again though perhaps they be Orthodox and deliver nothing but what is sound and true yet are faulty in this that they think it a sufficient yea a more then ordinary preaching of Christ to have his Name frequently in their mouthes and in a generall way to speake much of him when as yet they never shew what he is or what he hath done and suffered nor scarce ever handle any one Article of FAITH concerning Christ as if this were too triviall for them to trouble themselves about so that many poor souls though they hear Christ mentioned a thousand times yet still remain as ignorant of him and so as apt to entertain any false opinion concerning him as ever they were For the instructing of such as also for the confirming and further edifying of those who have more knowledge these Sermons here presented to publike view may thorough Gods blessing be usefull and profitable This is that which I aimed at in the preaching neither have I any other design in the publishing of them I know these times afford but small incouragement to the Writers and publishers of books of this nature For though we may seem to crosse the Proverb What have the Muses to do Quid Musis cum Marte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si literae non arma si arma non literae Sic Hebraei teste Buxtorfio in praefat More Neb. with Mars The pen and the pike seldome find room in one place Yet alas so it is either new Occurrences or new Opinions are the things which now most look after that which is sober serious and solid will find but few that will regard it But he who is wisdome it selfe doth tell us that wisdome is justified of her children Mat. 11. 19. And he who was as wise as any meer mortall saith A wise man will hear and will increase learning Prov. 1. 5. And again Give instruction to a wise man and he will be yet wiser teach a just man and he will increase learning Prov. 9. 9. Some are apt to mind not so much the matter as the man not so much what it is that is spoken as who it is that speaks it What ever proceeds from some shall be applauded and what ever proceeds from others shall be sleighted But as the Jewish Doctours say well Look not on the canne but on that which is in it A preposterous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex personis probamus fidem an ex fide personas Tertul. de Praescript cap. 3. and perverse course it is in stead of judging the authour by the work to judge the work by the Authour But I fear I exceed the bounds of an Epistle I will adde no more but The Lord who is the God of truth Isai 65. 16. and the God of aâ— grace 1 Pet. 5. 10. by his word and Spirit lead us into keep us in all sanctifying and saving truth So I rest Thine to serve thee in the Lord Febr. 22. 1649. Chr. Cartwright THE FIRST SERMON HEB. 11. 6. He that cometh unto God must believe that God is FAith and a good conscience are two things which it concerns every one to have and to hold Holding faith and a good conscience 1 Tim. 1. 19. Faith hath the precedency that must go before without a right and sound faith there can be no good conscience Male vivitur si de Deo Aug. de Civ Deâ— lib. 5. cap. 10. noâ—â—enètâ—reditur saith Augustine Where there is not a right faith concerning God there will be exorbitancy in the conversation In this Chapter out of which the Text is taken we have a large Encomium or commendation of faith and a clear demonstration both of the necessity and of the efficacy of it that nothing can be done without it Without Faith it is impossible to please God v. 6. that nothing but may be done by it this is proved by a cloud of witnesses throughout the Chapter Faith is taken two wayes 1. There is fides quae creditur faith which we believe the object and matter of Faith thus is faith to be understood Jude v. 3. That you should earnestly contend for the Faith which was once delivered unto the Saints 2. Fides quâ creditur Faith whereby we believe the grace of faith inherent in the soule the act whereof is to believe thus is the word taken Rom. 1. 17. The just shall live by Faith and Jam. 1. 6. Let him ask in Faith and so in many other places this is the proper acception of the word though the other acception be not unusuall The object of Faith is God and whatsoever is revealed by God Secret things belong unto the Lord our God but things revealed unto us c. Deut. 29. 29. The first thing concerning God to be believed is as the Text doth tell us that God is He that cometh unto God must believe that God is it followes and that he is a rewarder of those that diligently seek him this must also be believed but the other first and then this first that God is and then that he is a rewarder of those that diligently seek him I shall now by Gods help insist upon this first principle of Religion that God is or that there That there is a God is a God Let none think that this is a superfluous and needlesse labour to go about to demonstrate a thing so plain and evident as this is For 1. If this be a truth necessary for all to know and believe then it is not unnecessary to insist upon it and to confirm it that we may see we have just reason to believe as we do 2. The Scripture tells us of such fools as say in Psal 14. 