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Church and Common-wealth :ro, non moriemur hoc est omnes, we shall not Gíe,chat is not all.
2. Eternal, That God will not utterly cast off his people from his favour, but that although he scourge them with the rods of men, even to a temporal losse of their land, their liberty, and their lives, yet non moriemur, we shall not lose our interest in his promise of a better life.
So that the Prophet doth teach us the right use of the do&rine of Gods eternity, to assure us against all cemporal and eternal evils.
And this doth Moses conclude for this Antecedent, Before Pl.90.2. the mountains were brought forth, or ever thou hadt formed the
earth, and the world: even from everlasting to everlasting thon art
Thoxturneft man to destruction,again thox sayft return ge fonnes of Adam.
From the power of Gods Eternity, there is a return for the fons of Adam, as David faith, T hou renueft the face of the earth. Non moriemur, death our last enemy shall be destroyed and perish,we shal bc translated from death to life; this is clear: because God hath in eternal wifedom appointed an eternal redemption for some to an eternal inheritance of eternal glory.
This eternity of God is twofold.
1. Eternitas essentie, Eternity of Essence in himself. 1. Eternitas Providentia, Eternity of Providence, in respect of his creatures. 11!!! Beid From the first we conclude the second, for if God be in his own nature 'eternal, he hath also an eternal Providence, by which he governeth all things: his word by which he governeth is also es
ternal in the heavens. istinitis Quæft.83 - Saint Augustine proveth this point of Gods eternicy
, thus, Quod incommutabile
eternum eft. That he provech; Quod semper eft ejusdem modi eft incommutabile. Such is our God without variablenesfe or Thadow of change, and therefore eternal,
And whereas from this eternity our Prophet doch conclude Non mariemur, Saint Augustine doth therefore call our eternity immortalitatem, rather then eternitatems,
2. Another Argument is here inforced.
Thow are holy. Therefore this punishment of the Jews by the CanseChaldæans, is for their corredion only.
Of the Antecedent. God is holy. The Quiristers of heaven do attribute it to God three times; in lome Greek Copies we read it three times threcz. nine times czlos boly, The song of Moses is sung in heaven, and that saith, who fall
Rev 15.4 not feare thee O Lord, and glorifie thy name? for thou only art boly?
Ifa. 6.3. The Seraphims say each one to another. Holy, Holy, Holy is the Lord of Hofts, the whole eartb is full of
It was his law. I. For his Godhead, that none other but he should be called God or esteemed. 2. For his Worship, not to be given to creatures. 3. For his name, not to be taken in vain. 4 For his Sabbath to be kept holy.
And it is our first petition fančtificetur nomen, Hallowed be thy name, and for our conformity with himn.
For I am the Lord your God, ye Mall therfore sanctifie your selvs, Levit, 11. and yee shall be holy, for I am holy.So there is 1. Sanclitas increata, 44. an increate holinesse in God.
2. Creata, Created in man, as a beam of that heavenly light, a stream of that full fountain in our God.
This uncreated holinesse which is the attribute of God, is the absolute perfection of Gods nature and attributes, his full good nesse, not only that wherein he is good in himself, but in his operacions also.
2. The Consequent From hence the Prophet concludeth, that God cannot do more to his Cburch then corre& it; he cannot utterly destroy it, because he is holy, fo is his Church; his correction of the Elestis only a fire to purge our their drosle, which will go out of it felfe, when the combultible matter is spent. Hear God 'himselfe.
I am the Lord, the Holy One, the Creator of Israel, yorir King; ifa.43 ?5.
This i'eople have I formed for my felf, they hall sem forih my Verlo 21. preise.
I but our finnes spoile all. He addeth, Verr. zs. 1, even I am he that blotteth out thy transgressions for mine own
Jake, and will not remember thy sins.
The Church of God is femen fanétum, an holy seed ; God cannot forsake it, he is Sanctus Creator an holy Creator, and he is Sax£tus Redemptor, an holy Redeemer of it, as the holy text fti
lech him. Applicat.
You see here, that as Chrift faith, This is life eternal to knoly thee.
Let us study God and his attributes; forfrom thence we derive whatsoever we are or have, they are our light of direction, our staffe of supportation.
From the wisedome of God we have all intellectual illumina.
And as by our faith we cleave to him, so we are made Partakers of the divine nature.
