have done that which is good in thy sight Thus happie shall you be both in life and death if you make it your care what was Joshua's here in the Text that as they did all his days so all your days the people may serve the Lord. FINIS SCRIPTURE-SEARCH A Dutie very necessarie for these times To ground unstable Christians and to prevent Apostasie Laid down in several Sermons By JOHN FROST B. D. sometimes Fellow of S. JOHNS Colledge and late Preacher in Olaves-Hartstreet in London Let the word of Christ dwell in you richly Coloss 3. 16. You do err not knowing the Scriptures Matth. 22. 29. Adoro Scripturae plenitudinem Tertullian Ama sacras Scripturas amabit te sapientia Hieron CAMBRIDGE Printed by John Field Printer to the University Anno Dom. MDCLVII JOHN 5. 39. Search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me THere are three things that may secure Christians from being scandalized at or seduced by the Errours and Heresies of these times First That Scripture hath clearly foretold there must be such Secondly That these are but the revivings of those Heresies which have been in all ages of the Church Thirdly That Scripture affords us plentifull provision of arguments to confute them And to instance in that one Heresie or blasphemie of the Socinian at this day viz. denying the Divinitie of Christ. We shall finde it was foretold by the Apostle S. Peter in 2 Pet. 2. 1. denying the Lord that bought them and condemned of old by the Fathers and Councels in Samosatenus Photinus Arius Ebion Cerinthus and others and lastly the Scripture abundantly silenced this horrid blasphemie especially by S. John both in his Epistles and Gospel In his first Epistle where by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2. 18. his many Antichrists he means Marcion Ebion Cerinthus and such like And in his Gospel which in the judgement of Irenaeus and divers others of the Ancients was written on purpose against the blasphemie of Ebion and Cerinthus the predecessours and Fathers of our late Socinians And to evince this To omit the first chapter which is so clear a testimonie of the God-head of Christ that Junius confesses he was converted from Atheisme to an acknowledgement of Christ by his reading of it I need travel no further then the context of this chapter wherein my present Text lies where our blessed Saviour disputing against the Jews he demonstrates himself to be the true Messiah and so consequently true God by a four fold testimonie I. Of John Baptist whom the Jews were obliged to believe because they had before sent to him to enquire of Christ v. 33. Ye sent unto John and he bare witness of the truth II. Of his own works and miracles which evidently argued the arm of omnipotencie to effect them at verse 36. The works which the Father hath given me to finish the same works that I do bear witness of me that the Father hath sent me III. Of the Father at verse 37. The Father himself which hath sent me hath born witness of me viz. that very testimony which the Father gave of the Son at his being baptized in Mat. 3. 17. This is my well-beloved Son IV. Of Scripture here in the Text which though it be mentioned by our Saviour as the last yet is not to be accounted of as the least testimony as we shall see in the further handling of them Search the Scriptures c. The words therefore for the better handling of them we shall consider two waies First Relatively as they stand to the context Secondly Absolutely as considered by themselves First Relatively Thus considered they are an argument to prove the God-head and Office of Christ which was denied and rejected by the Jews And this he puts last that he might vindicate his Doctrine from the suspicion and imputation of novelty and also and that more especially because all the former testimonies lay exposed to the cavils and exceptions of the Jews as thus Against the testimony of John the objection was obvious that he was one sent and suborned by Christ and therefore his testimony very inconsiderable Against his working of miracles they could easily answer as sometimes they did that he cast out devils by Beelzebub Against the testimonie of the Father from heaven it was as easie to cavil and say that it was but a phantasie and delusion a deceptio sensûs or perhaps a Satanical revelation But when he appeals to the Scriptures which the Jews themselves acknowledged and were even superstitious searchers into they could have nothing to cavil or rationally to object therefore he saith Search the Scriptures c. as if he had said If or although you will not believe any of the former testimonies yet sure I am you cannot deny this And from hence the observation is this Observ Scripture testimony is the most certain and infallible ground and evidence of saving truth More certain then Humane testimonie then Miracles or Revelations And this may be cleared by these reasons I. It is more certain then Humane testimonie for 1. Scripture testimonie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be credited and believed for it self upon account of that Divine authoritie it brings with it It was a blinde reverence that Pythagoras's scholars gave him whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was sufficient to command their assent to and entertainment of whatsoever he taught them This is that we ow to Scripture what it speaks we must receive as the voice of God for so it is if we credit the Apostle Hebr. 1. 1. God spake unto us sundrie waies c No humane testimony can be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the best of men are fallible subject to errour in judgement or to be perverted by passion or interest of wrath or to speak contrarie to truth therefore I believe no humane writing but what brings satisfaction to my reason and suspend my assent till I meet with a rational conviction but in Scripture-testimony though I meet with no other satisfaction to my reason then this that God hath said it I give my assent and belief to it And thus the Prophets of old used no other arguments to perswade what they delivered then Thus saith the Lord. Divine testimony is above all exception and to be believed for it self not because of the suffrage of the Church nor the consent and approbation of reason for this were to exalt Humane testimony above Divine and the dictates of a fallible reason above the infallible revelations of God and to set that in the throne which God would have us captivate and subdue as in 2 Cor. 10. 5. The assent we ow to Humane testimonies upon rational conviction is an assent of science and demonstration but the assent I ow to Scripture testimony is an assent of faith grounded onely upon Divine revelation which is to be believed though the the testimonie of all the world and
Jews pricked at the heart and a John Baptist convince a Herod of his unlawfull and wicked enjoyment of his beloved Herodias How doth the word of God oft drive men from those forts and succours and delusions which they had framed to deceive themselves and encourage themselves in the ways of sin as others sin as well as I what saith Scripture to this Follow not a multitude to commit iniquity and Though hand Exod. 23. 2. Prov. 11. 21. joyn in hand the wicked shall not be unpunished I may deferre my repentance from youth to old age saith another See what Scripture saith to this Remember thy Creatour in the daies of thy youth c. and Eccles ' 12. 1. Hebr. 3. 15. Rom. 6. 23. To day if you will hear his voice harden not your hearts This is but a peccadillo saith another Scripture saith The ways of sin is death Such flatteries and deceits the deceitfull heart of man is apt to gull it self with The power of the word is to such as the voice of God was to Adam Where art thou and then he could lie hid no longer it convinceth and discovers them This is the effect of preaching the word as the Apostie saith If all prophesie to wit of the nature of sin Gods wrath against it and the like as Pareus glosses if there come in one that believeth not he is convinced of all he is judged of all and the secrets of his heart are Mr. Dod. made manifest When a reverend Divine amongst our selves had by a powerfull Sermon convinced a licentious wretch who heard him he fretting and very angry as wicked men cōmonly are at a convincing Minister came to him and charged him with preaching that Sermon against him out of malice and envy he returned him this answer If this Sermon had been preached in the dark when I could not have seen my Auditors this very word of God would have found thee out and convinced thee of thy sins In a word Rectum verum est mensura sui obliqui therefore Scripture containing all fundamental doctrines of faith and essential duties of holiness necessary to salvation must consequently be sufficient to confute and reprove all contrary sin and errour 4. That he may instruct the people and inform them of their whole duty Here they must expect and require their knowledge for The Mal. 2. 7. Priests lips shall preserve knowledge and the people shall require it at his mouth Unless their doctrine distill as the dew the field of the Lord the Church must needs be barren in holiness and fruitless in knowledge This is the last vse the Apostle saith the Scripture is profitable for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness 2 Tim. 3. 