speaking of the generall judgement saith that then Christ shall be glorified in his Saints and admired in all them that believe 2 Thes 1. 10. So Daniel saith that then the righteous shall shine as the brightnesse of the firmament Dan. 12. 3. but that the wicked shall have shame and everlasting contempt Vse 1. This point concerning the iudgement to come serves to convince many 1. Those mockers and scoffers mentioned by S. Peter Knowing this first that there shall come in the last daies scoffers walking after their own lusts and saying Where is the promise of
the members of a Church to Covenant together about those things that concern them viz. for the reforming or preserving of the Church from grosse corruptions that have got or are likely to get into it Thus Asa and the people of Judah entred into a Covenant as we read 2 Chron 15. But ordinarily such a Covenant is not necessary We read of many Churches planted by the Apostles yet of no such Covenant only we find that the members of the Church were admitted into it by Baptism by which all do vertually Covenant one with another Then they that gladly received the word were baptized and the same day there were added unto them about three thousand souls And they continued stedfast in the Apostles doctrine and fellowship and breaking of bread and prayers Act. 2. 41 42. For by one spirit are we all baptized into one body 1 Cor. 12. 13. There is one body and one spirit c. one Lord one faith one baptisme Ephes 4. 4 5. Having hitherto spoken of those notes of the True notes of the Church Church which the Papists and others do erroneously assign I come now to the true notes of it and they are these 1. The sound preaching of the word this is 1. The second preaching of the word a principall note whereby the Church is to be discerned For 1. The word is that whereby the members of the Church are begotten Being born again not of corruptible seed but incorruptible by the word of God 1 Pet. 1. 23. Then they that gladly received his word were baptized Act. 2. 41. And so by the preaching of the word the Lord added to the Church daily such as should be saved v. 47. 2. The word is that whereby the members of the Church are nourished As new born babes desire the sincere milk of the word that ye may grow thereby 1 Pet. 2. 2. And he gave some Apostles and some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ c. Ephes 4. 11. 12. And now brethren I commend you to God and to the word of his grace which is able to build you up c. Act. 20. 32. 3. The ministery of the word being taken away the Church ceaseth I will remove thy candlestick out of his place except thou repent Revel 2. 5. As if he should say I will dischurch thee I will make thee cease to be a Church viz. by taking away the word and ministry For in that respect Churches are called candlesticks Revel 1. 20. because they hold forth the light of Gods word by the ministry and dispensation of it A false and corrupt Church is known by false and corrupt doctrine Therefore on the other side a true and sound Church is known by true and sound doctrine True it is false doctrine may get into a true Church and through the prevalency of false teachers may bear sway in it but if it come to prevail so far as that all must either subscribe to it as in the Church of Rome or els they can have no communion with it then it ceaseth to be a true Church I mean such as wherein it is lawfull to abide but there is a necessity of making separation from it Come out of her my people that ye be not partakers of her sins c. Rev. 18. 4. and so far forth as any Church is infected with false doctrine so far forth it degenerateth into a false Church I marvel that you are so soon removed from him that called you into the grace of Christ unto another Gospell Gal. 1. 6. I am afraid of you lest I have bestowed on you labour in vain Gal. 4. 11. the Apostle feared least by that corruption of doctrine that was in the Churches of Galatia they would quite be dissolved and come to nothing And Christ speaking to the Angell or Pastor of the Church in Pergamus in the name of the whole Church saith thus But I have a few things against thee because thou hast there them that hold the doctrine of Balaam who taught Balak to cast a stumbling block before the children of Israel to eat things sacrificed unto Idols and to commit fornication So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent or els I will come unto thee quickly c. Revel 2. 14 15 16. 2. Another true note of the Church is The 2. The right administration of the Sacraments right administration of the Sacraments When Christ sent his Apostles to gather his Church he commanded them as to preach so also to baptize Mat. 28. 19. Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost That of the Apostle 1 Cor. 1. 