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
saying This is my beloved Son in whom I am well pleased Here we have the first Person the Father who spake from heaven as is plaine by those words My beloved Son He who hath a son must needs be a father We have here also the second Person the Son of whom the Father spake and who is expresly mentioned And so also is the third Person the Spirit the holy Spirit or Holy Ghost who came down in the likenesse of a Dove All these three are here so described and set forth as that they plainly appeare to be distinct each from other So the distinction of the Father and the Son is evident from that 1 Joh. 4. 9 10. where it 's said that God sent his Son by God there must needs be meant the Father and the Person sending must needs be distinct from the Person sent so consequently the Father and the Son are two dictinct Persons And by the same reason so are also the Father and the Holy Ghost for the Father sends the Holy Ghost is sent The Holy Ghost whom the Father will send c. Joh. 14. 26. And so also the Son and the Holy Ghost are by this reason proved to be two distinct Persons the Son being the Person sending and the Holy Ghost the Person sent I will send him unto you saith Christ speaking of the Comforter that is the Holy Ghost Joh. 16. 7. How these three Persons are distinguished one from another is not so necessary to be known as that they are distinguished neither may we be over-curious to inquire into it but thus much the Scripture doth manifest unto us concerning the distinction of these divine Persons that the Father is from none the Son is from the Father and the Holy Ghost both from the Father and the Son This is cleare from the places already alledged 1 Joh. 4. 9 10. Joh. 14. 26. 16. 7. And this is sufficient to shew not only that they are distinguished but also how they are distinguished Secondly as they are three distinct Persons so they are one the same God This appears by that Mat. 28. 19. Baptizing them in the Name of the Father and of the Son and of the Holy Ghost except the Father the Son and the Holy Ghost were each of them God we might not baptize nor be baptized in their Name For it is not lawfull to baptize or be baptized in the Name of any but God Were ye baptized in the name of Paul 1 Cor. 1. 13. And again v. 14 15. I thank God that I baptized none of you but Crispus and Gaius least any should say that I had baptized in mine owne name Paul we see abhorred this as most vile sacriledge as a robbing of God of his honour that any should be baptized in his name So that prayer 2 Cor. 13. 24. The grace of the Lord Iesus Christ and the love of God and the communion of the Holy Ghost be with you all that also proves these three Persons each one of them to be God for prayer is to be made only unto God Call upon me Psal 50. 15. Now if they be each one of them God then there being no more Gods then one they must needs be one and the same God The Godhead of the Father is confessed by all the Godhead of the Son and of the Holy Ghost I shall prove more fully and distinctly hereafter in their places this proof may suffice for the present Vse Seeing therefore this mystery of Trinity in Unity and Unity in Trinity of three Persons being one God and one God three Persons seeing I say this is revealed unto us in the Scriptures let us not doubt of the truth of it much lesse deny it but let us firmly assent unto it and believe it Let us not say as Nicodemus did in Joh. 3. another case How can these things be There are many things in Religion which are above reason though not against reason Surely it is the greatest reason that can be that we should believe God concerning himself For can we know God better then he doth himself And shall we not then believe what God doth say and testifie of himself We are not able to comprehend how it is well but let us believe that it is because so much is revealed Secret things belong unto the Lord our God but things revealed unto us Deut. 29. 29. There are many things in nature the reason whereof we know not yet do we not therefore doubt of the things themselves though we cannot tell how they came to be so yet we are assured that so they be The wind bloweth where it listeth and thou hearest the sound thereof but canst not tell whence it cometh nor whither it goeth Joh. 3. 8. Thou knowest not what is the way of the Spirit nor how the bones do grow in the womb of her that is with child Eccles 11. 5. Scrutaeri hoc temeritas est credere pietas nesse verò vita vita aeterna est Bern. de Consid l. 5. c. 8. Bernard speaking of this mystery saith well To inquire into it above what is revealed is rashnesse to believe it is piety to know it is life even life eternall THE FIFTH SERMON GEN. 17. 1. I am the Almighty God GOd being to make a solemne Coveant with Abraham and so both to promise all manner of blessings unto him and to require sincere and intire obedience of him premiseth this that he is God Almighty that so Abraham might be incited both to obey him and to trust in him The Almighty God In the Originall it is El Shaddai which are two names of God and both of them import might and power El is a name of God as may appear by that Eli Eli c. Mat. 26. 46. that is My God my God c. The word doth signifie as much as might or power as it 's rendered Mic. 2. 1. or mighty as Ezek. 31. 