vain in their imaginations Rom. 1. 21 and their foolish heart was darkned True it is the nature of God is of that infinite perfection that it is incomprehensible we can never attain to the full knowledge of it It 's reported of a Philosopher called Symonides that Cic. de Nat. Deor being asked what God is he desired a daies time to deliberate and consider what to answer after that he desired two dayes and then four and so still he doubled the time confessing that the more he did inquire into the nature of God the further he found himselfe from attaining to the knowledge of it And so it will be with us although we have a far clearer light to search by then he had Canst thou by searching find out God Canst thou find out the Almighty to perfection Job 11. 7. No it cannot be the adequate and comprehensive knowledge of God to know him to the very utmost of his perfection is peculiar to God himself none but God can thus know God neither men nor Angels are capable of this knowledge For God is infinite and every creature is finite and nothing that is finite can adequately and fully comprehend that which is infinite besides our knowledge of God here in this life is very weak and imperfect in comparison of what it shall be hereafter in the world to come Thou canst not see my face for there shall no man see me and live said God to Moses Exod. 33. 20. Now saith S. Paul we see through a glasse darkly but then face to face now know I in part but then shall I know even as in the same manner but not in the same measure also I am knowne 1 Cor. 13. 12. we must not therefore as Oecumen in Heb. 11 6. one saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 curiously busie our selves about Gods essence but we must be wise unto sobriety Scrutator Majestatis opprimetur à gloria He that will be over presumptuous to prie into Gods Majesty shall be overwhelmed with his glory but yet so far forth as God hath been pleased to reveal himselfe we must study and indeavour to know him and this we may and must know concerning God that as the Text doth tell us he is a Spirit The words were spoken by our Saviour and that upon this occasion he was discoursing with a woman of Samaria who by what he had already said unto her perceived him to be some extraordinary person and therefore she propounded a case of conscience unto him and desired to be resolved by him viz. which was the right and true place of Gods worship for about this the Samaritans had a controversie with the Jewes they worshipping God in a certaine mountaine which they had as their Fathers had done before them the Jewes on the otherside affirming that Jerusalem was the place where men ought to worship Our Saviour first let her know that the Jewes were in the right they having Gods VVord for their warrant for that God in his VVord had appointed Jerusalem for the time then present to be the place of his VVorship but withall â—e told her that the hour was at hand when such difference of places should cease and instead of that ceremoniall and carnall VVorship that was then in use there should be a more pure and spirituall Worship consisting not so much in outward performances as before but more in the inward devotion of the heart and spirit and he gives a reason why God requires such a Worship viz. because it is most agreeable to his nature God is a Spirit and they that worship him must worship him in spirit and in truth Object But may some say this reason is of no more force for the time of the Gospell then for the time before For Gods nature was the same before he was then a spirit as much as now he is therefore no more reason to worship God in spirit now then before Answ Yes some more reason there is for though God were the same before that he is now yet he did not so clearly and fully make himselfe knowne before as now he doth and therefore though before he did require to be worshipped in spirit divers places there are to this purpose in the Old Testament some of which I shall alledge anon yet now he requires it much more Thus having shewed the coherence of the Text I will propound the Doctrine in no other termes then the Text it self doth contain in it viz. That Doct. God is a Spirit But what is meant by Spirit The word spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it hath many significations and is very variously taken The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach which signifie spirit are somtimes used for breath Ezek. 37. 5. I will cause breath to enter into you in the Originall the word is that which in that language usually signifieth spirit viz. ruach so Iam. 2. 26. The body without the spirit is dead in the Margent for spirit is put breath so Job 33. 4. The Spirit of the Lord hath made me and the breath of the Almighty hath given me life saith Elihu there the Spirit of the Lord and the breath of the Almighty are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termes â—qâ—â—table one to the other Againe somtimes these Greek and Hebrew words which signifie spirit are used for the wind Joh 3. 8. The wind bloweth where it listeth the word translated wind is the same with this in the Text whereas usually else-where it is translated spirit viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so the Hebrew ruach in the Old Testament is often thus used viz. for the wind But thirdly the word spirit is after a sort appropriated to an incorporeall substance when Christ after his Resurrection appeared to his Disciples and they thought that they had seen a spirit Behold my hands and my feet said he unto them that it is I my selfe handle me and see for a spirit hath not flesh and bones as ye see me have Luk. 24. 