1. their heart there is no God And we read of some though but few who have denyed it not onely in their hearts but with their mouths also 3. This is a corrupt age into which we are fallen most of the fundamentall truths are either denied or doubted of and though I doe not read or hear of any that yet seeks to shake this basis of Religion yet seeing as the Apostle saith evill men and seducers will wax worse and worse it 2 Tim. 3. 13. is good to be fore-armed and to prevent the worst 4. This being the main foundation of all Religion it must be laid sure that so the superstructure may be the more firm These things premised I come to the proof of the point viz. that there is a God And 1. We have in this the generall consent even of the Heathens although Diagoras they say denied it and Protagoras doubted of it yet generally the Heathens did acknowledge it yea it 's said that Protagoras was banished by his Countrey-men the Athenians because he presumed to question such a truth as this Tullie a Tul. de Nat. Deor lib. 2. Heathen man saith Nulla gens tam effera ac barbara quae non cognoscit esse Deum There is no Nation so rude and
matter is it though no man else know what thou hast done when as thou thy self dost know it So on the other side though all the world bear witnesse against a man â—et if his conscience be cleare it will testifie for him and this is enough to comfort him Thâ—â— is our rejoycing even the testimony of our conscience saith S. Paul 2 Cor. 1. 12. and so the Heathens could say that a good conscience Hic murus aheneus esio Nil con scire sibi Juven is murus aheneus a wall of brasse a most sure defence against all calumny and all opposition Now this conscience is the Candle of the Lord as Soloman calls it Prov. 20. 27. it shewes plainly that there is a God from whom nothing is hid and by whom all shall be rewarded Ob. But it may be objected if there be a God who made the world and governs the world Cùm rapiani mala fata bonos ignoscite fasso Sollicitor nullos esse putare deos Propert who is most great and most good most wise and most holy c. how then comes it to passe that there is so much evill so much ataxie and confusion in the world Answ I answer God therefore suffers evill because he knowes how to bring good out of evill A skilfull Physitian can so temper poyson as to make a Soveraigne medicine of it and so God can cause sin it self to be subservient to his glory and the good of those whom he hath chosen if there were no sin the glory of Gods grace in the pardoning of sin could not appeare as it doth Eph. 1. 6 7. Mic. 7. 18. nor on the otherside the glory of Gods justice in punishing sin Psal 119. 120. Aben Ezra therefore a learned Rabbin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith well It doth not belong to the supreme wisdome because of a little evill to hinder much good This is the only objection that I find worth the answering for that is a most silly and sottish one that some are said to make that they see no God and therefore have no reason to believe that there is any By the same reason they may deny that there is a soul in man for neither do any see it otherwise then by the operations and effects of it and thus also they must needs see God who are not altogether blind and brutish Vse 1. This then may let us see the wonderful perversenesse of mans heart that will rebell against so clear light either denying or doubting of so manifest a truth as this that there is a God though their consciences convince them of this truth yet they do what they can to suppresse and extinguish it they with-hold the truth in unrighteousnesse as the Apostle saith Rom. 1. 18. Mens actions outwardly declare what their hearts inwardly think How did David know that wicked fools say in their heart that there is no God He knew it by their wayes and doings they are corrupt saith he and have done abominable things Psal 14. 1. so Psal 10. 4. speaking of the wicked he saith God is not in all his thoughts or as the Marginall reading hath it all his thoughts are there is no God This Atheisme is that root from whence doth proceed all sin deliberately and wilfully committed Did men indeed believe that there is a God who sees all and will judge and recompence for all they durst not be so enormous and abominable as they are They professe that they know God saith Paul but in their works they deny him being abominable and disobedient and to every good work reprobate This root of bitternesse doth naturally grow in all even Atheism it self a denying that there is a God is a part of that in-bred corruption that we are infected with that the regenerate are not wholly free from an evill heart of unbeliefe even in this particular appears both by the thoughts that somtimes arise in their hearts and also by those enormities that they sometimes fall into We are therefore to take notice of this vile and cursed nature that is in us and to be humbled for it and to labour that it may be changed and renewed more and more Vse 2. Againe if there be a God we must be carefull to know him and to glorifie him as God 1. To know him for to what purpose is it to know that there is a God except we also know what he is so farre forth as he is pleased to make himself known both by his works and by his Word Thou Solomon my son know thou the God of thy father said David 1 Chron. 