be carried away with the error of the wicked and fall from your stedfastnesse So I come to the third branch of the Exhortation 3. Therefore let us hold fast the truth delivered in the Scripture Buy the truth and sell it not Prov. 23. 23. Hold fast that which is good 1 Thes 5. 21. Hold fast the form of sound words c. That good thing which was committed unto thee keep c. 2 Tim. 1. 13 14. Let us hold fast the profession of our faith without wavering Heb. 10. 23. To this end first be well grounded in the truth false Teachers easily lead captive silly women that are ever learning and never able to come to the knowledge of the truth 2 Tim. 3. 6 7. That we henceforth be no more children tossed to and fro and carried about with every wind of doctrine c. Eph. 4. 14. 2. Be sincere in the profession of the truth Because they received not the love of the truth c. For this cause God shall send them strong delusion that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousnesse 2 Thes 2. 10 11 12. Superbia est mater omnium haereseôn 3. Be humble Pride saith Austine is the mother of all heresies And Calvin found it verified in Servetus a wretched heretike he notes of him that he was exceeding proud and being desirous to get himselfe a name thought this the fairest way Lusitanico fastu inflatus magis etiamnum propriâ arrogantiâ turgens hanc sibi comparandi nominis rationem optimam esse statuit si omnia religionis principia convelleret Calvin advers Servet whereby to attaine unto it to shake the very foundations of Religion So the Scripture testifies of Simon Magus who bewitched the people of Samaria and as Ecclesiasticall Writers record of him was the Author of divers heresies that he gave out that himself was some great one Acts 8. 9. Doubtlesse this is a main cause why many in these times fall into grosse and monstrous errors they are puffed up with a conceit of themselves and they would be eminent above others and therefore rather then they will be content with plain truth they will imbrace palpable error Besides the proud trusting in themselves God leaves them to themselves and so what is so absurd but through the suggestion of Satan and the corruption of their owne heart they are ready to imbrace it A scorner seeketh wisdome but he findeth it not Prov. 14. 6. For God scorneth the scorners but giveth gracee unto the lowly Prov. 3. 34. God resisteth the proud but giveth grace to the humble Jam. 4. 6. and 1 Pet. 5. 5. 4. Beware of covetousnesse and worldly-mindednesse earthly advantages are of great force to with-draw from the truth This was it that drew away Demas 2 Tim. 4. 10. Demas hath forsaken me having loved this present world Peter speaking of false Teachers shewes that this doth set them on work And through covetousnesse shall they make merchandise of you 2 Pet. 2 3. 5. Beware of all sin whatsoever For it darkens the understanding perverts the will disorders the affections alienates from God and gives advantage unto Satan What Solomon saith of a strange woman may be applied to a strange Doctrine Who so pleaseth God shall escape from her but the sinner shall be taken by her Eccles 7. 26. The Apostle therefore bidding hold faith addes and a good conscience which some having put away concerning faith have made shipwrack 1 Tim. 1. 29. And so he notes that they are not only silly women but such also as are laden with sins that are usually led captive by false teachers 2 Tim. 3. 6. 6. Labour to increase grace more and more Take heed lest ye also being carried away with the error of the wicked fall from your own stedfastnesse but as a means to avoid that mischief grow in grace and in the knowledge of our Lord and Saviour Iesus Christ 2 Pet. 3. 17 18. 7. Pray continually unto God to guide and keep you in the truth except God lead us into it we shall never find it and except he keeps us in it we shal soon lose it The God of al grace c. make you perfect stablish strengthen settle you 1 Pet. 5. 10. Now unto him that is able to keep you from falling c. Jude v. 24. and so much for this point Again the words of the Text hold out unto us this That Christians ought earnestly to contend Doct. 2 for the truth to do what in them lies to preserve maintain it against those that do oppose it All Christians ought to be fellow-helpers to the truth 3 Jo. 8. Such are commended as do this I know thy works and thy labour and thy patience and how thou canst not bear them which are evill and thou hast tried them which say they are Apostles and are not and hast found them liars Revel 2. 2. Such are reproved as neglect this But I have a few things against thee because thou hast them that hold the doctrine of Balaam c. So hast thou also them that hold the doctrine of the Nicolaitans which thing I hate Repent c. Revel 2. 14 15 16. Good reason there is why Christians should do this 1. Out of zeal for Gods glory As wicked practices so also wicked opinions dishonour God Heretikes especially set their mouths against heaven and therefore they that are zealous for God will set their mouths against them and doe what they may to represse them 2. Out of compassion towards others Compassion is to be shewed towards an oxe or an asse that goes astray Exod. 29. 13. How much more towards the souls of men that either are already or are like to be seduced and carried away with errours 3. Out of compassion towards themselves For it being a duty required of them a necessity is laid upon them to do it and woe unto them if they do it not 1 Cor. 9. 