37 39. and thus by spirit is sometimes meant the soule of man 1 Cor. 6. 20. Glorifie God in your bodie and in your spirit that is your soul so Heb. 12. 23. the soules of the godly separated from their bodies are called the spirits of just men made perfect somtimes by spirit is meant an Angell the good Angells are called spirits Heb. 1. 14. Are they not all ministring Spirits and so the evill Angells the Devills when the seventy Disciples came unto Christ saying Lord even the Devills are subject unto us through thy Name Christ answered Notwithstanding in this rejoyce not that the spirits are subject unto you but rather rejoyce because your names are written in Heaven Luk. 10. 17. 20. those whom the Disciples called Devills Christ called Spirits And in this sense viz. as by spirit is meant an incorporeall substance it is attributed to God and he is called a Spirit the name of spirit the spirit the
good heed unto your selves for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire least ye corrupt your selves and make you a graven image the similitude of any figure the likenesse if male or female the likenesse of any beast that is on the earth the likenesse of any winged fowle that flieth in the aire the likenesse of any thing that creepeth on the ground the likenesse of any fish that is in the waters beneath the earth Deut. 4. 12. 15 16 17 18. and the Prophet Isaiah cries To whom will ye liken God or what likenesse will ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Numa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. compare unto him It is very observable that Plutach records of Numa Pompilius the second King of the Romans viz. that he forbad the Romans to use any Image of God having the forme of a man or of any other living creature and the same Author moreover testifies that for 170. years after Rome was built they had no Image of God neither painted nor carved Temples he saith they had but no image at all in them and he gives this reason for it that it is not lawfull to resemble better things to worse nor possible to apprehend God otherwise then by the conception of the mind and understanding How is Rome now professing it selfe Christian become much more superstitious and idolatrous in this particular then it was when it was Heathenish Vse 3. Here again we may see what it is in respect of which man is excellent in Gods account it is not in respect of any corporall thing any thing belonging to the body as beauty strength c. much lesse in respect of things more extrinsecall as riches honour c. but it is in respect of things spirituall things belonging to the soule as grace and holinesse Looke not on his countenance or on the height of his stature because I have refused him for the Lord seeth not as man seeth for man beholdeth the outward appearance but the Lord beholdeth the heart thus spake the Lord to Samuel 1 Sam. 16. 7. when Samuel seeing the goodly personage of Eliab Davids eldest brother presumed that it was he whom God had sent him to annoynt King in the room of Saul So David saith that God neither delighteth in the strength of a horse nor taketh pleasure in the legs of a man but the Lord taketh pleasure in them that fear him in those that hope in his mercy Psal 147. 10 11. Favour is deceitfull saith Solomon and beauty is vain but a woman that feareth the Lord she shall be praised Prov. 31. 30. Thus beloved it is as our spirits are so doth God esteem of us He regardeth not the rich more then the poor saith Elihu Job 34. 19. No it 's not the rich but the righteous that God regardeth The righteous is more excellent then his neighbour saith Solomon Prov. 12. 26. although wicked men in respect of outward things be worth never so much yet with God they are of no account because as Prov. 10. 22. the Wiseman saith the heart of the wicked is little worth Therefore as we desire to be esteemed of God it behoves us to look and labour for spirituall things to furnish our soules and to adorne them with the gifts and graces of Gods Spirit S. Paul requires that women adorn themselves in modest apparell with shamefastnesse and sobriety not with broydred haire or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim 2. 9 10. those outward and bodily ornaments are not simply forbidden but they are to be sleighted and neglected in comparison of the other So in like manner S. Peter Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparell but let it be the hidden man of the heart in that which is not corruptible even the ornament of a meek and quiet spirit which is in the sight of God of great price 1 Pet. 3. 3 4. Vse 4. Finally we may hence learne what Worship and Service it is that God requires and will accept at our hands viz. that which is spirituall which proceeds not onely from the outward man the body but principally from the inward man the heart and spirit this is the more to be considered in that as was shewed before for this very end Christ thus describes the nature of God and sayes That God is a Spirit from thence to inferre that he will be worshipped in Spirit and in truth this being that Worship which is agreeable to his nature My Son give me thy heart saith God Prov. 23. 26. Whom I serve with my spirit saith the holy Apostle Rom. 1. 9. For we are the circumcision saith the same Apostle which worship God in the spirit Phil. 3. 3. God expresseth all the detestation that may be of those Services though such as himselfe prescribed which are meerly outward and formall not proceeding from a pure heart and holy affections see Esa 1. 