11. And thus when it is used as the Name of God Aquila a Greek Interpreter renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is mighty As for the other word Shaddai some derive it from Shadad to wast and destroy as if the word imported thus much that as God by his Almighty power made all things so by the same power he is able to destroy all Joel 1. 15. As a destruction from the Almighty shall it come in the Hebrew there is an elegant Paromasia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceshod misshaddai Others take the word as compounded of asher dai that is that is sufficient as if God were therefore called Shaddai because he hath all sufficiency in himself hath no need of any other but is able to supply the wants of all Neither is he worshipped with mens hands as if he needed any thing seeing he giveth to all life and breath and all things Act. 17. 25. The Greek Interpreters called the Septuagint or Seventie sometimes translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
incouraged himselfe in him so Jehoshaphat Art not tho◠our God 2 Chron. 20. 7. And again O our God wilt thou not judge them v. 12. Hence it was that Balaam with all his inchantments and divinations could do the people of Israel no hurt The Almighty God was the God of that people The Lord his God is with him said Balaam Num. 23. 21. And therefore surely there is no inchantment against Jacob nor any divination against Israel v. 23. Now if we would have interest Gen. 17. 7. in God we must have interest in Christ I will be a God to thee this is Gods Covenant and it is fulfilled in Christ In whom all the promises of God are Yea and Amen 2 Cor. 1. 20. they that are without Christ are also without God Eph. 2. 12. There is no Mediator betwixt God and Man but Christ 1 Tim. 2. 5. No man cometh unto the Father but by me saith Christ Joh. 14 6. And as by Christ we must have interest in God so by faith we must have interest in Christ Faith is that whereby we receive Christ Joh. 1. 12. whereby Christ doth dwell in us Eph 3. 17. Vse 3. Thirdly Let this make us to fly unto God in all our necessities and in our greatest dangers and distresses to trust in him Our condition cannot be so dismall nor so deplorable but he is able to deliver us He is able to do exceeding abundantly beyond all that we can either aske or thinke Eph. 3. 20. Who is that God that shall deliver you out of my hands said Nebuchadnezzar to the three Nobles but our God said they whom we serve is able to deliver us c. Dan. 3. 15. 17. Though there be never so many against us yet if God be with us there are more with us then with those that are against us as Elisha told his servant 2 King 6. 16. and so Ezekiah in like manner comforted and incouraged the people 2 Chron. 32. 7. Hereupon the Saints and Servants of God triumph saying God is our refuge and strength a very present help in trouble Therefore will we not fear though the earth be removed and though the mountains be carried into the midst of the Sea Though the waters thereof roare c. The Lord of Hosts is with us the God of Iacob is our refuge Psal 46. 1 2 3 7. What time I am afraid saith David I will trust in thee In God I will praise his Word in God I have put my trust I will not feare what flesh can do unto me Psal 56. 3 4. And again In God have I put my trust I will not be afraid what man can do unto me v. 11. So the Apostle saith We may boldly say the Lord is my helper and I will not feare what man shall do unto me Heb. 13. 5. If God be for us who can be against us Rom. 8. Ne existimemus plus ad impugnandum posse humana conamina quà m ad protegendum valet divina tutela 31. that is so against us as to prevail against us Let us not thinke as Cyprian saith excellently that man can be more able to hurt then God is able to defend Vse 4. Finally this consideration of Gods omnipotency should make us to feare him and not to dare to provoke him as we use to do but to study to please him and to approve our selves before him We labour that whether present or absent whether alive or dead we may be accepted of him saith S. Paul 2 Cor. 5. 9. And great reason why we should all so labour God being Almighty and therefore able abundantly both to reward those that obey him and also to avenge himselfe on those that rebell against him Wherefore camest thou not unto me Am I not able indeed to promote thee to honour said Balak to Balaam because he made him send the second time before he came unto him Num. 22. 37. How much more may God thus expostulate with us when we are slow and negligent to do what he requires For this reason did God tells Abraham that he is the Almighty God that so he might be the more incited to obey him knowing that he should lose nothing by his labour but that his reward should be exceeding great as God told him Gen. 15. 1 And as God is able to blesse those that fear him so is he to curse those that despise him Do we provoke the 1 Cor. 10. 22. Lord to jealousie saith the Apostle are we stronger then he Indeed if we were stronger then God we might be the more bold to provoke him but he being stronger infinitely stronger then we it is madnesse for us to provoke him Can thy heart indure and can thy hands be strong when I shall have to do with thee saith God Ezek. 22. 14. Thou even thou art to be feared saith David unto God for who may stand when once thou art angry Psal 76. 7. Who can stand before his indignation and who can abide in the fiercenesse of his anger his fury is powred out like fire and the Rocks are throwne down by him Nah. 1. 6. Let us therefore fear the Lord and walk humbly with him even in all holinesse and obedience before him that so his Almighty power may be for us and not against us to our comfort and salvation not to our terror and destruction THE SIXTH SERMON HEB. 3. 