16. Whatever it be that God injoyns us to do if we have no respect unto it we reward evill unto our selves Isai 3. 9. but as all must do this so not all one the same way but severally according to the places and callings God hath set them in 1. Magistrates must do it The care of the Custodes utriusque Tabulae Church and of Religion belongs unto them as well as of the Common-wealth and of civill justice otherwise how are they nursing Fathers and nursing Mothers as God hath said they shall be Isai 49. 23. How by their means do we live a quiet peaceable life in all godlinesse and honesty in which respect the Apostle bids pray for them 1 Tim. 1. 2. Magistrates therfore must do their endeavour to preserve and maintain the truth and that 1. By making Laws and Ordinances for the profession and preservation of it Thus did the good Kings of Judah not only David and
THE DOCTRINE OF FAITH OR The prime and principall Points which a Christian is to know and believe Handled in sundry SERMONS upon Texts of Scripture selected and chosen for the purpose Wherein the Method of the CREED Commonly called The Apostles Creed is observed and the Articles thereof are confirmed explained and applied for the instructing of the ignorant and the establishing of all in the TRUTH BY CHRISTOPHER CARTWRIGHT Minister of the Word at York LONDON Printed by R. A. for RICHARD LOVVNDES at the Unicorn on Lud-gate Hill over against Bell-Savage 1649. To the Christian Reader WHat hereticall blasphemous and damnable opinions have of late years been vented and published amongst us in this Land is over-notorious and but too well knowne both at home and abroad For both the reformed * Their words are presently after cited Churches in forraigne parts have complained of it and also we our selves by publike order and appointment have professed * March 10. 1646. solemne humiliation for it Surely it is a very sad thing and much to be deplored that Protestants who have abandoned communion with the Romish Babylon because of those impious and Antichristian Doctrines that are maintained in it should fall themselves to imbrace opinions no lesse erroneous yea indeed more monstrous then those of the Papists Yea and that a Nation should even then be most grossely infected in this kind when it hath but newly in a most sacred manner promised and professed Reformation Divers years ago when things were nothing so bad in this respect as since they have been the Walachrian Churches in an Epistle sent to the Assembly of Divines at Westminster set forth the hainousnesse of the crime that we are guilty of and have not we great reason now to be sensible of it and affected with it Let your consciences judge say they how all kind of heresies can passe unpunished Judicent conscientiae vestra quomodo omne haercsium genus inâ—ltum permitti multifaria schismatum semina spargi profana errorum dogmata passiâ— in vulgâ—s proferri possint in illa civitaâ—e quae tam expresso sancto severâ— juramento sesc devinxit ad omnes errores haereses schismata è domâ— Dei ejicienda Ep. praefix Apollâ— manifold seeds of Schismes be sowne and prophane Doctrines of errors be commonly vented abroad in that City yea in that Nation which by so expresse sacred and severe an oath hath bound it selfe before God to cast out all errors heresies and schisms from the house of God The consideration of the growth and spreading of such pernicious errors moved me in the course of my Ministery to spend some time in handling the first principles of the Oracles of God as they are called Heb. 5. 12. the principall and fundamentall points of Religion according to the method and order of the Creed called the Apostles Creed wherein they are comprized This I conceived very requisite and needfull as a chief means if not to recover those that are infected yet to preserve others from infection For as one well observes a principall way of fortifying our Mr. Vines Serm. on the day of humiliation for the growth of errors heresies c. pag. 57. selves against the allurements and assaults of false Teachers is to be grounded in the principles of the Doctrines of Christ or else we shall easily be tumbled up and downe like loose stones that lie not fast in the building upon the foundation The Apostle himself doth shew that such as are children to wit in understanding either altogether ignorant of the Doctrine of Faith or not well grounded in it 1 Cor. 14. 20. are ready to be tossed to and fro and carried away with every wind of Doctrine by the sleight of men and cunning craftinesse whereby they lie in wait to deceive Ephes 4. 14. And that such are soon led captive who are ever learning but never able to come to the knowledge of the truth to wit a thorough and well-grounded knowledge of it 2 Tim. 3. 