18. True indeed may the people say it is fit and necessary that Objection Apollos's Ministers should be mighty in the Scriptures but we hope we may be excused from searching the Scriptures it is not our duty we are to expect it from our teachers Indeed this is Rome's language If you were at Rome you might Answer be exempted that Church will gratifie you in this and thank you too they account it no better to suffer lay-men to read the Bible then sanctum canibus margaritas ante porcos projicere it is the expression of Hosius to cast pearles before swine or that which is holy to dogs you are little beholding to them for this But believe it though Antichrist will exempt you from reading the Scripture Christ will not who enjoynes it as a duty upon all to search the Joh. 5. 39. Scriptures and observe the argument he useth to enforce this duty for in them ye think to have eternal life If then you expect any interest in that happiness you are concerned and engaged in this duty of Scripture-search which is both commanded and cōmended in Scripture Let the word of God dwell in you richly in all wisdome Coloss 3. 16. Acts. 17. 11 saith S. Paul and it was the commendation of the Bereans that they searched the Scriptures daily whether the things that Paul and Silas preached were true or no. The Church of Rome accuse and charge this promiscuous searching of the Scripture as the cause of Heresy pride and faction I deny not Scripture misunderstood is sometimes abused to promote these ends but this is not the natural and proper effect of reading the Scripture the ignorance of which if we believe our Saviour is the cause of Heresy and error Ye erre saith Christ to Matt. 22. 29. the Sadduces not knowing the Scriptures and indeed if wee be robbed of the Compass of Scripture we must needs split upon the rock of errour In a word then it is the Tyrannie of Rome to withhold it and it will be your sin to neglect it Application 1. This condemns and corrects that general neglect and undervaluing of Scripture which now Atheisme is justly feared to be growing upon us prevailes in the world men preferring every thing else before this The Papist exalts his unwritten Tradition above the written Word Pari pietatis affectu suscipimus veneramur may seem a modest determination of the Tridentine convention and much less then their practise speaks The Enthusiast magnifies his pretended revelation and Scripture to him is but a dead letter and the searcher of it but literalis and vocalis too But let us return home and see whither we can plead not guilty where are our Nepotians who by diligent perusal of the Scripture make their souls Bibliothecam Christi as Hierom saith of him Where shall we finde an Alphonsus who is reported to have read the Bible ten times over with a comment or like that Transylvanian Prince whom Maccovius reports to have read the Bible over twentie seven times Where shall we finde a David who meditates in the Law of God day and night preferring it before the honey and the honey-combe Psal 19. 10. Psal 119. 72. Job 23. 12. before thoughts of gold and silver or a Job who esteemeth the words of Gods mouth more then his necessarie food Nay have we not many proud cursed Politians who think it a disparagement to their parts and learning to condiscend to the studie of Scripture and as he said think they never spend their time worse then in reading it Do not idle Romances and lascivious Poems and the like take up the most of our youth-studies nay amongst us who look towards the Ministrie doth not a nice and intricate School-man an uncertain Father an antiquated Rabby justle out the Scripture I speak not against those in their due order and measure but I would not have Hagar drive Sarah out of doors I would not have the Hand-maids courted and the Mistress neglected If they be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let Scripture be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Preposterous studying these before we be well grounded and setled in Scripture-knowledge doth oft fill the soule with such
Olaves-Hartstreet London 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysostom in 1 Cor. Hom. 12. CAMBRIDGE Printed by John Field Printer to the Universitie Anno Dom. MDCLVII TO THE HONOURABLE THE LADY ELISABETH TOLLEMACH Relict and Dowager of Sir LYONELL TOLLEMACH Knight and Baronet deceased All happiness of this life and that which is to come MADAM YOur esteem of and favour to the Author of these Sermons hath made me presume to shroud them under your Patronage as well to give some countenance to them as to testifie my real Gratitude for your favours to me and mine Such are your excellent Vertues and Endowments your pietie to God and devotion in his service your charitie to all and bountie to the poor your care and diligence in well-ordering and good education of your Family insomuch as not onely of your Children but all your Children are found walking in the Truth that I cannot think by these to adde any thing to your present perfection I offer them to you as poor men bring presents to the rich if they may carrie acceptance from you and bring profit to any soul it shall abundantly satisfie me Two main duties of a Christian are the subject of them Redeeming the Time and Profiting by the Word in both which you are exemplarie to others and so the fittest Patroness for these Sermons I therefore humbly betake them to your Protection and you to the Protection of the Almightie to whose Grace you and yours are daily commended in the weak prayers of MADAM Your most humbly devoted servant and unworthy Minister JOHN FROST EPHES. 5. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redeeming the time HOw beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things saith the Apostle Rom. 10. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifies seasonable opportune or a word in its houre and such indeed is beautiful as apples of gold in pictures of silver saith the Wiseman Prov. 25. 11. And such will this appear to be which I present you with at this time whether we consider our times in general and take up the Apostles argument here they are evil both in regard of sin and suffering of errour and profaneness or the place we live in we shall easily conclude none to be more engaged in this duty then our selves of this more in the progress of this discourse or lastly if we consider that mispence of time which I speak it to your shame and am sorry that I have this occasion of speaking to the words to the dishonour of God scandal to these places of education so shamefully abounds amongst us so that we may complain of many among us now as Seneca De brevitate vita did Plerisque simul ad temporis jacturam ventum est profusissimi in eo cujus solius honesta est avaritia Time is the onely thing we can innocently be covetous of yet there is nothing of which many are more lavishly and profusely prodigal Re omnium pretiosissimâ luditur we trifle with that which is most precious and throw away that which is our greatest interest to redeem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Text is a lesson of spiritual thrift and good husbandry and resolves it self into this plain Doctrine It is the concernment and duty of every one to be conscientious in redeeming Doctrine his time In prosecution of which four things present themselves to our discourse First what it is to redeem the time Secondly why we are to be conscientious in this Thirdly who are especially concerned in it Fourthly the Improvement and Application First what it is to redeem the time In the explication of it I shall lead you no further then the expression in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Metaphor taken from Merchants and so take the importance of our dutie in these eight particulars First It speaks an act of wisdome in embracing the present opportunity as opposed to that dangerous folly by which many befool delude and ruine themselves viz. by resting upon fond presumption of future times as if they had it at command Utuntur illo laxiùs saith Seneca quasi gratuitò as if it were at their beck and disposal who mispend their present day of grace and put off the weighty concernment of their salvation of their trading for spiritual merchandize till the day be spent and the mart over this is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Merchant when he comes to a mart or fair he takes his first season and opportunity of purchasing his commodities puts it not off to the hazard of an evening or the next dayes bargain upon presumption then to have it cheaper lest the commodities be gone in the mean season In this the children of this world are wiser in their generations then we who pretend to be children of light How do most neglect the present time God puts into their hands play idle nay sin away their market-day upon that presumption to have grace and glory at a very cheap and easie rate when they come to die resolve perhaps sometime hereafter to trade for such merchandise which are spiritual and while they are reckoning the evening of death overtakes them and the mart breaks up and so they are miserably disappointed Like the foolish virgins who had their oyl to get when the Bridegroom came Matth. 25. 8. then they would have been buying but then the trading was over the Exchange shut up He was a wise Merchant indeed whom we read of Matth. 13. 44. who without delay presently went and bought the field in which the treasure was hid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all in the present tense This piece of wisdome-spirituall the Scripture every where urgeth upon us as Hebr. 3. 15. To day if ye will hear his voice and Now is the accepted time 2 Cor. 6. 2. and so our Saviour Joh. 12. 33. Walk while you have the light Our Saviour himself indeed set us a copy and pattern of this in his own example Joh. 9. 4. I must work the works of him that sent me while it is day This language becomes every one of us we must woâ—k while we have the day of grace the night of death cometh in which none can work Let us get our work done while our day lasts the present time is onely ours Pòst est occasio calva no fastning or taking hold of it we can no more secure our selves the future then recall past time therefore it is an act of the highest wisdome to embrace the present the want of which our Saviour lamented in Jerusalem Oh that thou hadst known in this thy day Luke 19. 41. This is onely thine the next is Gods day This is our day of grace the next may be the day of Gods vengeance The old world had a long day while Noah the preacher of righteousness warned them the next was Gods day of vengeance then he brought the floud