4. He that built all things is God THe Apostle speaking of Christ and setting forth his excellency compares him with Moses who was of great account with the Jews to whom the Apostle wrote Who was faithfull to him that appointed him as also Moses was faithfull in all Gods house v. 2. But least any should conceive an equality betwixt Christ and Moses he goes on and shewes the excellency of Christ above Moses For this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honor then the house v. 3. Moses was but a part of the house viz. the Church but Christ the builder of the house and so the Lord and Master of it whenas Moses though he had a great place in it yet was but a servant v. 5. 6. Now having thus occasionally mentioned house and building he inserts as by way of Parenthesis these words For every house is builded by some man but he that built all things is God That built That is made as Gen. 2. 22. And the rib c. made he woman In the Originall it is built and that which 2 Sam. 7. 11. is He will make thee an house is 1 Chron. 17. 10. will build thee an house All things Calvin liketh rather to limit this to all things belonging to the Church the house of God mentioned both before and after yet he confesseth that it may be extended to the whole Creation This sense seems most agreeable to the words that as every house hath some man or other by whom it is
upon the earth regardeth and there is higher then they In a word let us consider this and comfort our selves with this that things do not come to passe by the will and pleasure of men for then indeed we might well fear what should become of us but by the will and pleasure of God who will order all for his own glory and his peoples good The Lord reigneth let the earth rejoyce let the multitude of the Isles be glad thereat Psal 97. 1. And v. 8. Sion heard and was glad and the daughters of Judah rejoyced because of thy judgements O Lord. Vse 7. Finally as in respect of the work of Creation so also in respect of the work of preservation and providence God is to be glorified O blessed be thy glorious Name c. say they for thou hast made the Heavens c. and thou preservest them all Neh. 9. 5 6. So David exhorts saying O blesse God ye people and make the voice of his praise to be heard who holdeth our soul in life c. Psal 66. 8 9. But still we must remember this that we glorifie God not in word and tongue only but in deed and in truth that we praise him with our lives and not with our lips only Let your light so shine forth before men that they seeing your good works may glorifie your Father which is in Heaven Mat. 5. 16. THE EIGHTH SERMON ACTS 4. 12. Neither is there salvation in any other for there is none other name under heaven given among men whereby we must be saved THese words were spoken by Peter being full of the Holy Ghost v. 7. And he spake them of Christ Jesus Christ of Nazareth v. 10. He told the Jewish Rulers that this Christ is he in whom alone is to be found salvation Neither is there salvation in any other c. Salvation There is a temporall salvation that is a deliverance and freedome from some temporall danger as Exod. 14. 13. Stand still and see the salvation of the Lord. And Exod. 15. 2. The Lord is become my salvation There is also eternall salvation which is called the salvation of our soules 1 Pet. 1. 9. This is a deliverance and freedom from eternall miserie Now its true of temporall salvation that there is not salvation in any other but in Christ onely As Christ is God so it 's he and onely he that can save temporally He is the God of salvation Psal 68. 20. In the Originall it is in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of salvations All manner of salvation whatsoever belongs unto him as the author and worker of it So as Christ is Mediator there is no temporall salvation to be expected but in and through him For in him all the promises of God are yea and in him amen 2 Cor. 1. 20. But here in the Text we are to understand eternall salvation which is usually meant where Christ is spoken of as the purchaser and procurer of salvation And so it is said expresly that he is the Author of eternall salvation Heb. 5. 9. and which is equivalent that he hath obtained eternall redemption for us Heb. 9. 12. In any other Or by any other the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being oft put for by But here the phrase seems emphaticall implying that salvation is wholly contained in Christ and not to be found any where but in him only Nor any other Name That is Person as Acts 1. 15. The number of names together were about an hundred and twenty of names that is of persons Vnder Heaven This is not referred to those words nor any other name for no other neither under heaven nor in heaven is given unto men whereby to be saved Whom have I in Heaven but thee Psal 73. 25. But we must referre these words to the word given thus There is no other name given under heaven c. Among men The Angels in heaven never sinning needed none to be given among them whereby to be saved neither did God vouchsafe this mercy unto the Angels that sinned and therefore were cast out of heaven God spared not the Angels that sinned 2 Pet. 2. 4. This was Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love towards man Tit. 3. 4. To us a child is borne to us a son is given Isai 9. 6. So said the Prophet but not so the Angell not to us but to you is born this day in the City of David a Saviour which is Christ the Lord Luk. 2. 