6 7. This knowledge is as wofull experience shewes much wanting in many And hence it is that errors and heresies have so prevailed amongst us whilest some through ignorance are circumvented seduced and drawne away and others though perhaps full of invectives against Sects yet have nothing to alledge in defence of truth or onely that which is to little purpose custome example and the like whereby it comes to passe that the Authors and abettors of error do the more triumph and such as are insnared by them are the most fastened unto them I grant indeed that it is not Christ in the head but Christ in the heart not a bare notionall knowledge of Christ but a spirituall knowledge of him that will serve the turne But yet neverthelesse Christ must be in the head or els he cannot be in the heart I speak in respect of such as are of years there must be a notionall knowledge of Christ or else there cannot be a spirituall knowledge of him As the Athenians were far wrong who thought to worship an unknowne God Acts 17. 23. so are they who think to believe in an unknown Christ That ye may know and believe said he Joh. 10. 38. first know and then believe It 's true as Austine saith not the quicknesse of understanding but the simplicity of believing doth make many safe Yet Caeteram turbam non intelligendi vivacitas sed credendi simplicitas tutos facit Aug. contra Epist Fundam cap. 4. Quaenam est ista quaeso simplicitas nescire quod credas Hieron adversus Luciferian that of Hierome is no lesse true What simplicity I praey you is this to believe you know not what Belfarmine himself though in the heat of contention and carried away with a spirit of contradiction he sticks not to say that Faith Fides meliùs definitur per ignorantiam quà m per notitiam Bel. de Justif lib. 1. cap. 7. §. Judicium autem Cognitio apprehensiva praeexigitur quidem ad fidem sed non est ipsa propriè fides Bel. de Justif lib. 1. cap. 16. §. Restat caput c. is better defined by ignorance then by knowledge yet afterwards being in a more calme temper he confesseth that an apprehensive knowledge is pre-required unto faith though it be not faith it self Therefore not to speak now of the impiety of the Church of Rome that seeks by all means that may be to nuzzle people in ignorance dealing with them as the Philistines dealt with Sampson who first put out Judg. 16. his eyes and made him blind and then made a slave of him and abused him at their pleasure Not to speak I say of this others there be who are worthy to be abhorred of all Christians in that they so flie unto the Mystery of the Gospell as that they quite abolish and annull the History of it they turne all that the Scripture doth record of Christ into a meer Allegory And some
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
18. 36. Contrary to what his own Disciples did imagine even after his resurrection as appears by that question which they asked him Lord wilt thou at this time restore again the Kingdom to Israel Act. 1. 6. 4. Christ by his ascension shewed himself to have fully conquered sin death and Satan he did manifest his victory over these by his Resurrection but more fully by his ascension whereby he did triumph over them Therefore it is said that when he ascended up on high he led captivity captive Ephes 4. 8. that is he led a multitude of captives as the phrase is used Iudg. 5. 12. 5. It was requisite that Christ should ascend into heaven that as he executed the office of a Priest by offering himself upon the Crosse for us so he might also do it by appearing before God in heaven and there making intercession unto him for us Aaron the Jewish high Priest was to bear the names of the children of Israel in the brest-plate of judgement upon his heart when he went into the holy place for a memoriall before the Lord continually Exod. 28. 29. This was a type and a figure of Christs entring into heaven for us as our high Priest Whither the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec Heb. 6. 20. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us Heb. 9. 24. Christ was to ascend into heaven that so he might powre his spirit upon his Church When he ascended up on high he led captivity captive and gave gifts unto men Ephes 4. 8. viz. spirituall gifts the gifts and graces of his spirit Psal 68. 18. it is said that at his ascension he received gifts but for men and that is as much as to give gifts unto men Fetch me a little water said Eliah to the widow 1 Kings 17. 10. according to the originall it is Receive or take me or for me a little water 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is as much as if he had said Give me a little water So v. 13. Bring me a morsell of bread in the Hebrew Receive or take me c. It is the same word which is used Psal 68. 18. Quest But some may demand and say Was not the spirit given unto men before Christs ascension Answ I answer yes but not so freely and fully as afterwards He that believeth on me said Christ out of his belly shall flow rivers of living water This he spake saith the Evangelist of the spirit which they that believe on him should receive For the Holy Ghost was not yet given because Jesus was not yet glorified â—oh 7. 38. 39. I tell you the truth said Christ to his Disciples it is not expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Besides that Christ was to be glorified before that he was to send the Holy Ghost the Disciples having Christs corporall presence did so fix themselves upon Spiritalis presentiae plenitudo quamdiu conspectu carnis praesens aderat adventare non poterat Cyprian de Ascens Christi it that they were not so capable of his spirituall presence and therefore to make way for this the other was to be removed 7. Christ ascended into heaven that he might there prepare a place for his members Thus he told his Disciples saying In my Fathers house are many mansions I go to prepare a place for you Joh. 14. 