14. Magistrates should punish sin without fear or favour by an impartial execution of the Laws as for Sabbath breaking a reigning sin swearing drunkenness c. Nor be Gallioes when these sins are brought before you You care for none of these things Acts 18. 17. Magistrates should be zealous in punishing First-Table-sins for the Second-Table-sins such as Thefts Murders and the like are the issue and birth of Atheisme Swearing Sabbath-breaking c. as I suppose you have heard men when brought to suffer then we may judge them most serious crying out of their Sabbath-breaking as that which brought them to it Thus a Magistrate may promote the service of God by punishing Irreligion and Profaneness c. III. By countenancing and encouraging the godly viz. those who desire to walk strictly with and attend the publick service and Ordinances of God Thus did David Psal 101. 6. Mine eyes shall be upon the faithfull of the land that they may dwell with me he that walketh in a perfect way he shall serve me IV. By upholding the publick worship of God and bringing the people to the publick Ordinances Thus did Joshua if we credit Brentius who gives this as the reason why wickedness prevailed so much after Joshua's death Quia post Joshuam ministerium collapsum erat Then the Ordinances and Ministry were neglected upon which followed Atheisme and contempt of God and that let in an inundation of Profaneness I know Religion is an act of the minde and soul and so not liable to any outward restraint but is onely subject to him who hath an absolute command and Soveraigntie over the conscience but conformitie to an outward worship may be commanded by a Superiour without any Tyrannie over conscience or infringement of Christian libertie I know the Spirit of God can onely put them in but I believe it is the Magistrates dutie and charge to see them brought to the pool V. By protecting and countenancing the Ministry of the word of God and the publick preaching of the Gospel Magistrates are compared to Gates in Scripture Ruth 3. 11. intimating their dutie to let in and give a passage to the Gospel Then the Church and State is like to flourish sin discountenanced Religion propagated when Read Theodoret l. 1. c. 2. Moses and Aaron go hand in hand together the Magistrate to correct sin the Minister to reprove when the Magistrate makes use of the Ministers direction and the Minister enjoys the Magistrates protection It is said of good king Jehosaphat that he sent princes to teach in the cities of Judah 2 Chron. 17. 7. not that they did publickly dispense the word for they had Levites with them verse 8. and they taught verse 6. But they were sent to provide for and countenance the Levites in that office and this is certainly the Christian Magistrates duty to protect the Ministers of the Gospel 1. In their repute and credit lest the Gospel come to be scorned as we have found by lamentable experience that since the Embassadours of the Gospel have been disrespected and opprobries of ignorant men cast upon them to cloud their credit the Gospel hath been undervalued errours multiplied the Scriptures questioned and vilified and I fear the Magistrates will scarce wash their hands from much guilt of all this 2. In their maintenance and just rights Famem ministrorum sequitur Fames verbi as Luther long since foretold That famishing the Ministers would usher in a Famine of the word And if ever the maintenance of the Ministry comes to be arbitrary we should have none but Micha's Levites who serve for ten shekels by the year and a suit of apparel and his victuals This is Scripture Judg. 17. 10. And if you mark the circumstance of the story it was when there was noking in Israel c. vers 6. And that will befall the Ministers which God threatned as a curse upon Elie's house 1 Sam. 2. 36. And it shall come to pass that every one that is left in thine house shall come and crouch to him for a piece of silver and a morsel of bread and shall say Put me I pray thee into one of the Priests offices that I may eat a piece of bread Would you account him a friend to the childe that should starve the nurse that she can give no milk to it no better friends are they pretend what they will who would starve the Ministers and so rob the people of the sincere milk of the word by which they should grow 1 Pet. 2. 2. This Scripture speaks of as the badge of bad Magistrates A persecuting Ahab that counted Elijah the troubler of Israel 1 Kings 18. the language of too many now adays and those ungodly Princes who cast Jeremy into the dungeon Jer. 37. 15. Good Hezekiah was of another spirit and temper See his remarkable zeal 2 Chron. 31. 2. that the people might not want the service of God and vers 4. he orders the Priests and Levites maintenance that they might neither want subsistence nor encouragement A good pattern for good Magistrates who desire to promote the worship and service of God VI. By building or repairing the places of Gods worship and service Thus we finde David both by his example and entreaty prepare for the building of the Temple 1 Chron. 29. 2 3. Solomon building it It was Davids trouble and that which he looked upon as an absurdity that he should live in an House of Cedars and the Ark of God remain within curtains 2 Sam. 7. 2. Thus Joas 2 King 12. 5 6 7 8. Josiah 2 King 22. 3 4 5. took care for repairing it And it spoke the pious care of Constantine that after the Church was come out of those ten furious persecutions he caused the Idol Temples to be shut up and the Christian Churches demolished by Dioclesian to be reedified And this piece of promoting the service of God you are not ignorant how your Magistrate now in being hath imitated in reedifying that place of worship formerly famous for Perkins and others which as you cannot without ingratitude but acknowledge as a testimony of his affection to your town thus they argued of their centurion to Christ Luke 7. 5. For he loveth our nation and he hath built us a Synagogue so we cannot without uncharitableness but apprehend it as a good presage of his future zeal in his Government for promoting and upholding the true worship and service of God VII And lastly The influence of a good Magistrate will appear if we consider the sad effects of the want of Magistracy For which I shall lead you no further then this Church of the Jews read at your leisure the five last Chapters of this book of Judges where you may see the sinfull and miserable estate of the Jews when there was no King in Israel not onely outrages and filthy abominations abounding as the abusing of the Levites Concubine unto death Chap. 19. But also Irreligion and Idolatry in the
tells us they could tell you any word in it as readily as their own name All the Prophets spake of Christ as Peter tells the Jews Acts 10. 43. Three ways the Scriptures of the Old Testament speak of Christ which I rather mention because it is the chief interest of the Text as also to strengthen our faith in the true Messiah against the Jews and hereby to admonish us in reading and searching them to look after Christ and the knowledge of him I. By promises as the promised seed to Adam Gen. 3. to Abraham Genes 15. to Isaac Genes 26. to Jacob Genes 28. to the tribe of Judah Genes 49. and all these are great assurances to our faith II. By plain prophesies Christ is Jacobs Shiloh in Gen. 49. 10. Balaams star coming out of Jacob Numb 24. 17. Isaiahs Immanuel Isaiah 7. 14. Daniels man standing before the Ancient of daies Dan. 7. 13. Jeremiahs the Lord our righteousness Jerem. 23. 6. Zechariahs branch Zech. 3. 8. and Malachies Sun Mal. 4. 2. And this in general it would be infinite to descend to particulars not a circumstance of his birth life or death but was foretold by some of the Prophets The place of his birth Micah 5. 2. the manner of his conception Isai 7. 14. his humilitie and povertie of life Zech. 9. his death Isai 53. 7. Judas's betraying and selling him for thirtie pieces of silver Zech. 11. 12 13. his scourging Isai 53. 5. his being spit upon Isai 50. 6. his crucifying among thieves Isai 53. 12. and after death his resurrection and ascension Psal 110. and Hosea 13. 14. III. In types and shadows The whole Ceremonies were nothing else but shadows Christ the substance Thus was Christs passion typified by the Passover by the Brasen serpent lifted upon a pole John 3. 14. His taking away our sins by his death typified by the scape goat Levit. 16. 10 21. His lying three days in the grave and his resurrection typified in Jonah chap. 1. The pillar of cloud and of fire the Red-sea Manna Rock all types of Christ of which latter the Apostle speaks expresly that rock was Christ 1 Cor 10. 