The juice of this text, is the Prophets faith, which from the
Holinesse and Ecernity of God doch relolve Doct. That this judgement of God, threatned against the Jews, is
no more then a cemporal chastisement, according to the do&rinę Caught out of Obadiah.
Though God'afflið his Church, yet he loveth her still.
This perswasion of deliverance from evils is found in natural men,buc either it is grounded upon an opinion that they have of fortune such ; make chance their God;or it is built upon the confideration of the viciffitude of things which maketh Tundry mutacions. Informes hyems reducit
Jupiter;idem Hor. Car 2.Od. 10,
Summozet; non fi malè nunc, & olim fic erit. God fendeth fow! weather and faire, if it be all now with us, it will not be fohereafter.
This is but cold comfort, to hope only in the change of times, and so to look for better days
Some acknowledge a Deity and ascribe all alterations to that, not knowing the crue God, as Æneas comforted his company,
Durate & vesmit rebus fervate secundis.
Dabit Deus his quoque finem, God will put an end to these your fafferings,
But that which comforteth the Saints of God in affli&tions is their faith in the Ecernity and Holinesfe of God, from whence they gather affurance that they shall not miscarry under the rod of God; he is eternal;therefore they shall not perish; he is holy, therefore he will but correct, not destroy; and hereof they make
1. They do not limit God to a fet time when he shall deliver them : so Daniel waited for the deliverance of Israel from Babylon seventy years: The Church waiced till the fulneile of time for the promised Messiah.
2. They do not limit God to any fet means of deliverance. Mordecai did see that the preferment of Hefter was a likely means to save the lews from the fury of the decrec which Haman had procured against them, and he putteth her to ir, to use her mediation with the King for it, but he builded not his hopes in that means; for he said to her,
If thou altogether hold thy Peace at this time, then shall bere EQh 4:14. enlargement and deliverance arise to the lews from another place.
The promise made to Abraham, concerning his feed was in nature despaired by the old age of Abraham & Sarah, yet was not Abraham out of hope : but when Ifade the sonne of Promise was come, God afterward commanded him to be offered in facrifice, yet did not that weaken the faith of Abraham; for he built upon the word of the promise, and not upon the poffibility of the means. For he that promised was faithful.
3. They do not limit God to the measure of affliction; for they know that whatsoever the judgement be which God infliaeth upon his Church, it cannot exceed a fatherly correction, So fob, Though he kill me yet will I trust in him. vi
Job 13.15. 4. They are not discouraged in the faith of Gods mercy, though they feel the contrary, and therefore being in one conP 2
trary they do believe another.
Thas even when they feel the burthen of their finnes, they believe heir justification; for the heavy-laden lecke Christ for case.
When they feel misery, they believe bluffedncese, for they know, Blessed are they that mourne.
When they feel correction they believe, for he chaftenethe very lonne whom he receiveth.
When they feel themselves forsaken of God, thcy believe themselves interested in his favour, as David and Chrift: My God, my God, why haft thou forsaken me ; Both forsaken in respect of their feeling, neither in respect of their faith.
ş. They by faith are ever in the Presence of God: so Davido I bave set God always before me, for he is at my right hand, there
fore ? Ball not be moved.. Heb.11.27 So it is said of Moses being in danger in Egypt, By faith he
forsook Ægypt, noc fearing the wrath of the King; for he endured as seeing him who is invisible,
Thus strongly do they build, whose foundation is not laid in any possibility of their own merits to deserve deliverance, and of their own wit and cunning to decline evils, or of their own strength and power to resist them, or evade them, or the vi. cissitude of chings to change them, but trust in the living God, and
make him their hiding place. Doct. 2. Whereas the Prophet faith, that God had ordained the Chalda
ans for judgement, that is, for the execution of his judgement, and bath established them for correction, Docemur we are taught, That God is the Author of punishment, God himself affumech
it to himself. Amos 3.6
Shall there be evil in a city, and the Lord hath not done it ? Mar
lom pane the evil of punishment. Pl. 30. 7.
so Meses, For we are consumed by thine anger, and by thy
wrath are we troubled. Pl. 39. 11
So David. When thou with rebuke doft correct man for iniquity, thon makest his beauty
, to consume away like a motb, Real...
1. Because every sinne is a trespafle against God, as David, Tie biztibi soli peccavi, Against thee only have I finned; for every fin is arouia a transgreslion of the Law, and cherein God is offend.