11. The words hold out unto us this conclusion That Salvation is not to be found in any but in Doct. Christ only Jesus Christ yesterday and to day and the same for ever Heb. 13. 8. He ever was and still is and ever shall be the only Author of salvation none ever were nor are nor ever shall be saved but only in and through Christ Jesus This Doctrine of salvation by Christ only hath been revealed from the beginning of the world throughout all ages though in a different manner and by degrees at first more darkly and sparingly afterwards more clearly and fully Search the Scriptures saith Christ for in them ye think to have eternall life and they are they that testifie of me Joh. 5. 39. By the Scriptures he means the Old Testament for as then no part of the New Testament was written And again in the same Chapter v. 46. Had ye believed Moses ye would have believed me for he wrote of me Moses was the first pen-man of holy Scripture and as Christ himself doth testifie he wrote of Christ And so we find he did and that in his first Book even about the beginning of it He records how immediately after man was fallen Christ was promised to be his Saviour God told the Serpent that the seed of the woman should bruize his head Gen. 3. 15. That is that Christ made of a woman Gal. 4. 4. should destroy the power of that old Serpent the Devill Rev. 20. 2. So also Moses relates how God promised unto Abraham saying And in thy seed shall all the Nations of the earth be blessed Gen. 22. 18. In thy seed that is in Christ Who took not upon him the nature of Angels but the seed of Abraham Heb. 2. 16. and is called the Son of Abraham Mat. 1. 1. And we may observe how Christ at first was called more generally the seed of the woman but afterward more particularly the seed of Abraham But further all the Prophets did testifie of Christ and of salvation thorough him only This may be seen in the Prophets themselves if we peruse them diligently and compare their writings with the writings of the Apostles and Evangelists But because this would be a long businesse and it would require much time to demonstrate this in that manner I will only produce two or three places of the new Testament where thus much is clearly asserted Zacharias the Father of John the Baptist having
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
Lord Jesus Christ and thou shalt be saved Act. 16. 31. 2. Are there any outward troubles and pressures upon us Let us consider what Christ hath suffered and how by his suffering he hath reconâ—ised us to God and purchased eternall Redemption for us and therefore we need not fear though the earth be removed and though the hills be carried into the midst of the sea though the waters thereof roar and be troubled though the mountains shake with the swelling thereof Psal 46. 2. 3. He that spared not his own sor but gave him up for us all how shall he not with him also freely give us all things Rom. 8. 32. Who shall separate us from the love of Christ shall tribulation distresse or persecution or famin or nakednesse or perill or sword As it is written for thy sake we are killed all the day long counted as sheep for the slâ—ughter Nay in all these things we are more then Conquerours thorough him that loved us For I am perswaded that neither death nor life nor Angels nor principalities nor powers nor things present nor things to come nor height nor depth nor any other creature shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 35 36 37 38 39. Vse 2. Here also is instruction for us not to rely on our own but on Christs sufferings We must turn unto God as with all our heart so with fasting and with weeping and with mourning Joel 2. 12. We must so lay to heart our sins as to be afflicted and mourn and weep our laughter must be turned into mourning and our joy into heavinesse Jam. 4. 9. We must take a holy revenge on our selves for our sinners 2. Cor. 7. 11. If we would judge our selves we should not be judged of the Lord 1 Cor. 11. 31. Because we neglect to judge our selves therefore God doth judge us and lay his afflicting hand upon us to bring us to a sight and sense of our sins that we may repent of them and so not perish in them When we are judged we are chastned of the Lord that we may not be condemned with the world 1 Cor. 11. 32. The Antinomians are much wide wrong who wil not have God to afflict his children at all for sin yet the Apostle saith we are chastned of the Lord and chastning presupposeth a fault for which one is chastned And so the Apostle expressely For this cause many among you are weak c. 1 Cor. 11. 30. viz. for their sin in receiving the Lords Supper so unworthily as they did Yet the punishment that God doth inflict upon his children is but castigatory not satisfactory as the Papists would perswade us who hold that men may and must satisfie the justice of God by their own sufferings which they must either voluntarily or els perforce endure only Christ is the propitiation for our sins 1 Joh. 2. 2 Only the blood of Jesus Christ cleanseth us from all sins 1 Jo. 1. 7. Only Christs suffering is our satisfaction Vse 3. Again by Christs sufferings we may see the evill and odious nature of sin how exceedingly God doth hate and abhor it in that his justice would not be satisfied but by such sorrows and such sufferings of his own son O let not us love that which God doth so hate Ye that love the Lord hate evill Psal 97. 