4. I have mentioned these to lay an engagement upon you in search of Scripture especially to look after Christ he is the scope and substance and center of all Scripture Doest thou read the Ceremonies of the old Law look upon them as shadows of which Christ is the bodie and substance Doest thou read the Promises look upon them all as Yea and Amen in Christ 2 Cor. 1. 20. Doest thou read the Sacraments eye Christ as the thing sealed by them Doest thou search the Law Read it as thy school-master to bring thee unto him Galat. 3. 24. The Prophesies Christ the fulfilling of them Thus all the lines and draughts of Scripture meet in this centre all Scripture light centres in this Sun of Righteousness without which search Scripture never so much you are still in the dark if it be not your star to lead you unto Christ And so much of the second thing What searchers of Scripture Christ here points at I come now to the third General The universality of the duty And this is two fold I. The subject All men II. The object All the Scriptures I. The universalitie of the subject All men none being exempted from this dutie Ministers of the Gospel are especially concerned in this who are to dispence the Mysteries of salvation unto others It is an old and true saying sealed by the experience of all ages that Bonus textuarius est bonus Theologus A good Scripturist is a good Divine and therefore does the Apostle give this especially in charge to Timothy Till I come give attendance to reading in 1 Tim. 4. 13. But not onely these every Christian is concerned in this duty if upon no other considerations then these in the Text they are abundantly evincing Every Christian is concerned in eternal life Therefore ought to studie Scripture which directs him the way thither and it is therefore called the word of life Philip. 2. 16. and the Gospel of our salvation Ephes 1. 13. As a traveller that is ignorant of his way wili be oft consulting his Maps examining and enquiring which is the way we are all naturally ignorant of the true way to life and therefore we must oft search Scriptures which are the Map of that Jerusalem which is above directing us the way thither So Christ is the onely way out of of whom no man can come thither John 14. 6. And then the knowlege of Christ is every Christians interest and concernment Hence are those frequent exhortations of Scripture to Christians To grow in the knowledge of our Lord Jesus Christ 2 Pet. 3. 18. And this we come to by Scripture They testifie of me saith our Saviour in the Text. Besides these all are engaged to the search of the Scriptures upon these accounts 1. In obedience to Divine command God exempts none from this dutie Deut. 6. 6 7 8. but sends all to the law and testimony Isai 8. 20. and it is the Apostles frequent command Coloss 3. 16. and his charge is very short 1 Thess 5. 27. and what are all the Elogiums and commendations of those who conscienciously perform this duty but so many motives and arguments for us to do it Such are that character of a godly man Psal 1. 3. that he meditates in the law of God both day and night that commendation of the Bereans who searched the Scriptures Acts 17. 11. and that of S. Peter to whom he wrote telling them that they did well in taking heed to that sure word of prophesie 2 Pet. 1. 19. Therefore the neglect of this searching Scripture is a disobedience to a Divine command 2. In conformitie to the practise of the Saints in all ages Aquila and Priscilla ordinary tent-makers so well skilled in the Scriptures that they were able to instruct an eloquent Apollos Acts 18. 24 25 26. It spoke Gods approbation of the Eunuchs searching the Scriptures when he sent Philip to him Acts 8. 28. Timothy was an apt scholar in this school 2 Tim. 3. 15. instructed questionless not by his father who was a Greek but by his grand-mother Lois and his mother Eunice whose faith the Apostle highly commends 2 Tim. 1. 5. whence it is obvious to collect the industrie of Godly women in those times in searching themselves and instructing their children in the Scriptures a good copie for others to write after Amongst the Jews it was accounted a crime to have a family without a Bible I wish it were so now 3. Thereby to promote the interest and advantage of their own souls Hereby Christians you may be inabled to try the Spirits to discern truth from falshod and not so easily to be imposed upon or tossed about with every wind of doctrine hereby to prove all things that you may hold fast that which is good 1 Thessal 5. 21. Hereby you may be
oft in divers successions one contrarie to another in the guidances and direction of our Pastors and Teachers Nor can we certainly or safely resolve our belief into them for we are bid to trie these Spirits whether they be of God They may either out of ignorance 1 John 4. 1. or malice mislead you Scripture Canon is the onely infallible guide and God may as soon deceive you as Scripture can 3. The excellent ends fruits of this revelation and the knowledge of it that is not onely for discourse though I could heartily wish it were made more use of this way not onely to exercise a subtile wit though there be Scripture-mysteries will do this too not onely to ripen a lascivient fancie which are the greatest ends of all other knowledge but the ends of Scripture-knowledge are more heavenly and spiritual The Apostle hath enumerated them to our hands it is profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 2 Tim. 3. 16. doctrine if thou beest ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for reproof if thou beest erring and misled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for correction if thou beest sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for instruction in righteousness to lead the to and direct thee in thy dutie Consider the excellencie of it in these respects above all other knowledge 1. It is a confirming knowledge the foundation and principle of constancie and settledness in Religion The chief cause of the light Scepticisme and wavering unsettledness of our times is the want of a sound Scripture-knowledge of the Truth with which if mens spirits were well ballassed they would not so soon be tossed about and carried away with every wind of doctrine The Apostle speaking of such gives this account of it that they were children Ephes 4. 14. in understanding Observe who they are the Apostle speaks of who are led captive by those seducers who creep into houses they are sillie women And why they the reason is given because they verse 7. are ever learning and can never come to the knowledge of the truth No man can simply desire to be deceived Error as error hath no sutableness or adequation to mans understanding but many are deluded by error under the vizard of truth Jacob was deceived with blear-eyed Leah instead of fair Rachel While men are in the dark not enlightned by a clear Scripture-knowledge they oft court error for truth This never more easie then in these daies when that which will most secure us from Apostatizing from acknowledged and received truth is a sound Scripture-knowledge which therefore the Apostle prays God for the Colossians and others that they might have the full assurance Coloss 2. 2. of understanding to the acknowledgement of the mysterie of Christ and he gives the reason This speak I lest any man should beguile you with Verse 4. eâ—tising words 2. It is a comforting supporting knowledge So David found it Psal 19. 8. The statutes of the Lord are pure rejoycing the heart and verse 10 sweeter they are then the honey and the honey-comb The Wise-man and he spake it experimentally as having more wisdome then all that were before him in Jerusalem found the upshot of all his knowledge to be nothing but vexation of spirit Eccles 1. 16. passing this deliberate judgement and sentence upon it verse 18. that in much wisdome is much grief and he that increaseth knowledge increaseth sorrow But the comfort of Christians was one end of Scripture which was written That we through patience and comfort of the Scripture might have hope Here an observant Rom. 15. 4. Reader may discover many glorious promises which are rich treasures of comfort full breasts of consolation from which the pious Christian may suck much supporting and chearing sweetness Here we may suck and be satisfied with the breasts of consolation as the Prophet expresseth it Isaiah 66. 11. The promise is as full of comfort as a dugge is full of milk as crying children are quietted with the dugge so perplexed consciences are quieted and eased by the promises this all other knowledge in the world cannot help you too What refuges hath Seneca the wisest of Stoicks found for doubting and troubled mindes and yet all ended in mere disquietness Not Athens must teach this lesson but Jerusalem not Reason but Revelation not Nature but Scripture I have read of a woman who was much disquieted in conscience even to despair and endeavouring to prove her own executioner was comforted by that promise Isaiah 57. 15. Thus saith the high and the loftie one which inhabiteth eternitie whose name is Holy I dwell in the high and holy place with him also that is of an humble and contrite spirit to revive the hearts of the contrite ones and of another who being readie to die Lord saith he I challenge thy promise by which thou art engaged to give rest to those who are weary and heavy laden and so was comforted 3. It is a Transforming knowledge which no other knowledge is We read Rom. 1. 