17. Christ sent me not to baptize but to preach the Gospel is not to be taken simply and absolutely that the Apostle was not at all sent to baptize for no doubt he had the same Commission as the other Apostles had and besides he there testifieth that he did baptize some though not many v. 14. 16. whereas if Christ had not sent him to baptize he might not have baptized any It is therefore spoken comparatively like that Receive instruction and not silver Prov. 8. 10. that is rather then silver and that I desired mercy and not sacrifice Hos 6. 6. that is rather then sacrifice So here Christ sent me not to baptize but to preach the Gospell that is not so much to baptize as to preach the Gospell But though in that Commission Mat. 28. 19. onely Baptisme is expressed as being the Sacrament of initiation that whereby we solemnly enter into the Church yet there is also the Sacrament of the Lords Supper which is to be administred in and celebrated by the Church See 1 Cor. 11. 23. c. These Sacraments as they are seals of the Covenant which God hath made with his Church so are they badges and cognizances whereby the Church is knowne and discerned For by one Spirit we are all baptized into one body whether we be Jewes or Gentiles whether bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. As these Sacraments are more or lesse purely administred so the Church is more or lesse pure 3. A mutuall connexion and due order of 3. A mutuall connexion and due order of the parts and members of the Church the parts and members of the Church this is also a note and mark of it As in a naturall body the parts and members are united together and fitly ordered so is it in the mysticall body the Church 1. There must be union and connexion of the parts and members Let us not forsake the assembling of our selves together as the manner of some is Heb. 10. 25. Mark those that cause divisions c. Rom. 16. 17.
spirit For by one Spirit are we all baptized into one body whether we be Jews or Gentils whether we be bond or free and have been all made to drink into one Spirit 1 Cor. 12. 13. The Apostle there speaks of baptizing and drinking because the Sacraments Baptisme and the Lords Supper are outward tokens and testimonies of the union of the Saints as they are here upon earth but still he mentions the spirit as that whereby the union is indeed wrought And as union so communion which flows from union For as it is in the naturall body so is it also in the mysticall the members being united one to another have communion one with another because as the members of the naturall body partake all of one soul so the members of the mystical body partake all of one spirit Because the Saints have the communion of the Holy Ghost 2 Cor. 13. 14. the fellowship of the spirit Phil. 2. 1. therefore they have communion and fellowship one with another Now the Saints being some in heaven and some on earth there ariseth a fourfold communion or fellowship which the Saints have one with another 1. There is a communion which the Saints in heaven have one with another They certainly rejoyce one in anothers happinesse and praise God one for an other Here men and even sometimes good men through the corruption that is in them envy one another as Aaron and Miriam did Moses Num. 12. 1. But the Saints in heaven are wholly free from this distemper they are made perfect in love and charity which envieth not 1 Cor. 13. 4. rejoyceth not in iniquity but rejoyceth in the truth v. 6. 2. There is a communion which the Saints in heaven have with the Saints on earth They wish them that happinesse which themselves have attained to and in generall as we may conceive pray for them For though they be not acquainted with the particular estate of the Saints here below yet in generall they know that as they in heaven are triumphant so their fellow-members on earth are militant and therefore charity as the Apostle saith never failing they have a fellow-feeling 2 Cor. 13. 8. of their case so far forth as is consistent with their own happinesse and a care for them 3. There is a communion which the Saints on earth have with the Saints in heaven They rejoyce in their happinesse praise God for them and follow their faith and conversation that so they also may partake of the same happinesse with them Thus far forth the Scripture doth warrant our Communion with the Saints in heaven For the memory of the just is blessed Prov. 10. 7. All generations shall call me blessed said the Virgin Mary Luk. 1. 48. And the Apostle bids Be followers of those who through faith and patience inherit the promises Heb. 6. 12. But for praying to the Saints departed as they of the Church of Rome teach we have no Scripture to countenance any such Communion but it is quite dissonant and repugnant to Scripture God is he to whom we must pray Call upon me Psal 50. 15. As for me I will call upon God Psal 55. 16. For this shall every one that is godly pray unto thee Psal 32. 