10. Sin is evill in the sight of God let it be so in ours also he hates sin and therefore let us also hate it let us not make light of that which Christ found so heavy let us remember what he said as he went to the Crosse If they do these things in a green tree what shall be done in the dry Luk. 22. 31. If Christ who himself had no sin did so suffer for sin what shal become of those who are ful of nothing but sin wil still go on to fill themselves more more with it O let us look on him whom we have pierced and let us mourn for him that is for our sins by which we have pierced him as one mourneth for his only son be in bitternesse for him as one is in bitternesse for his first born Zach. 12. 10. Vse 3. Finally here we may see the wonderfull love of God and of Christ towards us that rather then we should receive the just recompence and reward of our sins God would give his own Son and Christ would give himself to suffer for us God so loved the world that he gave his onely begotten son that whosoever believeth in him should not perish but have everlasting life Joh. 3. 16. In this was manifested the love of God towards us c. Joh. 4. 9. Who loved me and gave himselfe for me Gal. 2. 20. Amat non immeritò qui amatus sine merito Great cause have we to love God and to love Christ who so loved us when there was no cause to love us but to hate and abhor us God commendeth his love towards us in that whiles we were yet sinners Christ died for us Rom. 5. 8. Herein is love not that we loved him but that he loved us and sent his son into the world for us 1 Joh. 4. 10. He adds v. 19. We love him because he loved us first It behoves us to do so but so as to testifie our love by our obedience This is the love of God that we keep his Commandements 1 Joh. 5. 3. If ye love me keep my Commandements Joh. 14. 15. And as such was the love of God and of Christ towards us so we accordingly ought to love one another If God so loved us we ought also to love one another 1 Joh. 4. 11. Walk in love as Christ also loved us and gave himself for us c. Ephes 5. 2. A new Commandement give I unto you that ye love one another as I have loved you that you also love one another By this shall all men know that ye are my Disciples if ye have love one to another Joh. 13. 34 35. THE FOURTEENTH SERMON PHIL. 2. 8. And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Crosse THe Apostle exhorting unto unity and concord v. 1 2. as a means conducing thereunto he exhorts unto humility and lowlinesse of mind v. 3. 4. And to incite unto this he propounds the example of Christ whom Christians ought to imitate v. 5. c. Having shewed how Christ humbled himself in being made man he shewes how he humbled himself when he was made man viz. so as to be obedient unto death even the death of the Crosse Being found in fashion as a man This doth not import that Christ only had the shape and form of a man but was not man indeed as some Heretikes have maintained Every Spirit that confesseth not that Jesus Christ is come in the flesh is true man having true humane
and his word together As for me this is my Covenant with them saith the Lord My spirit that is upon thee and my words which I have put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed saith the Lord from henceforth and for ever Isai 59. 21. And how did Cornelius and they that were with him receive the spirit but by the word While Peter yet spake these words the Holy Ghost fell on all them that heard the word Act. 10. 44. And therefore Paul having said Quench not the spirit immediately adds Despise not prophecying 1 Thes 5. 19. 20. Prayer also is a means whereby to obtain the spirit Indeed we must first have the spirit in some measure before we can pray to any purpose as was shewed before but prayer is a means to obtain the Spirit in greater measure For God wil give his Holy Spirit to them that ask him Luk. 11. 13. They therefore who either restrain prayer before God or pray only in formality or fashion sake thinking it enough if they can read a prayer in a book or say a prayer by rote yea will scorn and deride praying by the spirit these I say plainly shew how little they look after the communion of the holy Ghost I am not against all use of book-prayer or of a form of drayer yet I may say to some in this respect as Paul said to the Athenians that they are too superstitious Whether Act. 17. 22. we pray with a book or without in a set form or otherwise yet must we howsoever pray with the spirit or els our prayer is to no 1 Gor. 14. 15. purpose 4. Do we study to bring forth the fruits of the Holy Ghost The fruit of the spirit is in all goodnesse and righteousnesse and truth Ephes 5. 9. The fruit of the spirit is love joy peace long suffering gentlenesse goonesse faith meeknesse temperance Gal. 5. 22 23. and v. 25. If we live in the spirit let us walk in the spirit that is if we pretend to be indued with the spirit let it appear by our spirituall life and conversation Vse 3. Thirdly and lastly suffer the word of exhortation and but a word Let this be our desire and care our study and indeavour that we may have the communion of the holy Ghost We have seen the excellency the commodity and the necessity of this communion let us not despise that which is so excellent nor undervalue that which is so commodious nor neglect that which is so necessary VVe have also seen the marks whereby to try whether we enjoy this communion in any measure or no and withall meanes whereby to obtain it let us labour to find those marks in our selves and let us have a care to use those means For so an entrance shall be ministred unto us abundantly into the everlasting Kingdome of our Lord and Saviour Jesus Chrsst 2 Pet. 1. 