21. of the Heathen who when they knew God glorified him not as God and the Psalmist having spoken of the knowledge of God in his creatures subjoyns this as the perfection of the word of God Psal 19. 7. that it converteth the soul The law of the Lord is perfect converting the soul In a word natural knowledge is onely sufficient to make men without excuse but Scripture-knowledge to make us wise unto salvation 2 Tim. 3. 15. Secondly The usefulness and necessitie of it as to an Apollos is still in Scripture justly accounted the cognizance and commendation of of an able Minister It was Ezras commendation that he was a readie Scribe in the Law of Moses and Timothies that 2 Tim. 3. 15. from a child he had known the holy Scriptures which Paul notes as the badge of a good Minister Thou saith he to Timothy shalt be a good Minister nourished up in the words of faith and of good 1 Tim. 4. 6. doctrine This knowledge is necessarie 1. That he may truely and savingly make known and discover Jesus Christ This is the great dutie of Ministers which was the end for which S. Paul desired the door of utterance Colos 4. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak the mysterie of Christ and therefore he desired to know nothing among the Corinthians but Jesus Christ 1 Cor. 2. 2. and him crucified Christ he is the summe of Law and Gospel the substance and as it were Epitome of the written Word Every thing in Scripture relates some way or other to Christ the Types shadowed him the Prophets foretold him the Sacraments signifie him and seal him The Law is a School-master to lead us unto Christ Gal. 3. 24. the Gospel offers him and conveys him our faith receives him our love imbraces him our hope expects him our obedience imitates and honours him the promises are grounded upon him by the Gospel-priviledges purchased by him Thus Christ is the
upon them Let us then be so wise as to use that which onely is ours Non tantùm est praesentis sed vigilantis est observare occasionem properantem saith Seneca Let us be so wise as to traffick for heavenly merchandise while our market-day lasts and so to redeem the time that is the first particular Secondly An act of diligence and faithfulness to improve the time God allots us as opposed to sloth and idleness Time is a talent and God expects improvement of it and God will charge the non-improvement of it upon us as he did upon Jezabel Rev. 2. 21. A Merchant is diligent in improving his time for the enriching himself you shall not finde him slothfully idle so should we who are trading for heaven for spiritual wisdome be as much in seeking laborious in striving you cannot have them upon easier terms Prov. 2. 3 4. there must be getting and seeking and searching Why stand ye here all the day idle saith Christ Matth. 20. 6. asleep saith Calvin But can we plead Not guilty Have not we stood here many a day idle and mispent much of that time which God gives us to repent and pray in Surely this is not to redeem the time but as Zanchy observes non permittere ut tempus otio elabatur infructuosé Idleness is the very buriall of a living man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the â—rist Ethic. lib. 9. cap. 7. Philosopher lib. 9. cap. 7. Ethic. Seneca speaking of a most idle person describes him as one who had been long but not lived long diu fuit non diu vixit Like the statues of Daedalus which they tell us seemed to have souls but were inanimate such spectrums an observant eye may take notice of daily which lodge in and about the Colledge as if they had not souls to improve with knowledge and learning That is excellent advice of the Wiseman Eccles 9. 10. Whatsoever thy hand findeth to do do it with all thy might for Cursed is he who does the work of the Lord negligently Jer. 48. 10. It is an act of diligence that 's the second particular Thirdly An act of discretion in laying out our time in our proper callings as opposed to those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 1 Pet. 4. 15. It is possible for a man to study hard and take a great deal of pains to loose his time and to be laboriously idle when he layes not out his time in reference to that particular calling he is designed for A Merchant we know regards not the traffick of other men but layes out his time and skill for that merchandize which belongs to his particular trade so should we in the improvement of our time look especially to that concernment of our particular callings A man may mispend his time as much aliud agendo as nihil agendo doing that which nothing concerns him as by doing nothing at all Such are those Dictatores ab aratro who leap from the plough or shop-board into the pulpit they may seem to be zealous redeemers of their time but indeed mispend it as unhappily in placing their endeavours upon that which God never designed them unto therefore the Apostle oft restrains our diligence to our particular callings Rom. 12. 6 7 8. Having then gifts differing according to the grace that is given to us whether prophesie let us prophesie according to the proportion of faith or ministery let us wait on our ministring or he that teacheth on teaching or he that exhorteth on exhortation c. And so we may see how specially he instructs Timothy 1 Tim. 4. 13. Till I come give attendance to reading to exhortation to doctrine and vers 15. meditate on these things give thy self wholly to them fit employment indeed for a Timothy suitable to the special office of the ministery And in 1 Cor. 7. 20. he layes down a general derection for all Let every man abide in the same calling wherein he is called and in that improve and redeem his time Domitian was very industrious but in that unbeseemed his estate employment viz. in catching flies Nero lost his time when he studied and affected more the commendation of a skilfull fidler then a good Emperour Our imployments should bee fitted to our callings and if so diligence in the meanest calling is acceptable service unto God but if otherwise the greatest labour is but lost time Thus for a Minister to be immersed in worldly employments is mispence of his time because a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to his main end and design of his office Christ will endure no buyers and sellers in the Temple That diligence which is commendable in one may be loss of time in another thus Romances plays and such like are mispence of time in one whose design is the handling of the sacred oracles the plea for them is that they elevate the phansy the truth is rather they effeminate the minde that should in the mean time be exercised in deepest speculations Fourthly An act of labour and sollicitude in regaining time formerly mispent that is by doubling their diligence for the future Time let slip is Physically irrecoverable but in a moral consideration is accounted as regained when we double our endeavours and care As a Merchant who hath had great loss doubles his labour in his future traffique so should we who have mispent our time and which of us hath not too much now redeem it by a more zealous and conscientious improvement of it Thus we may at once testifie the sincerity of our sorrow for our former mispence and in some measure repair the dishonour we have thereby done to God Thus S. Paul who had wickedly laid out his time in blaspheming and persecuting the Church afterward redeemed it by labouring more abundantly then all the rest of the Apostles 1 Cor. 15. 10. Fifthly It speaks an act of prudence in choosing and embracing the fittest opportunities and seasons for all our actions and this is the proper import of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 season To this the Apostle directs Galat. 6. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Merchant watcheth the fittest opportunity for his trade and purchase so should Christians choose the fittest season for all their actions wherein they most promote Gods glory their own and others good All actions of Religion are not seasonable at all times the Wise-man observes To every thing there is a season Ecles 3. 1. as to instance Fraternal correption a duty in which if duly exercised the good of Christians is much concerned yet not seasonable at many times as to reproove a scorner in the height of his scorning or a drunkard in the heat of his cups When the poor begs there is thy opportunity of charity or when their cause is represented to thee When thou art wronged then is thy season to demonstrate thy patience and mercy in forgiving When thou seest a Samaritane lie wounded then is the opportunity of thy pouring in