28. 9. Some have not the knowledge of God I speak this to your shame said the Apostle to the Corinthians 1 Cor. 15. 34. And surely it is a great shame for such as professe themselves Christians to be so ignorant of God as many are The Booke of Nature may afford some knowledge of God but much more the Book of Scripture In Judah is God knowne saith the Psalmist Psal 76. 1. Why in Judah more then else-where because to them there were committed the Oracles of God Rom. 3. 2. they had the Scriptures which others wanted of whom therefore it is said not simply but comparatively that they knew not God 1 Thes 4. 5. Study both these books therefore but especially the later the Scriptures which are able to make us wise unto salvation 2 Tim. 3. 15. But 2. So know God as to glorifie him also Give unto the Lord the glory due unto his Name Psal 29. 2. Know thou the God of thy Father and serve him 1 Chron. 28. 9. First know him but then also serve him The Gentiles were without excuse because when they knew God they glorified him not as God Rom. 1. 20 21. How much more shall Christians be without excuse if they doe not glorifie God as they ought they having a farre more excellent knowledge of God then the Gentiles had or else it is a shame for them Let us remember that of our Saviour To whomsoever much is given of him shall much be required Luk. 12. 48. THE SECOND SERMON JOH 4. 24. God is a Spirit THe true knowledge of God is that which every one ought to seek and labour for Let not the wise man the worldly wise man glory in his wisdome nor the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me saith God Jer. 9. 23 24. Now the knowledge of God is 1. That he is Heb. 11. 6. He that cometh unto God must believe that God is Which words I have already insisted on and have handled this point That God is or That there is a God 2. What he is For as I also before touched it availes little to know that God is except we also in some competent measure know what God is we shall but be like the Heathens of whom it 's said that they were
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
shall set on thee to hurt thee Acts 18. 9 10. And he is able to save from spirituall enemies From sin Thou shalt call his Name Jesus for he shall save his people from their sinnes Mat. 1. 21. From the Law Christ hath redeemed us from the curse of the Law c. Gal. 3. 13. From death The last enemy that enemy that holdeth out to the last that shall be destroyed is death 1 Cor. 15. 26. And v. 54. c. When this corruptible shall have put on incorruption and this mortall shall have put on immortality then shall be brought to passe the saying that is written Death is swallowed up in victory O Death where is thy sting O Grave where is thy victory The sting of death is sin and the strength of sin is the Law but thanks be unto God that giveth us victory thorough Iesus Christ our Lord. From the Devill He came to bruise the head of that old Serpent as was promised in the beginning Gen. 3. 15. Forasmuch as the children are partakers of flesh and blood he likewise took part of the same that thorough death he might destroy him that had the power of death that is the Devill Heb. 2. 14. 4. He is able to save not only for a while but for ever Israel shall be saved in the Lord with an everlasting salvation Esa 45. 17. He is the Author of eternall salvation unto all them that obey him Heb. 5. 9. He hath obtained eternall redemption for us Heb. 9. 12. 5. He is able to save not only privatively so as to remove all evil from us but also positively so as to confer all good upon us Had Ioseph only been delivered out of prison he would have thought it no small favour this was all that he requested the chief Butler to do for him when he had so comfortably interpreted his dreame unto him But think on me when it shall be well with thee and shew kindnesse I pray thee unto me and make mention of me unto Pâ—araoh and bring me out of this house Gen. 40. 14. But that he should be so advanced as he was this was much more Now whosoever believeth in Christ shall thorough him not only not perish but also shall have eternall life Joh. 3. 16. Reasons why Christ is such a powerfull and sufficient Saviour 1. Because of the dignity of his Person He is the mighty God as he is stiled Esa 9. 6. therefore he must needs be a mighty Saviour God with his own blood did purchase his Church as it is said Acts 20. 28. The blood of Christ is the blood not of a meer man but of that person that is as well God as man and therefore that blood must needs be of infinite value it must needs be of sufficient force to purchase the Church and to work the redemption of it 2. Because both of the greatnesse and also of the willingnesse of his suffering He was wounded for our transgressions he was bruized for our iniquities c. Isai 53. 