10 11 12 13 14. he threatens severely to punish those that draw neer him with their mouth and honor him with their lips but remove their heart far from him Esa 29. 13 14. Christ told the Pharisees that though they justified themselves before men yet God knew their heart and that which was highly esteemed amongst men was abomination in the sight of God Luk. 16. 15. and Mat. 23. many a woe doth Christ denounce against them for their hypocrisie saying seven severall times Woe unto you Scribes and Pharisees hypocrites and he bids his Disciples beware of the leaven of the Scribes and Pharisees which is hypocrisie Luk. 12. 1. Though the outward performance be very weak yet if the heart be rightly affected God accepts it and will passe by the imperfection The high places were not taken away Quin damus id superis de magna quod dare lance Non possit magai Mâ—ssalae lippa propago Compositum jus fasque animi Sanctosque recessus Mentis incoctum generoso pectus honesto Hoc cedo ut admoveam templis farâ—e litabo Pers Sat. 2. out of Israel neverthelesse the heart of Asa was perfect that is sincere upright all his days 2 Chron. 15. 17. Ezekiah knew this and therefore when many did eat the Passeover otherwise then they should have done he prayed for them saving The good Lord pardon every one that prepareth his heart to seek God the Lord God of his Fathers though he be not cleansed according to the purification of the Sanctuary 2 Chron. 30. 18 19. Thus our Saviour seeing his Disciples drowzie and not able to keep from sleeping when he had speciall reason to require their attendance yet knowing the sincerity of their hearts and affections towards him excused them saying The Spirit indeed is willing but the flesh is weak Mat. 26.
again though perhaps they be Orthodox and deliver nothing but what is sound and true yet are faulty in this that they think it a sufficient yea a more then ordinary preaching of Christ to have his Name frequently in their mouthes and in a generall way to speake much of him when as yet they never shew what he is or what he hath done and suffered nor scarce ever handle any one Article of FAITH concerning Christ as if this were too triviall for them to trouble themselves about so that many poor souls though they hear Christ mentioned a thousand times yet still remain as ignorant of him and so as apt to entertain any false opinion concerning him as ever they were For the instructing of such as also for the confirming and further edifying of those who have more knowledge these Sermons here presented to publike view may thorough Gods blessing be usefull and profitable This is that which I aimed at in the preaching neither have I any other design in the publishing of them I know these times afford but small incouragement to the Writers and publishers of books of this nature For though we may seem to crosse the Proverb What have the Muses to do Quid Musis cum Marte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Si literae non arma si arma non literae Sic Hebraei teste Buxtorfio in praefat More Neb. with Mars The pen and the pike seldome find room in one place Yet alas so it is either new Occurrences or new Opinions are the things which now most look after that which is sober serious and solid will find but few that will regard it But he who is wisdome it selfe doth tell us that wisdome is justified of her children Mat. 11. 19. And he who was as wise as any meer mortall saith A wise man will hear and will increase learning Prov. 1. 5. And again Give instruction to a wise man and he will be yet wiser teach a just man and he will increase learning Prov. 9. 9. Some are apt to mind not so much the matter as the man not so much what it is that is spoken as who it is that speaks it What ever proceeds from some shall be applauded and what ever proceeds from others shall be sleighted But as the Jewish Doctours say well Look not on the canne but on that which is in it A preposterous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex personis probamus fidem an ex fide personas Tertul. de Praescript cap. 3. and perverse course it is in stead of judging the authour by the work to judge the work by the Authour But I fear I exceed the bounds of an Epistle I will adde no more but The Lord who is the God of truth Isai 65. 16. and the God of aâ— grace 1 Pet. 5. 10. by his word and Spirit lead us into keep us in all sanctifying and saving truth So I rest Thine to serve thee in the Lord Febr. 22. 1649. Chr. Cartwright THE FIRST SERMON HEB. 11. 6. He that cometh unto God must believe that God is FAith and a good conscience are two things which it concerns every one to have and to hold Holding faith and a good conscience 1 Tim. 1. 19. Faith hath the precedency that must go before without a right and sound faith there can be no good conscience Male vivitur si de Deo Aug. de Civ Deâ— lib. 5. cap. 10. noâ—â—enètâ—reditur saith Augustine Where there is not a right faith concerning God there will be exorbitancy in the conversation In this Chapter out of which the Text is taken we have a large Encomium or commendation of faith and a clear demonstration both of the necessity and of the efficacy of it that nothing can be done without it Without Faith it is impossible to please God v. 6. that nothing but may be done by it this is proved by a cloud of witnesses throughout the Chapter Faith is taken two wayes 1. There is fides quae creditur faith which we believe the object and matter of Faith thus is faith to be understood Jude v. 3. That you should earnestly contend for the Faith which was once delivered unto the Saints 2. Fides quâ creditur Faith whereby we believe the grace of faith inherent in the soule the act whereof is to believe thus is the word taken Rom. 1. 