press forward toward the mark and run with patience this spiritual race Our work is to get God appeased our peace made our election assured and for these the Apostle tells us we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give all diligence The best means for 2 Pet. 1. 16. us to use in this is oft to compute and compare our work and our time together So teach us to number our daies that we may apply our hearts unto wisdome Mens inapprehensiveness of the greatness of Psal 90. 12. their work or presumption upon the length of their day makes them so remiss and negligent in improving their time with the sluggard crying yet a little sleep and Lord have mercy upon me as if this would set all streight 17. Consider What a sad reflection it will be in hell to remember a mispent day of grace Son remember said Abraham to Dives Will it Luke 16. 25. not be sad for Capernaum to reslect thus I was exalted to heaven in the enjoyment of means and ordinances but am now cast down to hell for not improving those means And for souls to reflect thus We had offers of grace made us we were beseeched tobe reconciled we were told over and over that we could not escape if we did neglect so great salvation but now our case is desperate we lavished away that time in sin which God gave us for repentance and much of that time in idleness when we should have been at Church and at our devotions Well God is just our destruction is of our selves Such thoughts as these will be the Hell of Hells Oh! What would such souls give for a reprieve Would they not purcahse that time they idled and sinned away with some thousand years continuance there if at last they might be released Consider this you that forget God while it is time redeem it that you never come to lament the miss-improvement of it in a sad etermtie when time shall be no more and repentance will be too late 't is too late for Esau to weep when the blessing is gone Hebr. 12. 17. 18. Consider The best of us have done much dishonour to God in former mispence of our time let us therefore now redeem it This argument the Apostle uses to urge the laying out of our time in reference to the glory of God in 1 Pet. 4. 2 3. To live no longer the rest of the time in the flesh to the lusts of men but to the will of God for the time past of our lives may suffice us to have wrought the will of the Gentiles c. Hereby we may repair Gods honour and testifie the sincerity of our repentance and conversion Acerrimus stimulus nobis esse debet ad bene currendum dum reputamus nos magnâ parte vitae extra viaÌ„ errâsse saith Calvin S. Paul had been a long time out of the way Calv. in loc but when once set into it he presseth for-ward to have the mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the verie same word by which he expresseth his former persecution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intimating the same contention of and Acts 22. 4. zeal in his Religion as before he had demonstrated in his persecution 19. Consider That the mispence of time makes thee odious to God God abominates idleness time is his creature and he hath allowed none of it for sin and idleness though some of it for honest recreations God hath sent every one of us upon some errand or other into the world if we be negligent and sluggish in it we are like smoke to the eyes and vinegar to the teeth and an offence to the pure holy eyes Prov. 10. 26. Hesiod â—py 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 23. of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Hesiod 20. Consider the argument of the Text here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the dayes are evil And if ever this were pressingly and rationally argumentative to inforce the duty it must be certainly for us Musculus complained of his times Adeò deploratè mala sunt ut nè emendari sustineant nec diutiùs ferri queant so may we of our times they are unsufferable yet uncorrigible If you consider the words either in respect of those common evils which attend mankinde such are common afflictions diseases wars uncertainty of our enjoyments of life it self so the argument is universal to all persons and times but when times are evil in respect of some particular evils then especially is time to be redeemed as our times now are in respect of a double evil each of which enforceth this duty upon us viz. the growth of errour and the open and abounding profaneness among us I. The Growth of errour and this should put us upon diligence especially us who are in or look towards the Ministery we should double and redouble our diligence that we may be able to appear against errour for the truth and by sound doctrine to convince the gain-sayers Tit. 1. 9. When S. Paul saw the times coming in which men would not endure sound doctrine but after their own lusts heap to themselves teachers being turned away from the truth unto fables he thought it then very seasonable to write to his beloved Timothy to be instant in season and out of season 2 Tim. 4. 2 3 4. How much more engaged are we to diligence and industry upon whom those dayes which S. Paul onely foretold are sadly fallen When the devil sows most of the tares of errour in the field of the Church then should the spiritual husbandmen be most vigilant and industrious to cast them out lest they choak and over-grow the good seed of the word And to this end more knowledge I think is requisite to the discharge of the Ministers calling now then perhaps was when errour was more modest and withall more restrained by a strict discipline Every man is naturally apt to applaud the production and birth of his own phansie and imagination so the Ethiopian thinks his black the greatest beautie and through pride which is the womb of errour to vent and broach this phansie though to the disquiet of the Church therefore if not restrained by fear for men naturally are slavish not ingenuous much more if publickly authorized usually it appears with the face of authority and the devil will be sure to promote it he will send up the smoke of the bottomless pit to obscure the beauty of truth he will get in his cloven foot and divide the seamless coat it being the maxime of his Politicians Divide Impera Divide and Rule and here indeed is the source of all the errours of our times Now then we as Saint Paul whose spirit was stirred in him to see the idolatry of Athens and whose zeal would not suffer him to do any thing against the truth but all for it we should lay out our time to fit our selves with weapons to fight against errour and defend the truth and to countermine
being commissionated to the office An Embassadour is not like to treat effectually on terms of peace if he neglects his Commission no more are those who negotiate upon termes of reconciliation of sinners to God who run without sending 2. Whether for the people to expect profit by such be not to look for Gods blessing out of Gods way That Scripture is express Rom. 10. 14. where if the Apostles gradation were rational it must argues a necessary a dependance of preaching upon sending as of hearing upon preaching as of faith upon hearing viz. all in an ordinary way of Gods dispensation Not to limit God but that he may work by extraordinary means but for us to expect them when we may have ordinary means according to divine institution to patronize encourage disorder in the Church and plainly to tempt God No Manna in Canaan where you may plow and sow No depending on extraordinary workings and such must the profit by unsent preachers be if ever it be where God affords us ordinary means of our spiritual proficiency Till I can satisfie my self in these two doubts I must resolve the unprofitableness of the Word into the preaching unsent And pardon me if any think otherwise here though I with that learned Chemnitius conclude this to be good Divinity Ecclesiae non debent Chemnit in loc pag. 129. nec possunt cum fructu audire eos qui non habent legitimae vocationis testimonia As you then intend to profit by the word practise our Saviours command Matth. 9. 38. Pray ye therefore the Lord of the harvest that he would send labourers into his harvest Secondly The Ministers neglect of private prayer that the word may profit A duty cetainly much imcumbent on the dispensers of the Word of God in reference to the spiritual advantage of the people for this cause Paul bowed his knee to God for his Ephesians The Ephes 3. 14. 1. Cor. 3. 6. hearers profit ought to be the Preachers aim which he cannot effect without God he may plant but 't is God must give the increase It is the Lord which teacheth us to profit and no more effectual applications of our selves to God then by prayer Paul we know was rapt up into the third heaven ut ad Apostolatum suum instructior rediret saith Musculus so should every Minister by holy meditation and devout prayer if he will be a profitable preacher of the Gospel Austin tels us that a Minister may profit more pietate orationis quà m oratorum facultate Lib. 4. de Civ Dei cap. 5. by the piety of his devotion then by an affected laborious studied eloquence and therefore goes and adviseth every Minister by praeying for himself and his people to be orator antequam dictor to be a sollicitor at the throne of grace before an oratour in the pulpit that priusquà m exerat proferentem linguam ad Deum elevet sitientem animam he should first breath the longings of his soul in prayer to God before he vents the meditations of it to the people The foolish virgins lamps went out for want of oyl Matth. 25. David calls the Word of God a lamp Psal 119. 105. Those that carry this lamp to enlighten others must keep it alive by the oyl of devotion The neglect of prayer is the Ministers sin and a prejudice to the efficacy of the word he preacheth as Samuel said 1 Sam. 12. 23. God forbid that I should sin against the Lord in ceasing to pray for you but I will teach you the good and the right way You see praying and teaching must go together Thirdly Many do not preach what for the matter of them can profit whilest neglecting the wholesome word of God they elevate the hearer into a stupid ignorant admiration soaring aloft in the clouds in high Platonical notions and abstruse Metaphysical abstract speculations with which they stretch their own and break their auditories brain to conceive which may gratifie an humour please an itching ear satisfie a nice curiosity feed the phansie but never satisfie and nourish the soul which comes hungring to the ordinance For souls as Clement saith have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their proper nourishment Clemens pag. 272. you may as well feed bodies with shadows as souls with such lean jejune notions of such stuff in a pulpit for elsewhere I disparage it not I will onely say what the same Authour saith of all the Greek Philosophie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like a rotten nut you may break your teeth in cracking it and then meet with no kernel nothing which can satisfie or nourish you The Apostle speaks about striving about words to no profit but subverting the hearers 2 Tim. 2. 