6. After this manner therefore pray ye Our Father c. Mat. 6. 9. Neither must we pray in the name of any but of Christ only For there is one God and one Mediator betwixt God and man the man Christ Iesus 1 Tim. 2. 5. Besides the Saints departed do not understand our particular affairs When a man is dead he is ignorant of the estate of such as had most near relation unto him His sons come to honour and he knoweth it not and they are brought low but he perceiveth it not of them Job 14. 21. 4. There is a Communion which the Saints on earth have one with another this is that communion of Saints which the Scripture chiefly speaeth of They are kindly affectioned one towards another Rom. 12. 10. They rejoyce with them that rejoyce and weep with them that weep v. 15. They have the same care one for another If one member suffer all the members suffer with it if one member be honoured they all rejoyce with it 1 Cor. 12. 25 26. They bear one anothers burthens Gal. 6. 2. As every one hath received the gift so they minister the same one to another as good stewards of the manifest grace of God 1 Pet. 4. 10. More particularly the Saints on earth have communion one with another 1. in respect of spirituall things they joyn together in the use of Gods Ordinances Thus it is said of the primitive Christians that they continued stedfastly in the Apostles doctrine and fellowship and in breaking of bread and in prayers Act. 2. 42. And v. 46. that they continued daily with one accord in the Temple c. And the Apostle exhorts saying And let us consider one another c. Not forsaking the assembling of our selves together as the manner of some is Heb. 10. 24 25. According to their places and callings they teach and admonish one another Col. 3. 16. They exhort one another Heb. 3. 13. 10. 25. They comfort and edifie one another 1 Thes 4. 18. 5. 11. They pray one for another Ephes 6. 18. Jam. 5. 16. 2. In respect of temporall things they succour and relieve one another It is recorded of the Saints in the Apostles time that they had all things common and sold their possessions and goods and parted them to all men as every man had need Act. 2. 44 45. So Act. 4. 32. And the multitude of them that believed were of one heart and of one soul neither said any of them that ought of the things that he possessed waâ— his own but they had all things common v. 34. 35. For as many as were possessors of lands or houses sold them and brought the prices of the things that were sold and laid them down at the Apostles feet and distribution was made unto every man according as he had need This example of the primitive Saints the Anabaptists before these times have abused inferring from thence that meum and tuum all propriety of goods ought to be taken away from among Christians and that all things should be so common among them that none should have right to any thing more then another But this is over-grosse For 1. What was done by a few living together in one City cannot conveniently be done by all throughout the vvorld Neither then in the Apostles time was that communion injoyned none was required to part with the interest that he had in any thing as is clear by that of Peter to Ananias Whiles it remained was â— not thine own and after it was sold was it not in thine own power Act. 5. 4. This shewes that Anamas might have chosen whether he would fell his possession or no and when he had sold it whether he would bring
have fellowship with him such as he was That which we have seen and heard declare we unto you that ye also may have fellowship with us And moreover he shewes what an excellent felloship this is extending it selfe even to God and the Lord Jesus Christ And truly our fellowship is with the Father and with his Son Iesus Christ Fellowship Communion and fellowship are termes equivalent The Greek word which here is rendred fellowship and so Phil. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is rendred communion 2 Cor. 13. 14. 1 Cor. 10. 16. The Doctrine arising from the Text which I Doct. shall insist on is this That the Saints have communion and fellowship with God and with Jesus Christ and with one another By Saints are meant holy men and women true and reall members of the Church As for Angells though they be holy as they are stiled the holy Angells Mat. 25. 31. And Jude v. 14. by Saints seem to be meant those same holy Angells yet as hath been shewed before the Angells are not properly of the Church and so not of the Saints now spoken of which consist onely of men and women And these Saints are partly in heaven where they are perfect and compleat Saints so holy as to be without spot or wrinkle Ephes 5. 27. there are the spirits of just men made perfect Heb. 12. 23. Partly upon earth where there are true Saints though incompleat and imperfect such as have still sin and corruption remaining in them For there is not a just man upon earth that doth good and sinneth not Eccles 7. 