2. In this respect Christ is called the fore-runner Heb. 6. 20. as going before and preparing the way for others to follow after Vse 1 Now this point concerning Christs Ascension serves tâ— confute the Papists concerning Transubstantiation and that reall presence of Christ in the Sacrament which they maintain viz. a carnall and corporall presence for we deny not a reall presence onely we hold that is a spirituall presence And as the Angell argued from Christs Resurrection and thereby proved that he was not in the grave in that manner as some supposed He is not here for he is risen Mat 28. 6. So may we argue from Christs Ascension and prove that he is not in the Sacrament in that manner as they of the Church of Rome He is not there for he is ascended And to this end did Christ speak of his Ascension thereby to convince some and to let them see how much they did mistake his Proptereà Ascensionis suaein coelum mentionem fècit ut eos à corporali intellectu abstraheret Athanas in illud Quicunque dixerit verbum c. meaning when they understood that which he had spoken about eating his flesh in a carnal sense whereas it was to be understood spiritually When Jesus knew in himself that his Disciples murmured at it he said unto them Doth this offend you what and if ye shall see the son of man ascend up where he was before It is the spirit that quickneth the flesh profiteth nothing the words that I speak unto you they are spirit and they are life John 6. 61 62 63. As if he should have said the fleshly manner of eating which you dream of would avail nothing that therefore which I spake of eating my flesh is not so to be understood but in a spirituall sense and that will more plainly appear by my ascension into heaven Again by Christs ascension the Papists are confuted in respect of Crucifixes and other such like Images which they make to represent Christ For Christ hath purposely withdrawn himselfe from us corporally that we might acquaint our selves with him spiritually and yet they will needs have some corporall representation of him Thus do they directly crosse Christs intent in ascending into heaven which is that now he should not be knowne so as when he was upon the earth viz. in a carnall but in a spirituall manner Though we have known Christ after the flesh saith the Apostle yet henceforth know we him no more 2 Cor. 5. 16. Not now any more after the flesh as being a man of such a stature such a feature c. This place doth utterly overthrow the representing of Christ by an Image it serving to no end but to breed carnall cenceits and apprehensions of Christ which now since Christs ascension are not lawfull Vse 1. Christs ascension makes for our consolation 1. It serves to encourage us to goe unto God in all our necessities and with confidence to pray unto him both for pardon of sin and for supply of whatsoever is needfull for us seeing we have such a Mediatour who is gone into heaven there to appeare and make intercession for us If any man sin saith S. John we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our
the money that he had for it to the Apostles or no. But thus far that example is to be followed that they which have must communicate to those that want To do good and to communicate forget not Heb. 13. 16. Charge them that are rich in this world c. That they do good that they be rich in good works ready to distribute willing to communicate 1 Tim. 6. 17 18. As we have opportunity let us do good unto all especially unto them that are of the houshold of faith Gal. 6. 10. Vse 1. The use of this doctrine is first to convince and reprove such as professe themselves Christians and so consequently Saints â—et do little regard the communion of Saints that communion which all true Saints have with God with Christ and with one another In stead of communion with God some have communion with Satan in stead of communion with Christ they have communion with Belial with fin and wickednesse in stead of communion with Saints they have communion with the ungodly in stead of joyning in the worship and service of God they joyn in the practice of iniquity swearing and swaggering drinking and revelling together and this they account and call good-fellowship but it is far from that fellowship which the Text doth speak of which indeed is the only true good-fellowship God is light saith S. Iohn presently after the Text and in him is no darknesse at all If we say that we have fellowship with him and walk in darknesse we lie and do not the truth But if we walk in the light as he is in the light we have fellowship one with another c. 1 Joh. 1. 5 6 7. Be ye not unequally yoked together with unbelievers for what fellowship hath righteousnesse with unrighteousnesse and what communion hath light with darknesse And what concord hath Christ with Belial or what part hath he that believeth with an Infidel And what agreement hath the Temple of God with Idols 2 Cor. 5. 14 15 16. Some under a pretence of sanctity violate the communion of Saints they forsake the assemblies of the Saints because of some in those assemblies by whose society they fear to be polluted but this is either great hypocrisie or a grosse errour Let a man examin himself said the Apostle and so let him eat of that bread and drink of that cup 1 Cor. 11. 