14. it is the Word of God which is the proper food for souls to thrive by this is a spiritual paradise the flowers of which have not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a gratefull savour but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 1. p. 2. as Chrysostome saith fruit to nourish the soul All other things are but husks and this onely the solid food If Plato and Aristotle's Philosophie and Metaphysicks can build up a soul to heaven we may spare our bibles Fourthly Affectation of popular applause and credit which purs the preacher upon studying more what may please then what may profit A doctore glorioso was one of those things which Luther was wont to pray God to deliver his Church from from vain-glorious preachers such as he elsewhere calls Theologi gloriae and gives this description of them dicant malum bonum bonum malum they can call good evil and evil good and then you may easily judge how little they are like to profit their hearers This affectation makes many both unfaithfull and unfruitfull in this office S. Paul opposes this to the service of Christ as if they were inconsistent Gal. 1. 10. These are like unfaithfull Embassadours who when they are commissionated to promote their Princes interest they carrie on their own or like ill spokes-men who being sent to woo for Christ speak for themselves onely I speak not against approbation as the result of the work for which God is pleased to crown the laborious and encourage his faithfull ministers but as the primarie intention or ultimate end of the preacher This is oftenest the sin of young Divines how oft ha's this put men upon preaching errour it self and so poysoned not profited their hearers Tertullian mentions it as the policie of Hereticks neophytos collocare ut gloriâ eos obligent quia veritate non possunt to promote young upstarts as the broachers of their Heresies that whom truth could not affectation of vain-glorie might engage It is hard what I say not impossible to carrie on the interest of souls and our applause together The Apostle telling the Thessalonians 1 Thes 2. 8. that he was affectionately desirous of them he tells you verse 5 6. we used not flattering words nor of men sought we glory Fifthly
them that shall be heirs Heb. 1. 14. builders 1 Cor. 3. 10. that speaks their duty to edifie the people in faith and knowledge stewards Titus 1. 2. and therefore it is their duty to distribute what they are intrusted with for the good of the family of God the houshold of faith nurses 1 Thess 2. 7. and so must give out the sincere milk of the word whereby the children of God may grow stars Revel 2. and therefore must shine for the benefit of others especially in this night of ignorance and Atheisme For us then not to aim at profiting by our preaching is to abuse the gifts of God to another end then that for which God gave us them IV. For your own comfort both here and hereafter It will be your comfort upon a death-bed when conscienc shall testifie to the sinceritie of your desires of profiting the people of God It must be sad surely at such a time for any of us to reflect upon our unfaithfulness in this office when conscience shall tell us to our faces we ascended the pulpit more to please a fancie or promote a partie or to advance our selves then to profit or save souls On the contrarie a faithfull discharge of our office will be then comfortable this was the matter of S. Paul's rejoycing 2 Cor. 1. 12. for the accomplishment of which he estemed his life not dear to him Acts 20. 24. and so indeed he did for when he was readie to be offered this was his comfort 2 Tim. 4. 6 7. For I am now ready to be offered and the time of my departure is at hand I have fought a good fight I have finished my course I have kept the faith V. Because your reward will be certain and great Dan. 12. 3. One of those three aureola's which the Schoolmen speak of by which they mean some additional accessions to the essential happiness of Saints they assign to the Doctors of the Church and Scripture speaks of a Prophets reward Matth. 41. as exceeding the reward of a righteous man with which the Apostle Peter encourageth the elders in their dutie 1 Pet. 5. 2 4. You see then how good ground there is for this promise and if you would preach to profit you must preach 1. Constantly in season and out of season 2 Tim. 4. 2. especially considering we are fallen into those times the Apostle there foretold and useth as an argument of Timothie's diligence v. 3 4. The worse the times the more errours abound the greater ought our zeal and diligence in the Ministrie to be We must not onely as the high-priest under the Law go into the Sanctum Sanctorum once in a year preach a Sermon which smells of the lamp now and then but we must be instant attending to doctrine and continue in it 1 Tim. 4. 13. Christ enjoyned it thrice to Peter to feed his lambs and his sheep John 31. 16. If each Minister wrote after S. Paul's copie Acts 20. 20 21. many might be kept close to that truth from which of late they are apostatized and reap more profit by the Word of God 2. Condescendingly suitably to the capacitie of those who are to hear nothing more easie then to excuse the vulgar with an affected height of eloquence and learning quae quicquid non intelligit plus miratur as Hierom saith who are wont highly to admire what they do not at all understand but this will never savingly profit them If I come unto you speaking with tongues what shall I profit you saith S. Paul 1 Cor. 14. 6. and v. 4. that is powerfully and plainly This was our Saviours practise by familiar parables to stoop to the capacitie of his hearers Mark 4. 33. and I know not whom we may better imitate in this we must if we aim at profiting by our preaching Secondly To the hearers that they would endeavour so to hear that they may profit For your thriving under means and profiting by preaching of the Gospel will be I. A credit to the Gospel as proclaiming to the world that the Gospel is more then a mere notion and that there is a power virtue and efficacie in it while mens unprofitableness opens the mouths of the enemies of that Gospel to charge it as a humane invention and policie to keep men in aw and subjection but when they shall see the Gospel having a powerfull influence upon your hearts and lives they will presently conclude it to be the power of God unto salvation as S. Paul tells his Thessalonians 1 Thes 1. 4. II. The joy of Angels Luke 15. 7. I say unto you likewise joy shall be in heaven over one sinner that repenteth more then over ninetie and nine just persons that need not repentance And the means of that is the Word preached compared to the grain of mustard-seed Mat. 13. 31. if you take it down it will make you weep as Peter's Sermon did the Jews III. The advantage and comfort of your Pastor and Minister I have no greater joy then to hear that my children walk in the truth saith John to his beloved Caius 3 John v. 4. What comfort and joy must it needs be to a faithfull Minister to be able to say Behold I and the children that God hath given me Heb. 2. 13. When he shall see of the travel of his soul and be satisfied When with S. Paul he can say Such have I begotten in Christ through the Gospel 1 Cor. 4. 15. S. Paul calls his converted Philippians his crown and his joy Phil. 4. 1. and his Thessalonians his glorie and his joy 1 Thes 2. 20. and as it is his joy here so it will be his comfort at the last day upon which account the Apostle urgeth this upon his Philippians c. 2. v. 16. holding forth the word of life that I may rejoyce in the day of Christ that I have not run in vain holding forth viz. in their lives and upon the Hebrews 13. 17. Your profiting by the Word will several waies be the Ministers advantage I 'le but hint 1. As a testimonie to the lawfulness and evidence of the power of his preaching and at once a credit both to the Embassadour and his message the preacher and his Gospel The converted Corinthians were the Apostles commendatorie Epistles to set off the worth and efficacie of his Apostleship 2 Cor. 3. 1 2. and he tells them 1 Cor. 9. 2. the seal of my Apostleship are ye in the Lord as if he had said your conversion is as undoubted an evidence of the truth of mine Apostleship as a Princes seal added to letters patent to commissionate an Embassadour 2. As a securitie and encouragement to encrease those gifts by which he may profit When a Minister sees no issue of his prayers and Sermons of many restless nights and wearie daies how does it discourage him in his labours and while you are careless to profit he proves idle in his studie and negligent to improve his gifts