17. The just shall live by Faith and Jam. 1. 6. Let him ask in Faith and so in many other places this is the proper acception of the word though the other acception be not unusuall The object of Faith is God and whatsoever is revealed by God Secret things belong unto the Lord our God but things revealed unto us c. Deut. 29. 29. The first thing concerning God to be believed is as the Text doth tell us that God is He that cometh unto God must believe that God is it followes and that he is a rewarder of those that diligently seek him this must also be believed but the other first and then this first that God is and then that he is a rewarder of those that diligently seek him I shall now by Gods help insist upon this first principle of Religion that God is or that there That there is a God is a God Let none think that this is a superfluous and needlesse labour to go about to demonstrate a thing so plain and evident as this is For 1. If this be a truth necessary for all to know and believe then it is not unnecessary to insist upon it and to confirm it that we may see we have just reason to believe as we do 2. The Scripture tells us of such fools as say in Psal 14. 1. their heart there is no God And we read of some though but few who have denyed it not onely in their hearts but with their mouths also 3. This is a corrupt age into which we are fallen most of the fundamentall truths are either denied or doubted of and though I doe not read or hear of any that yet seeks to shake this basis of Religion yet seeing as the Apostle saith evill men and seducers will wax worse and worse it 2 Tim. 3. 13. is good to be fore-armed and to prevent the worst 4. This being the main foundation of all Religion it must be laid sure that so the superstructure may be the more firm These things premised I come to the proof of the point viz. that there is a God And 1. We have in this the generall consent even of the Heathens although Diagoras they say denied it and Protagoras doubted of it yet generally the Heathens did acknowledge it yea it 's said that Protagoras was banished by his Countrey-men the Athenians because he presumed to question such a truth as this Tullie a Tul. de Nat. Deor lib. 2. Heathen man saith Nulla gens tam effera ac barbara quae non cognoscit esse Deum There is no Nation so rude and
matter is it though no man else know what thou hast done when as thou thy self dost know it So on the other side though all the world bear witnesse against a man â—et if his conscience be cleare it will testifie for him and this is enough to comfort him Thâ—â— is our rejoycing even the testimony of our conscience saith S. Paul 2 Cor. 1. 12. and so the Heathens could say that a good conscience Hic murus aheneus esio Nil con scire sibi Juven is murus aheneus a wall of brasse a most sure defence against all calumny and all opposition Now this conscience is the Candle of the Lord as Soloman calls it Prov. 20. 27. it shewes plainly that there is a God from whom nothing is hid and by whom all shall be rewarded Ob. But it may be objected if there be a God who made the world and governs the world Cùm rapiani mala fata bonos ignoscite fasso Sollicitor nullos esse putare deos Propert who is most great and most good most wise and most holy c. how then comes it to passe that there is so much evill so much ataxie and confusion in the world Answ I answer God therefore suffers evill because he knowes how to bring good out of evill A skilfull Physitian can so temper poyson as to make a Soveraigne medicine of it and so God can cause sin it self to be subservient to his glory and the good of those whom he hath chosen if there were no sin the glory of Gods grace in the pardoning of sin could not appeare as it doth Eph. 1. 6 7. Mic. 7. 18. nor on the otherside the glory of Gods justice in punishing sin Psal 119. 120. Aben Ezra therefore a learned Rabbin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith well It doth not belong to the supreme wisdome because of a little evill to hinder much good This is the only objection that I find worth the answering for that is a most silly and sottish one that some are said to make that they see no God and therefore have no reason to believe that there is any By the same reason they may deny that there is a soul in man for neither do any see it otherwise then by the operations and effects of it and thus also they must needs see God who are not altogether blind and brutish Vse 1. This then may let us see the wonderful perversenesse of mans heart that will rebell against so clear light either denying or doubting of so manifest a truth as this that there is a God though their consciences convince them of this truth yet they do what they can to suppresse and extinguish it they with-hold the truth in unrighteousnesse as the Apostle saith Rom. 1. 18. Mens actions outwardly declare what their hearts inwardly think How did David know that wicked fools say in their heart that there is no God He knew it by their wayes and doings they are corrupt saith he and have done abominable things Psal 14. 1. so Psal 10. 