28. Therefore it is not the unworthinesse of others that can prejudice thee if thou thy self beest not unworthy Come out from among them and be ye separate how and touch not the unclean thing 1 Cor. 5. 17. So separate as to have no communion with others in that which is evill Have no fellowship with the unfruitful works of darknesse but reprove them rather Ephes 5. 11. Some will exercise communion of Saints in respect of spiritual things but in respect of corporall things they wil have no such communion The Hebrew Doctors note that there are four sorts of persons 1. Such as will say Mine is thine and thine is Pirke Aboth c. s. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine They will communicate to others but only so as that others communicate to them again But Luk. 6. 32. 33. If ye love them that love you what thank have ye for sinners also love those that love them And if ye do good to those to those that do good to you what thank have ye for sinners also do even the same 2. Such as will say Mine is mine and thine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thine They will keep what they have and let others keep what they have they will neither be beholding to others nor shall others be beholding unto them And this say some was the disposition of the people of Sodome The Prophet Ezekiel speaking of the sins of Sodome mentioneth this for one neither did she strengthen the hands of the poor and needy Ezek. 16. 49. They are not taxed for robbing defrauding and oppressing the poor but for not succouring and relieving them as they should have done 3. Such as will say Thine is mine and mine is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine They will take from others but will not impart to others these are grossely wicked 4. Such as will say Mine is thine and thine is thine They will impart to others not expecting that they should impart to them againe This is the disposition of the godly it is that which our Saviour requires Love your enemies and do good and lend hoping for nothing again that is not hoping to receive the like kindnesse by borrowing afterwards of those who now borrow of you and your reward shall be great c. Luk. 6. 35 36. Vse 2. Secondly as we professe Christianity and so sanctity let us practise this communion which is the communion of Saints and so of all true Christians communion with God and with Christ and with one another To this end first let us have a care that we be Christians indeed and so Saints indeed Saints I say in some measure though not full measure God is holy and Christ is holy and all the true children of God and members of Christ are holy and so if we would have communion with them Simile gaudet fimili we must be holy also For every thing seeks communion with that which is like it selfe Birds of a feather flie together Follow holinesse without which no man shall see the Lord Heb. 12. 14. 2. As we must follow after all holinesse so especially Amor. unit amantem cum re amata Love which wo 〈…〉 â—nion and so communion And above all 〈…〉 e things put on charity which is the bond of perfectnesse Col. 3. 14. Beloved let us love one another for love is of God and every one that loveth is born of God and knoweth God He that loveth not knoweth not God for God is love 1 Joh. 4. 7 8. 3. Humility is also a great means to preserve and maintain this communion Onely by pride cometh contention Prov. 13. 10. With all lowlinesse and meeknesse with long-suffering forbearing one another in love indeavouring to keep the unity of the Spirit in the bond of peace Eph. 4. 2 3. Fulfill ye my joy that ye be like minded having the same love being of one accord of one mind Let nothing be done through strife or vain-glory but in lowlinesse of mind let each esteem other better then themselves Phil. 2. 2 3. The three and thirtieth SERMON Isai 33. 24. The people that dwell therein shall be forgiven their iniquity THe Prophet here speaking of the Church under the notion of a City and under the name of Sion and Jerusalem v. 20. sheweth what a great benefit belongs unto it and to the members of it viz. the forgivenesse of sins The people that dwell therein in Zion or Jerusalem in the Church they that are so in it as to be of it shall be forgiven their iniquity It is the happinesse of the members of the Church triumphant
be either eternally happy or eternally miserable it would make us to passe our time of sojourning here in fear 1 Pet. 1. 17. And to give diligence to make our calling and election sure 2 Pet. 1. 10. Now that we may be partakers of everlasting life 1. We must know that by nature we are estranged from it and have no right unto it For by nature we are dead in trespasses and sins and are the children of wrath Ephes 2. 13. 2. We must be translated out of Adam into Christ For in Adam all die and in Christ must all be made alive 1 Cor. 15. 22. God hath given unto us eternal life and this life is in his Son He that hath the Son hath life and he that hath not the Son hath not life 1 John 5. 11 12. 3. Holinesse of life here is requisite for the obtaining of the happinesse of the life to come God will render to every man according to his deeds To them who by patient continuance in wel-doing seek for glory and honour and immortality eternal life But unto them that are contentious and obey not the truth but obey unrighteousness indignation wrath tribulation and anguish upon every soul of man that doth evill Rom. 2. 