11. The eight and twentieth SERMON MAT. 16. 18. And upon this Rock I will build my Church and the gates of hell shall not prevail against it CHrist having asked his Disciples whom men did say that he was they answered that some said that he was John the Baptist some Elias some Ieremias or one of the Prophets he asking them again whom they did say that he was Peter in the name of them all answered Thou art Christ the Son of the living God VVhereupon Christ commending that confession said Blessed art thou Simon Bar Jona for flesh and blood hath hath not revealed it unto thee but my Father which is in heaven And I say unto thee that thou art Peter and upon this Rock I will build my Church and the gates of hell shall not prevail against it Vpon this rock The Papists make much ado about this place think it a Rock for them to build the Popes supremacy upon For by the Rock here mentioned they understand Peter and they will have the Church built upon Peter and so upon the Pope as being they say Peters Successor But first the Scripture shewes Christ and only Christ to be the foundation of the Church Thus saith the Lord God behold I lay in Sion for a foundation a stone a tried stone a precious corner stone a sure foundation c. Esa 28. 16. Which to be meant of Christ appears by S. Peter 1 Pet. 2. 5 6 7 8. And S. Paul is plain and peremptory Other foundation can no man lay then that which is laid Jesus Christ 1 Cor. 3. 11. Object Some may object that Eph. 2. 20. Ye are built upon the foundation of the Prophets and the Apostles Answ But first that makes nothing for Peter more then for the rest of the Apostles and for the Prophets also and so makes nothing for the Papists 2. It is meant in respect of Christ who was foretold by the Prophets and preached by the Apostles To him give all the Prophets witnesse said Peter Acts 10. 43. We preach not our selves but Christ Jesus the Lord said Paul 2 Cor. 4 5. So that Rev. 21. 14. where it is said that the new Jerusalem had twelve foundations Fundamenta igitur hujus muri sunt quia ipsi doctrinâ suâ exemplo aeterâ—ae tranquillitatis securitatis causa fuerunt electis Riber ad loc and in them the names of the twelve Apostles of the Lamb that I say by the confession of Ribera a Iesuite is meant in respect of their Doctrine and example as they preached Christ and were followers of him 1 Cor. 11. 1. Here therefore by Rock is not meant Peter but Christ whom Peter confessed or which is to the same effect the confession which Peter made or the faith whereof he made confession Thus Augustine Chrysostome Theophylact and others have expounded it and those of the Ancients that have interpreted it of Peter are to be understood as meanning not his person but his faith and confession viz. in respect of Christ the object of it Theophylact 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph. ad Mat. 16. 18 the latest of the Ancients doth well shew the meaning both of them and of the Text it selfe The Lord saith he doth answer Peter and give him a great reward to wit that the Church should be built upon him For because Peter confessed him to be the Son of God he saith This confession which thou hast confessed shall be the foundation of Believers so that whosoever will build the house of faith must lay this confession for a foundation 2. Though the words in the Originall for Peter and Rock be neer akin yet rhey are different 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words and shew that Christ meant different things by them For otherwise Christ would have said Thou art Peter and upon thee or and upon this Peter I will build my Church Ob. It may be objected that the word in the Syriask Tongue which Christ used is
And secondly there must also be order a due order and disposition of the parts some to teach and govern some to be taught and governed Are all Apostles are all Prophets are all Teachers 1 Cor. 12. 29. Not all but some He gave some Apostles and some Prophets and some Evangelists and some Pastors and Teachers Eph. 4. 11. Take heed to your selves and to the flock over which the Holy Ghost hath made you overseers c. Acts 20. 28. And we beseech you brethren to know them which labour among you and are over you in the Lord c. 1 Thes 5. 12. Obey them that have the rule over you and submit your selves for they watch for your souls c. Heb. 13. 1. Some may take in Discipline as a note of the Church but I thinke it not properly a note of it because it is not of the being but only of the well-being of the Church As a hedge or wall is to a garden so is Discipline to the Church requisite and needfull is it for the preservation of the Church in purity both of Doctrine and Manners and where it is long wanting the Church will be apt to grow very corrupt yet it is not of such necessity but that the Church may subsist without it neither may we for want of Discipline conclude that it is no Church or not such as wherin we may continue but must needs separate from it For in our Saviours time what Discipline was in the Jewish Church whenas they that confessed him were cast out of the Synagogue Joh. 9. 22. 34. The one and thirtieth SERMON HAving treated sufficiently of the name and nature the distinctions and notes of the Church I come to the point which these words Vpon this Rock I will build my Church and the gates of hell shall not prevail against it afford unto us and that is this That the Church is so strongly built that Doct. no adverse power whatsoever can prevaile against it This our Saviour plainly and expresly testifies here in the Text so David speaking of the Church saith God will establish it for ever Psal 48. 