4. speaking of the wicked he saith God is not in all his thoughts or as the Marginall reading hath it all his thoughts are there is no God This Atheisme is that root from whence doth proceed all sin deliberately and wilfully committed Did men indeed believe that there is a God who sees all and will judge and recompence for all they durst not be so enormous and abominable as they are They professe that they know God saith Paul but in their works they deny him being abominable and disobedient and to every good work reprobate This root of bitternesse doth naturally grow in all even Atheism it self a denying that there is a God is a part of that in-bred corruption that we are infected with that the regenerate are not wholly free from an evill heart of unbeliefe even in this particular appears both by the thoughts that somtimes arise in their hearts and also by those enormities that they sometimes fall into We are therefore to take notice of this vile and cursed nature that is in us and to be humbled for it and to labour that it may be changed and renewed more and more Vse 2. Againe if there be a God we must be carefull to know him and to glorifie him as God 1. To know him for to what purpose is it to know that there is a God except we also know what he is so farre forth as he is pleased to make himself known both by his works and by his Word Thou Solomon my son know thou the God of thy father said David 1 Chron. 28. 9. Some have not the knowledge of God I speak this to your shame said the Apostle to the Corinthians 1 Cor. 15. 34. And surely it is a great shame for such as professe themselves Christians to be so ignorant of God as many are The Booke of Nature may afford some knowledge of God but much more the Book of Scripture In Judah is God knowne saith the Psalmist Psal 76. 1. Why in Judah more then else-where because to them there were committed the Oracles of God Rom. 3. 2. they had the Scriptures which others wanted of whom therefore it is said not simply but comparatively that they knew not God 1 Thes 4. 5. Study both these books therefore but especially the later the Scriptures which are able to make us wise unto salvation 2 Tim. 3. 15. But 2. So know God as to glorifie him also Give unto the Lord the glory due unto his Name Psal 29. 2. Know thou the God of thy Father and serve him 1 Chron. 28. 9. First know him but then also serve him The Gentiles were without excuse because when they knew God they glorified him not as God Rom. 1. 20 21. How much more shall Christians be without excuse if they doe not glorifie God as they ought they having a farre more excellent knowledge of God then the Gentiles had or else it is a shame for them Let us remember that of our Saviour To whomsoever much is given of him shall much be required Luk. 12. 48. THE SECOND SERMON JOH 4. 24. God is a Spirit THe true knowledge of God is that which every one ought to seek and labour for Let not the wise man the worldly wise man glory in his wisdome nor the mighty man glory in his might let not the rich man glory in his riches but let him that glorieth glory in this that he understandeth and knoweth me saith God Jer. 9. 23 24. Now the knowledge of God is 1. That he is Heb. 11. 6. He that cometh unto God must believe that God is Which words I have already insisted on and have handled this point That God is or That there is a God 2. What he is For as I also before touched it availes little to know that God is except we also in some competent measure know what God is we shall but be like the Heathens of whom it 's said that they were
the gods of the Nations See Esa 37. 16. are Idols saith the Psalmist Psal 96. 5. and the Apostle saith of them that they were without God in the world Ephes 2. 12. Is one Lord only one as Heb. 9. 27. It is appointed unto men to die once that is once and no more So here one Lord that is one and no more but one there is no other LORD no other God truly and properly so called but he only The words thus opened the Doctrine which I observe from them to insist upon is this That Doct. there is but onely one God truely and properly so called There be that are called gods saith S. Paul 1 Cor. 8. 5. in that respect there be gods many and lords many as he there addeth But some are falsly called gods as Idols which are somtimes called gods in respect of that opinion a false opinion which Idolaters have of them With whomsoever thou findest thy gods c. said Jacob to Laban he called his Idols his gods not that he did account them gods but he spake only in respect of that account which Laban did make of them so Ezekiah in his prayer unto God Of a truth Lord the Kings of Assyria have laid wast all the Nations and their Countries and have cast their gods into the fire he calls them their gods because they reckoned them as gods but so did not Ezekiah for he addes immediately for they were no gods but the worke of mens hands c Againe some are called gods improperly viz. because in a peculiar manner they resemble God in respect of some speciall dignity and eminency which they have over or above others Thus the Angells are called gods Thou madest him a little lower then the Angells Psal 8. 5. in the Originall it is Elohim that is gods And whereas it is said Psa 97. 7. Worship him all ye Gods it is thus cited Heb. 1. 6. Let all the Angells of God worship him In this sense also Princes Judges and Magistrates are called gods I have said ye are gods Psal 82. 6. Thou shalt not revile the gods Exod. 22. 28. in the Margent it is the Judges that Magistrates are there meant is cleare by the later part of the Verse nor curse the Ruler of thy people so God speaking unto Moses concerning Aaron Thou shalt be unto him said he instead of God Exod. 4. 