6 7 8 9. Be not deceived God is not mocked as a man soweth so shall he reap He that soweth to the flesh shall of the flesh reap corruption but he that soweth to the spirit shal of the spirit reap life everlasting Gal. 6. 7 8. Follow holinesse without which no man shall see the Lord Heb. 12. 14. Every one that hath this hope purifieth himself even as he is pure 1 John 3. 3. I 'le only adde this in a word to you that are parents As you have been instruments under God whereby your children obtain a temporall life so labour to be instruments whereby they may obtain eternall life As nature doth teach you to provide for them in respect of this life so let grace teach you to provide for them in respect of the life to come As you are careful to bring them up in learning and trades that they may live a while here so be carefull to bring them up in the Eph. 6. 4. nurture and admonition of the Lord that they may live for ever hereafter The six and thirtieth SERMON JUDE V. 3. That you should earnestly contend for the faith once delivered to the This Sermon was preached at the Fast which in respect of errours heresies was kept March 10. 1646. Saints THe writer of this Epistle was Iude or Iudas as John 14. 22. or Judah as the word is in the Old Testament they are all one and the same name though diversly pronounced As there were two of the Apostles that were called Iames viz. James the son of Zebedeus the brother of Iohn and Iames the son of Alpheus the Lords brother Zanchius de Scripturâ Non connumeratur inter Apostolos Mat. 10. Judam Apostolum non lego sed Iscariotem Gal. 1. 19. that is his near kinsman so there were also two of them that were called Iudas viz. Judas Iscariot that betrayed Christ and Judas the brother of James viz. James the son of Alpheus and he it was that wrote this Epistle I marvell much at a learned Divine who thinks that the Author of this Epistle was no Apostle and saies that he finds no Judas to have been an Apostle but only Judas Iscariot Nothing to me is more clear then that this Jude or Judas was one of the twelve Apostles viz. the same that is called Thaddeus Mar. 3. 18. and Lebbeus Mat. 10. 3. For Luk. 6. 16. amongst the Apostles is expresly mentioned Judas the brother of James and so also Acts 1. 13. And the writer of this Epistle stiles himself Jâ—de the servant of Jesus Christ and brother of James This Apostle after the inscription v. 1. and the salutation v. 2. tells them to whom he writes how desirous and carefull he was to write unto them and for what end v. 3. Beloved when I gave all diligence to write unto you of the common salvation it was needfull for me to write unto you and exhort you that you should earnestly contend for the faith which was once delivered to the Saints And he shewes why there was such need that he should thus write unto them and exhort them v. 4. For there are certain men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Lord Jesus Christ. I will adde no more concerning the Epistle but will come to the words of the Text That you should earnestly contend The simple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verb of which this here used is a compound signifies to strive as they used to do in the Olympian games or such like exercises wherâ—â—n by wrestling running and the like they did strive for mastery as the word is rendred 1 Cor. 9. 25. It is used metaphorically Col. 4. 12. for striving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God by prayer it is rendred labouring fervently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Compound in the Text is more imphaticall the Preposition addes to the signification of the word and increaseth the force o 〈…〉 And therefore it is well rendred not simply to contend but to contend earnestly For the Faith There is faith by which we believe Fides quâ creditur thus is faith taken Româ—â— 1. justified by faith and so in many other places There is also faith which we believe viz. The Doctrine of Fides quae creditur Faith thus it 's said that Paul preached the faith which once he destroyed Gal. 1. 23. And so is it here taken for faith whereby we believe is infused into us but it is faith which we believe that is delivered unto us Delivered viz. first by preaching and then by writing The Apostles did deliver the faith to the Primitive Christians both wayes Gal. 1. 23. Ioh. 20. 31. But to the Christians of succeeding ages they delivered the Faith only by writing for being dead they could not deliver it by preaching neither can we tell what they preached but onely by seeing what they have written Therefore this delivering of the faith here spoken of as it concernes us and the Church ever since the Apostles times must be understood of delivering by writing As for Popish unwritten Traditions how groundlesse they are and how injurious to the written Word of God I shall shew more anon Once That is fully and perfectly as 1 Sam. 26. 8. Let me smite him I pray thee with the speare to the earth at once and I will not smite him the second time Heb. 10. 10. it is expressed once for all This is not so to be taken as if the faith were not again and again even continually while the world lasteth to be delivered but it must be no new faith that