8. The strength and stability of the Church may yet further appear 1. By Gods promises made unto it I the Lord do keep it I will water it every moment lest any hurt it I will keep it night and day Esa 27. 3. No weapon that is formed against thee shall prosper and every tongue that shall rise against thee in judgment shalt thou condemn Esa 54. 17. For I saith the Lord will be a wall of fire round about her and will be the glory in the midst of her Zach. 2. 5. In such places of Scripture as wherein God doth threaten to afflict and punish his Church yet still he mitigates the sharpnesse of his threatnings with sweet promises that he will not utterly destroy it Esa 10. 6. God saith that he would send the Assyrian against an hypocriticall Nation and against the people of his wrath so he called the Jewish Nation and people which was then his Church and would give him a charge to take the spoile and to take the prey and to tread them downe like the mire of the streets But lest any should think that the Church should quite be destroyed it follovves v. 20. 21. And it shall come to passe in that day that the remnant of Israel and such as are escaped of the house of Jacob shall no more again stay upon him that smote them but shall stay upon the Lord the holy one of Israel in truth The remnant shall return even the remnant of Jacob unto the mighty God And againe v. 24. 25. Therefore thus saith the Lord God of Hosts O my people that dwellest in Sion be not afraid of the Assyrian he shall smite thee with the rod and shall lift up his staffe against thee after the manner of Aegypt For yet a very little while and the indignation shall cease and mine anger in their destruction Though God be provoked against his Church and smite it sore yet his anger shall cease in the destruction not of his Church but of the adversaries of it So Esa 17. 4. the Lord threatneth saying And in that day it shall come to passe that the glory of Jacob shall be made thin and the fatnesse of his flesh shall wax lean but v. 6. he addes Yet gleaning grapes shall be left in it as the shaking of an olive tree two or three berries in the top of the uttermost bough four or five in the out most fruitfull branches thereof saith the Lord God of Israel And Isai 24. 13. Having said that there should be desolation and destruction to shew that yet this should not be utter desolation and utter destruction the like promise is annexed When thus it shall be in the midst of the Land among the people there shall be as the shaking of an Olivetree and as the gleaning grapes when the vintage is done So Jer. 3. 14. Turn O back-sliding children saith the Lord for I am married unto you and I wil take you one of a City and two of a Family and I wil bring you to Sion Jer. 46. 28. Fear not thou ô Iacob my servant saith the Lord for I am with thee for I wil make a ful end of all the Nations whither I have driven thee but See the margent and De Dieu upon Exod. 34. 6. 7. wil not make a full end of thee but correct thee in measure yet will I not leave thee wholly unpunished Ezek. 6. 8. The Lord having before threatned to inflict sore plagues and punishments adds Yet wil I leave a remnant that you may have some that shall escape the sword among the Nations when ye shall be scattered thorough the Countries And Ezek. 14. 22. Although he threatned to send his four sore judgments upon Jerusalem the sword and the famin and the noisom beast and the pestilence to cut off from it man and beast Yet behold saith he therein shall be left a remnant that shall be brought forth c. Thus Gods promises to his Church shew that no adverse power shall prevail against it viz. so as utterly to overthrow it 2. The same also may appear by Gods providence towards it as he hath promised so he hath performed as the story of the Church in all ages doth make manifest He hath remembred his Covenant for ever the word which he commanded to a thousand generations Which Covenant he made with Abraham and his Oath unto Isaac And confirmed the same unto Jacob for a Law and to Israel for an everlasting Covenant saying unto thee will I give the Land of Canaan the lot of your inheritance When they were but few men in number yea very few and strangers in it When they went from one Nation to another from one Kingdome to another people He suffered no man to do them wrong but reproved Kings for their sakes saying Touch not mine anointed do
my Prophets no harm Psal 105. 8 9 10 11 12 13 14 15. The Church hath been much and often persecuted by her adversaries yet it hath been preserved maugre all their malice fury against it they were not able to destroy it Many a time have they afflicted me from my youth may Israel now say many time have they afflicted me from my youth but they have not prevailed against me the plowers plowed upon my back made long their furrows The Lord is righteous he hath cut asunder the coards of the wicked Psal 129. 1 2 3 4. Pharoah and the Egyptians did wickedly conspire against the people of God and did cruelly oppresse them yet could they not prevail against them The Church was but as that bush that Moses saw all on fire yet not consumed Exod. 3. 