16. that is Moses should be superiour to him he should instruct and direct him and apppoint him what he should say and do so Exod. 7. 1. And the Lord said unto Moses see I have made thee a God to Pharoah that is Moses should exercise power and authority over Pharoah he should bring plagues upon him and remove them from him at his pleasure but truly and properly so called there is but one God The Apostle having said that there are many that are called gods he adds But unto us there is but one God 1 Cor. 6. 8. so 1 Tim. 2. 5. For there is one God This is life eternall to know thee the only true God c. Joh. 17. 3. Thou even thou art Lord alone Neh. 9. 6. For who is God save the Lord 2 Sam. 22. 32. The Lord he is God there is none else besides him Deut. 4. 35. The Heathen Philosophers and Poets though they would not strive against the streame but gave way to the common error of the times yet knew and somtimes also acknowledged this truth Plato Plato Epist 13. ad Dionys writing to Dionysius told him that when he did write seriously he made mention of one God when he wrote otherwise then he mentioned Aristot Metaphys lib. 12. gods in the plurall So Aristotle proves the world to be governed by one only and brings in that of Homer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is is not good that there should be many Rulers viz. supreme let there be one Ruler and one King And he saith That as a governour in Aristot de Mundo if that book be his a ship and a generall in an Army so is God in the world and that there is but one God though he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. called by many names Thus also Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. There is one God wise powerfull and blessed And Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. In very deed there is but one God Many such sentences and sayings â—mò ipsum vulgus Ethnicorum uâ—um Deum confitetur Anima licet falsis diis exancillata cum tamen tesipiscit ut ex crapulá somno Deum nominat quod Deus dederit omnium vox est Judicem quoque contestantur illum Deus videt Deo commendo Deus mihi reddet O testimonium animae naturaliter Christianae Denique pronuntians haec non ad Capitolium sed ad coelum respicit Tert. Apol. Cum purant cum optant cum gratias agunt non Jovem aut Deos multos sed Deum nominant adeò ipsa veritas cogente naturâ etiam ab invitis pectoribus erumpit Lactan. l. 2. c. 1. are to be found in the writings of the Heathens and even the vulgar sort among them by their expressions which they somtimes used did shew themselves convinced of this truth that there is but only one God For as Tertullian observes they did use to say God sees I commend to God God will render unto me and the like And when they spake thus they did not he sayes look to the Capitol where they worshipped their false God Jupiter but to heaven where the true God hath his Throne and the like observation also hath Lactantius Reason also may demonstrate that there are no more gods then one For first Gods immensity and infinitenesse proves his Unity for if there were more Gods then one then either one should include another or not if one should include another then that which is included should not be infinite and so not God if one should not include another then neither should any of them be infinite For that which is infinite includes every thing but is it selfe included in nothing whence the Hebrews call God Makom that signifies place he containing all things but not contained himselfe in any thing Behold the heaven and heaven of heavens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in 1 Reg. 8 27. cannot contain thee said Solomon unto God 1 King 8. 27. upon which place Kimchi a Jewish Rabbin glosseth thus Thou art the place of the world but the world is not thy place God containeth the world but the world doth not contain God 2. God hath in him all excellency whatsoever His Name only is excellent Psal 148. 13. therefore there can be but one God For if there were many Gods then one must differ from another and so one should want some excellency which another hath and consequently should not be God Ob. But the Father is God the Son God and the Holy Ghost God Ans True yet all but
force of them not easie to be expressed to the full the one imports a vehement astonishing fear and the other such grief and heavinesse as makes one to be alone and to avoid all company it follows there in the next verse that he said My soul is exceeding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowfull unto death He was invironed compassed round about with sorrow so that there was no way to turn but still sorrow was in the way so much the Greek word there used doth import In the cold night lying on the cold ground he did sweat and that in a most strange manner his sweat was as it were great drops of blood falling down to the ground when he was upon the Crosse he cried out My God my God why hast thou forsaken me All this shews what a wonderfull suffering he had in his soul which how great it was only he knows that felt it Let none marvell that Christ should be in such perplexity of spirit whereas usually the Martyrs did shew no such consternation and amazement in their sufferings but did indure them with much patience yea with much alacrity and chearfulnesse with much joy and gladnesse let none I say marvell at this for the Martyrs were filled with inward joy and comfort which did much mitigate if not quite extinguish the sense of their outward sufferings but it was otherwise with Christ although the divine nature were personally united to the humane nature yet it did for a while suspend and withhold the influence of consolation If Job being but tried of God did yet so complain saying O that my grief were throughly weighed and my calamity laid in the balances together for now it would be heavier then the sand of the Sea Job 6. 