20. If we say that we have no sin we deceive our selves and the truth is not in us 1 Joh. 1. 8. Some are so simple as to think that there are no Saints but in heaven when as the Scripture speaks expresly of the Saints that are upon the earth Psal 16. 3. And usually where Saints are mentioned in the Scripture the Saints on earth are meant As Psal 34. 9. O fear the Lord all ye his Saints for there is no lack to them that fear him And Psal 79. 2. The flesh of thy Saints have they given to the beasts of the earth And Prov. 2. 8. He preserveth the way of his Saints And 2 Cor. 13. 13. All the Saints salute you And Phil. 4. 22. All the Saints salute you chiefly they that are of Caesars houshold So in many other places Now when we speak of the Communion of Saints both the Saints in heaven and the Saints on earth are to be understood both the one and the other have the communion here spoken of viz. with God and with Christ and with one another Now the ground of communion is union first therefore the Saints have union with God and with Christ and with one another and then they have communion with God and with Christ and with one another 1. With God The Saints in heaven have perfect union with God and so perfect communion with him They have a clear sight of God they see him not as here through a glasse darkly but face to face 1 Cor. 13. 12. And they have a full fruition of God In his presence they have fulnesse of joy and at his right hand they have pleasures for evermore Psal 16. 11. So they are uncessantly sounding forth Hallelujahs they are continually exercised in praising and magnifying God Blessed are they that dwell in thy house they will be still praising thee Psal 84. 4. This is especially true of those that dwell in Gods upper house in heaven The Saints on earth also have union and communion with God though not in that perfect manner as they in heaven The Saints in heaven have union with God by sight the Saints on earth have only union with God by faith For we walk by faith and not by sight 2 Cor. 5. 7. And so the Saints on earth have communion with God by exercising their faith and shewing forth the fruits of it by praising God and praying unto him and performing such acts of worship and service as he requires of them Moses speaking but of one act of communion which the Saints here have with God how doth he admire the excellency of it For what Nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for Deut. 4. 7. And in respect of that communion which they have with God in the observation of all his Ordinances and injunctions he addâ—s v. 8. And what Nation is there so great that hath Statutes so righteous as all this Law which I set before you this day David also speaking of communion with God in his Sanctuary and service which the Saints on earth have cries out How amiable are thy Tabernacles O Lord of Hosts My soule longeth yea even fainteth for the Courts of the Lord my heart and my flesh crieth out for the living God Psal 84. 1 2. So Psal 42. 1. 2. Most affectionately he expresseth his desire to injoy this communion with God As the Hart panteth after the water brooks so panteth my soul after thee O God My soule thirsteth for God for the living God when shall I come and appear before God! 2. With Christ the Saints in heaven have perfect union and communion with him Father I will that they whom thou hast given me be where I am that they may behold my glory Joh. 17. 24. Having a desire to depart and to be with Christ which is far better Phil. 1. 23. The Saints on earth also have though not in that perfection as they in heaven union and communion with Christ For he is the Vine and they are the branches Joh. 15. 1. c. He is the Head and they are the members Ephes 5. 23 25. By him they are reconciled unto God and at peace with him Being justified by faith we have peace with God thorough Jesus Christ our Lord. By whom also we have accesse by faith unto this grace wherein we stand c. Rom. 5. 1 2. And not only so but we also joy in God thorough our Lord Jesus Christ by whom also we have now received the attonement Rom. â— 11. Of his fulnesse they all receive and grace for grace Joh. 1. 16. By him they have boldnesse to call upon God and to make known their requests unto him see Ioh. 16. 23. By him all their services though weak and imperfect are accepted of God Ye also as lively stones are built up a spirituall house an holy Priesthood to offer up spirituall sacrifices acceptable unto God thorough Jesus Christ 1 Pet. 2. 5. 3. With one another The Saints both they in heaven and they on earth are all united together in one mysticall body whereof Christ is Head For it pleased God to gather together in one all things in Christ both which are in heaven and which are on earth even in him Ephes 1. 10. They are all knit together by one and the same