3. God was in the bush he was in his Church he preserved it and with a strong hand and an out-stretched arm he did deliver it Afterward the people of God were many a time grievously afflicted in Canaan by Moabites Ammonites Philistines and others yet stil God did raise them up one or other to deliver them as is recorded in the book of Judges I will only cite one place to this purpose viz. that Judg. 2. 14 15 16. And the anger of the Lord waxed hot against Israel because of their sins mentioned in the verses immediately going before and he delivered them into the hands of spoilers that spoiled them and he sold them into the hands of their enemies round about so that they could no longer stand before their enemies Whithersoever 〈…〉 went out the hand of the Lord was against the 〈…〉 r evill as the Lord had said and as the Lord had sworn unto them and they were greatly distressed Neverthelesse the Lord raised up Iudges which delivered them out of the hand of those that spoiled them After the time of the Judges when in the daies of Eliah the Saints and servants of God were so persecuted by Ahab and Jezebel that Eliah thought they were all destroyed and none left besides himself God let him know that it was otherwise then he supposed Yet I have left me seven thousand in Israel all the knees that have not bowed to Baal and every mouth which hath not kissed him 1 King 19. 18. After this also when the ten Tribes were carried away captive into Assyria as is related 2 King 17. besides many particular persons that remained of those Tribes there remained still the Tribes of Judah and Benjamin It s said indeed 2 King 17. 18. There was none left but the Tribe of Judah only but Benjamin is comprehended in Iudah So it 's said 1 King 12. 20. that when the Kingdom was divided in the reign of Rehoboam There was none that followed the house of David but the Tribe of Iudah only Yet 2 Chron. 11. 1. it 's said that Rehoboam gathered of the house of Iudah and Benjamin a hundred and fourscore thousand chosen men c. And v. 12. that he had Judah and Benjamin on his side After this again when Judah and Benjamin were carried away into Babylon yet besides that some still remained in the Land Ier. 40. 6. God caused the rest to return after seventy years 2 Chron. 36. 22 23. Ezr. 1. 1. c. After all this when that misery came upon Jerusalem which our Saviour f 〈…〉 â—ld Luk. 19. 41. c. besides that God did re 〈…〉 e unto himself some among the Jews a remnant according to the Election of grace as the Apostle calls them Rom. 11. 5. God in stead of the Jews that were rejected took in the Gentiles so that the Church was so far from being destroyed that it was exceedingly amplified and inlarged The fall of the Jews was the riches of the world and the dimihishing of them the riches of the Gentiles as the Apostle saies Rom. 11. 12. Thus far the history of the Scripture doth lead us and Ecclesiasticall history yet further tells us that the Christian Church was under fierce and fiery persecution for a matter of 300. years after Christ but though infinite numbers were slain yet still many remained yea their Sanguis martyrum semen Ecclesiae Semen est sanguis Christianorum Tertul. Apolog. very sufferings were a means to make them increase and multiply the more As it is said of the Israelites in Egypt that the more they were afflicted the more they multiplied and grew Exod. 1. 12 So was it with the Christians in those primitive times whence arose that saying The blood of the Martyrs is the seed of the Church Thus likewise in after ages Antichrist under a pretence of being Christs vicar and head of the Church making great havock in the Church yet was never able to destroy it but it hath subsisted still and continued unto this day and so will continue as long as the world continues yea when the world is destroyed yet the Church shall continue still even for ever and ever Come out of her my people saith the Lord speaking of mysticall and Antichristian Babylon Revel 18. 4. Which shews that God would have a people even in Babylon even under the tyranny of Antichrist and would in his good time bring them out of Babylon from under Antichristian tyranny as he hath in these last ages done in great measure and will at length do in full measure as the Book of the Revelation sufficiently testifieth The reasons why the Church cannot so be prevailed Reasons why no adverse power can prevaile against the Church to destroy it against as to be destroyed are reducible to these two heads God is able to preserve the Church and he will preserve it 1. God is able to preserve the Church the Apostle argueth from Gods power and thence proveth the stability of a particular member of the Church though a weak member Yea he shal be holden up for God is able to make him stand So our Saviour from hence likewise sheweth the certainty of the perseverance salvation of the whole Church and all the members of it My sheep hear my voice and I know them and they follow me And I give unto them eternall life and they shall never perish neither shall any man pluck them out of my hand My Father which gave them me is greater then all and and no man is able to pluck them out of my Fathers hand I and my Father are one Joh. 10. 27 28 29 30. 2. God will preserve his Church and that in divers respects 1. In respect of the relation that is betwixt him and the Church It is his Church So Christ who is God blessed for ever Rom. 9. 5. calls it in the Text my Church and 1 Tim. 3. 15. it is called the Church of the living God In the same place it is called the house of God And Psal 48. 8. and in other places the City of God It is his Spouse Cant. 4. 9 10 11. his Body 1 Cor. 12.