2 3. And if David being chastned of God did yet so cry out saying O Lord rebuke me not in thy wrath neither chasten me in thy hot displeasure for thine arrows stick fast in me and thine hand presseth me sore there is no soundnesse in my flesh because of thine anger nor any rest in my bones because of my sin Psal 38. 1 2 3. How great needs must be Christs sorrow and the suffering of his soul when it pleased the Lord to bruise him Isai 53. 10. and to lay upon him the iniquities of us all Isai 53. 6. Certainly if Christ had been a meer man he had sunk under the burthen and had never been able to bear it he could never have gâ—ne thorough such sorrows and sufferings as he did For the efficient causes of Christs sufferings the inferiour and subordinate were Satan and wicked men The Prince of this world cometh Joh. 14. 30. The devil put it into the heart of Judas to betray him Joh. 13 2. The Kings of the earth stood up and the Rulers were gathered together against the Lord and against his Christ For of a truth against thy holy child Jesus both Herod and Pontius Pilate with the Gentiles and the people of the Iews were gathered togethor Acts 4. 26. 27. The superiour causes were God and Christ himself All those that were gathered together against Christ did but what God had before determined to be done Act. 4. 28. When Pilate vaunted that he had power to crucifie Christ and power to let him go Thou couldest have no power over me said Christ again unto him except it were given thee from above Therefore Joh. 7. 30. 8. 20. we read in divers places that though the adversaries of Christ indeavoured to lay hands on him yet they could not they had no power to do it because his houre was not yet come viz. the houre or time wherein God had appointed him to suffer and so accordingly he was willing to suffer for he did not suffer any thing but as himselfe pleased Therefore saith he doth my Father love me 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 selfe I have power to lay it down and I have power to take it up again this Commandement I have received of my Father Joh. 10. 17 18. When they came to apprehend Christ as they did so little were they able to do any thing unto him against his will that no sooner did he tell them that he was the man whom they did seek but they went back and fell to the ground Joh. 18. 6. Besides as the story there sheweth he knowing before hand vvhat things were to befall him vvent forth to meet them and to expose himself unto them True it is he prayed and that again and again that the Cup might Mat. 26. passe from him that he might not suffer as he did but it was still upon supposition if it might stand with the will of his Father and with submission unto his vvill considering the things vvhich he suffered in themselves so he vvould not have suffered them for it is naturall for every thing to desire the preservation of it self and Christ took upon him our nature though not the sinfulnesse of our nature He was tempted like unto us in all things yet without sin Heb. 4. 15. But considering the things which he suffered as ordained of God for him to suffer so he was willing to suffer them Neverthelesse not as I will but as thou wilt Mat. 26. 39. And v. 41. thy will be done And Joh. 18. 11. The cup which my Father hath given me to drink shall I not drink it As for the finall causes of Christs sufferings they were Gods Glory and mans Redemption 1. Gods Glory Now is my soul troubled and what shall I say Father save me from this houre but therefore came I to this houre Father glorifie thy name Joh. 12. 27. 28. 2. Mans Redemption He suffered to redeem man from sin He was wounded for our iniquities he was bruised for our transgressions c. Isai 53. 4 5 6. He himself bare our sins on his body on the tree 1 Pet. 2. 24. And so to redeem man from misery Christ hath redeemed us from the curse of the Law being made a curse for us Gal 3. 13. Vse 1. The consideration of Christs sufferings may serve for our consolation 1. Are we burthened with sin do we groane under the heavy weight of it Let 's consider what Christ hath suffered and why he hath suffered His soul was made an offering for sin Isai 53. 11. Not for any sin of his own for he had none but for our sin as was before shewed our sin hath he satisfied for by his suffering For what can be the sins of the sons of men for which the sufferings of the Son of God are not a sufficient satisfaction Therefore in all affliction and distresse of conscience le ts flie unto Christ le ts roll our selves on him and cleave to him and we are safe The blood of Christ is that fountain set open for the washing away of sin and uncleannesse Zach. 13. 1. Believe in the