5. And v. 10. it 's said that his soule was made an offering for sin and therefore he shall see his seed and v. 11. He shall see of the travell of his soul and shall be satisfied Therefore doth my Father love me saith Christ because I lay down my life that I may take it up again No man taketh it from me but I lay it down of my self Ioh. 10. 17 18. 3. By the vertue of his Resurrection Hereby he hath made it appear that our debt is discharged and Gods justice satisfied He was delivered viz. unto death for our offences and rose again for our justification Rom. 4. 25. Who is he that condemneth it is Christ that died yea rather that is risen againe Rom. 8. 34. Blessed be God and the Father of our Lord Iesus Christ who hath begotten us again unto a lively hope through the Resurrection of Iesus Christ from the dead 1 Pet. 1. 3. 4. By the power of his Ascension He ascended up into heaven to make way for us I go to prepare a place for you saith he Ioh. 14. 2. and in this respect he is called our fore-runner Heb. 6. 20. 5. By the efficacy of his Intercession Being ascended into heaven and sitting at Gods right hand he maketh intercession unto God for us presenting unto him the merit of his death which he suffered for our sinnes * See Heb. 9. 24. And this reason is alledged why Christ is able to save to the uttermost all that come unto God by him because he ever liveth to make intercession for them So Rom. 8. 34. Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us Vse 1. Now if Christ be such a powerfull and sufficient Saviour then the more injurious are they of the Church of Rome both unto Christ and unto Christians in setting up other Saviours besides Christ as if he alone were too weak and insufficient to save us But as the Gentiles being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had many Gods were indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as had no God at all but were without God in the world Eph. 2. 12. so they that will needs have many Saviours have indeed no Saviour they that will not be content with Christ alone for salvation shall neither have salvation by him nor by any other for there is none other by whom to have it There is not salvation in any other for there is none other Name under heaven given among men whereby to be saved Acts 4. 12. If you will not believe that I am he ye shall die in your sins Ioh. 8. 24. Wherefore do you spend money for that which is not bread and your labour for that which satisfieth not hearken diligently unto me and eat that which is good and let your soul delight it self in fatnesse Incline your ear and come unto me hear and your soul shal live c. Esa 55. 2 3. It was the saying of one of the Martyrs in Queen Maries daies and it must be one principall part of our Creed None but Christ none but Christ. Vse 2. Again there being such power and sufficiency in Christ to save here is comfort for all sin-sick soules for all distressed consciences here is incouragement for them to come unto Christ and to roll themselves upon him He is a Physitian able to cure them be their maladies never so great never so grievous He cured Matthew a Publican Zacheus chief of the Publicans Paul a persecutor Mary Magdalen that was possessed with seven Devills and the Thief on the Crosse when he was at the point of death which he suffered for his lewdnesse Doubt not therefore whosoever thou art but he can cure thee also come unto him and say as the Leper did Lord if thou wilt thou canst make me clean Mat. 8. 2. and assuredly Christ will say unto thee
as he did to that Leper v. 3. I will be thou clean For he is not lesse willing to save those that come unto him then he is able He invites all to come and offers his grace unto all if they do come Ho every one that thirsteth come unto the waters and he that hath no money come ye buy and eat yea come buy wine and milk without money and without price Esa 55. 1. Come unto me all ye that are weary and heavy laden and I will give you rest Mat. 11. 28. Therefore whatever thou art if thou beest sensible of sin if burthened with it if thine iniquities be gone over thine head and be as a heavy burthen too heavy for thee to bear as David complained of his iniquities Psal 38. 4. Come and cast thy burthen upon the Lord as he exhorts Psal 55. 22. Cast it upon the Lord Christ who is both able and also willing to beare it If thou beest as perplexed as the soul smitten Iaylor was who cryed out What must I do that I may be saved I say unto thee as Paul said unto him Believe in the Lord Jesus Christ and thou shalt be saved Acts 16. 30 31. So are we troubled for want of sanctification because grace is so weak and corruption so strong in us let us come unto Christ who is full of grace Ioh. 1. 14. And of his fulnesse we all receive grace for grace V. 16. He is made of God unto us sanctification 1 Cor. 1. 30. His grace is sufficient for us 2 Cor. 12. 