1 Cor. 6. 11. Wherefore holy brethren c. Heb. 3. 1. And they that are of the Church but by profession yet by profession are holy Called to be Saints 1 Cor. 1. 2. Which becometh women professing godlinesse How the Church is stiled holy 2 Tim. 2. 10. And though the visible Church contain in it hypocrites and unholy persons as well as those that are holy yet the Church is called holy from the better part even as a heap of wheat and chaffe being mixed together we use to say of it this is wheat rather then this is chaffe though there may be more of that then of the other Now the Church which is so indeed is holy two wayes 1. Out of it self in Christ as being united unto him and one with him and so having the righteousnesse and holinesse of Christ imputed unto For God made Christ to be sin for us who knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5. 21. In this respect Sine maculâ deputatur quia culpa non imputatur Gil. in Cant. 4. 7. Christ speaking to the Church saith Thou art all faire my love and there is no spot in thee Cant. 4. 7. The Church is said to have no spot in her because no spot is imputed to her 2. In it self from Christ For the Church being united to Christ and partaking of his Spirit it must nees be conformed unto Christ in some measure and be made holy as he is holy And of his fulnesse have we all received and grace for grace Joh. 1. 16. If any man be in Christ he is a new creature 2 Cor. 5. 17. He that saith that he abideth in him ought himself to walk even as he walked 1 Ioh. 2. 6. But this inherent holinesse of the Church here in this life is imperfect The inward man is renewed not altogether at once but by degrees by little and little day by day 2 Cor. 4. 16. Let us cleanse our selves from all filthinesse both of flesh and spirit perfecting holinesse in the fear of God 2 Cor. 7. 1. Grow in grace and in the knowledge of our Lord and Saviour Jesus Christ 2 Pet. 3. 18. As for that Eph. 5. 27. That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish As for that I say it is not so to be understood as if the Church were such now here in this Non est ita intelligendum quasi Ecclesia ita jam sit sed quia praeparatur ut sit Aug. in Retract In regno caelorum Ecclesia plenè perfectè erit non habens maculam aut rugam aut aliquid istiusmodi Cum enim non tantum dixit ut exhiberet sibi Ecclesiaâ—â— non habentem maculam aut rugam sed addidit gloriosam satis significavit quando erit sine maculâ ruga Beda ad loc life but it is prepared that it may be such hereafter in the life to come And the Apostle saying That he might present it unto himself a glorious Church not having spot or wrinkle sufficiently shewes when the Church shall be without spot or wrinkle to wit when it shall be glorious and that is not here upon â—arth but hereafter in heaven The nine and twentieth SERMON I Come now to the notes or marks of the Of the notes or marks of the Church Church whereby it is to be discerned I mean of a visible Church for the invisible Church cannot be discerned by us but as I shewed before by God onely And this consideration of the notes of the Church is very requisite and of great concernment For as Christ said to his Disciples Mat. 24. 23 24. If any shall say unto you loe here is Christ or there believe it not for there shall arise false Christs So though Papists on the one hand and Sectaries on the other hand will be ready to say loe here is the Church and loe there is the Church yet believe it not for there are false Churches First therefore let us examine the notes of the Notes assigned by the Papists 1 Antiquity Church which the Papists assign and they are principally these 1. Antiquity This they boast much of their Religion they say is the old Religion and therefore the true Religion and consequently their Church is the true Church But we must distinguish of Antiquity there is a primary and there is a secondaâ—y Antiquity Primary Antiquity is indeed a mark of the truth for error and falshood being an aberration â— deviation from the truth it must needs be that Id verum quodcunque primum id adulterum quodcunque posterius Tertull. advers Prax. c. 4. truth is before errour and falshood Therefore Jeremy bids Ask for the old paths where is the good way But secondary antiquity doth not argue truth There is Vetustas erroris an antiquity of errour as Cyprian truly observes Our Fathers worshipped in Cypr. Epist 74. Edit Paniel this mountain said the woman of Samaria unto Christ Joh. 4. 20. They could plead prescription for vvhat they did yet vvas it not therefore right You worship you know not what said Christ unto her v 22. And Mat. 5. v. 21. 27. 33. Christ tels his Disciples that so so it had been said of old yet he would have them to knovv that it was otherwise and vvhich here is chiefly to be noted the Apostle tells us that even in his daies the mystery of iniquity did begin to vvork 2 Thes 2. 7. If the Doctrine of Antichrist vvhich is there spoken of did begin to work then in those daies no marvell if it be novv very ancient yet is it never a vvhit the better for all that If a prescription of many hundred yeares were sufficient to demonstrate truth then might the Heathens have vvell and justly maintained their idolatry and superstition against the doctrine and vvorship of Christian Religion and indeed some of Iam si longa aetas autoritatem religionibus faciat servanda est tot seculis fides sequendi sunt nobis parentes qui secuti sunt foeliciter suos utar ceremoniis avitis Sera contuâ—eliosa est emendaâ—io sâ—nâ—ctutis Symmachus pro saâ—ris Patriis them have used and urged this argument which seems so plausible to our Romish adveriaries Let them ansvver the Pagans and withall they will ansvver themselves This therefore I say that although the Church of Rome can plead antiquity yet this is not enough to prove it to be the true Church this antiquity which it hath being but a secondary antiquity If they could evince that their Doctrine is simply and absolutely most ancient this were to some purpose but this they can never do Ob. But say they the Church of Rome was once a true and a sound Church by S. Pauls own testimony Rom. 1. Answ True but as the Prophet saies