9. Though in us there be nothing but want and weaknesse yet in Christ is all fulnesse and all power I can do all things thorough Christ that strengtheneth me Phil. 4. 13. As the conies being in themselves weak yet provide for their safety by this that they make their houses in the rocks Prov. 30. 26. So let us get into the rock Christ and then how weak soever otherwise we be we are safe though the Devill our adversary be a lion a roaring lion and go about seeking whom he may devoure 1 Pet. 5. 8. yet Christ is a lion as well as he Rev. 5. 5. yea a lion stronger then he more potent to save then he is to destroy He will bruise Satan under our feet Rom. 16. 20. Therefore be strong in the Lord and in the power of his might Ephes 6. 10. Ioab fled to the horns of the Altar and yet was never the better 1 King 2. but let us flie to Christ the horn of salvation and whatsoever the danger be that doth pursue us it shall not overtake us we shall either escape the thing it self or at least the evill of it we shall not be the worse but the better for it All things shall work together for our good Rom. 8. 28. Even death it self shall be gain unto us Phil. 1. 21. Vse 3. But as there is this consolation for us so is there also admonition to take heed least we fail or come short of the grace of God Heb. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 15. How shall we escape if we neglect so great salvation Heb. 2. 3. And they neglect this so great salvation 1. Who expect salvation from any thing but Christ only And so do not only the Papists but also many simple and superstitious ones among our selves who build upon themselves their own righteousnesse their good prayers good meanings and the like whereas though all were indeed good as without a true faith in Christ nothing is good yet are they not so good as that it is safe to rest in them and to build upon them Paul was as good in every respect I dare say as any of these yet did he renounce all his own righteousnesse as not sufficient if God should contend with him and flie unto Christ and his righteousnesse as that which alone is sufficient unto justification and salvation Phil. 3. 9. 2. They who pretend to Christ and presume of salvation by Christ and yet indeed are aliens from Christ and have no interest in him they say that they believe in Christ and hope to be saved by Christ and yet live in their sins which Christ came to destroy For the Son of God was manifested to destroy the works of the Devill 1 Ioh. 3. 8. Therefore though Christ be never so able to save yet such as remain impenitent and disobedient shall have no salvation by him they have neither part nor portion in this matter Christ commanded that repentance and remission of sins should be preached in his Name Luk. 24. 47. No remission of sins thorough him without repentance Paul testified both to the Iews and also to the Greeks repentance toward God and faith toward our Lord Iesus Christ Acts 20. 21. As many as walk according to this rule peace shall be upon them and mercy and upon the Israel of God Gal. 6. 16. THE TENTH SERMON JOH 10. 30. I and my Father are one I Have * Serm. 7. p. 63. before shewed that the Father the Son and the Holy Ghost are three distinct Persons yet but one and the same God Now I shall treat more particularly and more fully of the second Person the Son our Lord Iesus Christ and shall prove his Divinity which hath been much impugned both of old and of late yea is still at this day Christ himself here speaking of himself and of his Father affirmes that they are one that is as I shall indeavour to demonstrate one in essence and nature one and the same God And thus they to whom he spake these words did understand them as appeares by the Verses immediately following where it is said that the Iewes presently upon these words took up stones to stone him charging him with blasphemy for that he being a man did make himself God Indeed Calvin upon Abusi sunt hoc loco veteres ut probarent Christum esse Patr◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neque n◠Christus de Vnitate substantiae disputat sed de consensu quem cum Patre habet quicquid scilicet geritur à Christo Patris virtute confirmatum iri Calv. in loc the place likes not that these words should be made use of to prove the Godhead of Christ as the Ancients have done for he supposeth that Christ here speaketh not of the unity of substance but onely of the consent and agreement that he hath with the Father so that whatsoever is done by him is authorized and ratified by the Father But first Calvin himself for the thing viz. Christs Divinity and consubstantiality with the Father is expresse and full 2. So is the Scripture it self as shall be shewed in many places 3. Not only the ancient Writers have thus Hilar. de Trinit l. 8. interpreted it amongst whom Hilarie doth tax and confute the Arrians who expounded it of unity of will and consent but the later also Beza Zanchius c. 4. Christ having immediately before spoken of the power of his
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