which consequently must rust and decay An unprofitable hearer oft makes a cold careless dull preacher and besides God for your unprofitableness may withdraw his assistance and gifts and drie up the breast for your neglect of the sincere milk of the Word 3. As that which sweetens all his enjoyments A large revenue a great living a fair repute a fulness of outward accomodations satisfie not a faithfull Minister while the people remain unprofitable that he sees not the fruit of his labours 4. It is your own concernment and interest For it is sad if the Word preached profits you not for if not this probably nothing else will as Abraham told Dives soliciting for one to be sent from Luke 16. 51. the dead to his brethren If the Word profits you not the case is desperate You had better never have heard of the Word a Turk and an Indian will come off better then you at the last day Mat. 10. 14 15. It will be sad for Capernaum exalted up to heaven in the enjoyment of the word and ordinances at that day for not profiting by them to be thrown down to hell so for those unbelieving Jews here to whom the Gospel was preached as well as to us but the word did not profit them HEBR. 4. 2. The word preached did not profit them THe second ground of not profiting by the word preached is in respect of hearers II. Sermon First A careless negligent non-attendance to the word preached when mens thoughts are not gathered up but roving their eyes gazing about their ears not fixed upon the word of God when they bring their bodies hither as so many carcasses but their souls are elswhere The covetous mans soul is locked up in his chest at home and there idolizing in his thoughts his Mammon of unrighteousness while he should be serving God in the Temple the voluptuous Gallant comes there for fashion in the mean time his thoughts are taken up with the newest fashion or perhaps with his hawks and hounds the ambitious man while taking a nap at Church dreams of honours and preferments so that we may say as Seneca did of the Philosophers schools Magnam hanc anditorum Scnec â—p 108. partem videbis cui Philosophi scholae diversorium otii fit Many make the Church a meeting-place of idleness indeed God complains of this himself Ezek. 33. 31. They come unto thee as the people cometh and they sit before thee as my people and they hear thy words but they will not do them forwith their mouth they shew much love but their heart goeth after their covetousness their thoughts are wandring in the world while their bodies are confined to the Church And this non-attendance is much to be lamented that many whom you shall observe with a constant unweariedness attentive to a ballad idle tale or at a stage-play at an hours Sermon and preaching of the word of God are tired dull heavy drowsie and unattentive so that we may lay it to the charge of our Auditours that Demosthenes reproves the Athenians for that when he made an Oration de Asini umbra they were all very attentive to hear him but making another 〈◊〉 Câ—s Con. de salute Graeciae they all deserted him Many can lend an eare to a tale a fable or Romance who are negligent and non-attendant upon the word of God and this must needs prove unprofitable upon a double account I. It is so in the acquiring of all other knowledge if he that learns regards not what is read unto him as suppose a scholar his Tutours lectures or an apprentice his masters directions he is not like to profit by them so it is in getting wisdome by the word of God if we would profit by it we must be such as the Auditours were in Luke 19. 47 48. of whom it is said they were very attentive to hear him II. When God comes by his Spirit to make the word effectual to any soul he raiseth it to an holy and careful attention to the word preached This is most evident in that pregnant place Act. 16. 14. concerning Lydia whose heart the Lord opened that she attended to the things spoken by Paul and how oft does our Saviour provoke the attention of his Auditours by this expression He that hath an ear to hear let him hear You must bring an holy attention of body and intention of minde if ever you intend savingly to profit by the word of God as it is said of those in Acts 8. 6. They gave heed unto those things which Philip spake Secondly The proposall of wrong ends in hearing the generality of hearers do not propound to themselves those ends for which God hath appointed the preaching of the word such are the inlightning strengthning comforting quickning convincing of souls and upon search it will be found but a few come for those ends Some come into the Church as if a man should go into an Apothecaries shop not for a medicine to cure them that were well but for a Recipe to sleep I call to witness the drowsiness and laziness of many Others are Athenian Auditours come onely to hear something that is new Others out of custome because others do Acts 17. 21. and themselves have been accustomed to it Others out of fashion more then devotion Others come to contradict and oppose as the Jews did Paul Acts 13. 45. Others not as they should do willing to be judged by the word of God but to judge it and the preacher for it which make the pulpit not a tribunal before which they should be judged but a bar before which the preacher must be cited censured and judged these come to pick a hole in the preachers coat not out of a conscience of their dutie in hearing and obeying the word of God Others come out of affectation of eloquence as a man goes to an Oration or Comedy and then it is no wonder that whiles he catches at the shadow of Rhetorick as the dog in the fable he looses his spiritual food the bread of life These are like the proud Greeks which seek after wisdome to whom the preaching of the Gospel seems but foolishness Others come perhaps 1 Cor. 1. 13. to promote their interest in the world like those hearers of our Saviour John 6. that followed him for the loaves Others come onely to hear not to learn or practise Sicut in theatrum voluptatis Seneca ep 108. causâ ad delectandas aures as Seneca speaks of some who came to hear Lectures of Philosophy Non id agunt ut aliqua vitia deponant ut aliquam legem vitae accipiant mores suos exigant sed ut oblectamento aurium perfruantur Aliqui cum pugillaribus veniunt non ut res accipiant sed verba c. Others come with their table-books which though good is not sufficient Others to see and to be seen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Clemens expresses it as Clem. pag.
pretended Enthusiasmes But IV. Attend to the word preached till that time and then you shall be exempted but I pray mistake not it will not be till you come to heaven then onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the day-star will fully appear in your hearts The Apostle here seems to me to oppose this and the other world While we are here in this world we are but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore need to attend to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to a light to guide us but in the other world Christ as our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall arise with an immediate and clear light upon our souls When we shall not need the medium of Ordinances but shall see God face to face then shall that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dawn that the Apostle speaks of then they shall arrive at heaven where they shall have no need of the candle of Ordinances nor the Sun but the Lamb shall give them light Apoc. 22. 5. So long as the best of us are on this side heaven we have but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in a dark place Indeed we have a clearer light shining now then was in the Old Testament but if compared with the light we shall enjoy in heaven it is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a dark place and thus learned and judicious Calvin in terprets the words Ego hanc caliginem cujus Petrus meminit ad totum vitae stadium extendo ac diem tunc demum nobis illucere interpretor cùm facie ad faciem videbimus quod nunc cernimus per speculum in aenigmate It is true that the Sun of righteousness does shine in the Gospel and by that into our hearts but in the greatest communication of light there is a mixture of some darkness We are in the body but as in ergastulo as in a prison though some light come in by the craneys yet more darkness remains upon us Then shall the day fully appear when all clouds of ignorance and errour shall be scattered and the full rising of the Sun of righteousness be upon us Here Calvin observeth Nos tantundem absumus à pleno die quantum à perfectione fides nostra abest our light here is but dim our faith but imperfect therefore while we live in the world we shall want the lamp of the word to guide us without which we walk but in darkness They live upon death it self as Clemens elegantly and see no more then one wrapt up in thickest darkness of the most obscure night The full appearances of God are in heaven here he manifests himself by his word and to expect other ways of discoverie is but to tempt God Attend then to the word of prophesie till the day-star ariseth that is till you come to see God face to face and then no use of Ordinances in the interim attend upon it as the ordinary instituted means of your spiritual proficiencie Content your selves with this manna while you are in the wilderness and then you shall eat of the milk and honey of that heavenly Canaan which is above 5. I enjoy God in my private retirements and live immediately upon God and is not this a happy anticipation of heaven Yes too happy for any one to enjoy on this side heaven It was above the estate of man in innocency to whom then there where means and Ordinances appointed as the Tree of life which some assert as a means of preserving that immortality in which he was created but all agree about it as a Sacramental sign of that eternity which he should have enjoyed in happiness upon performance of obedience which God required Our enjoyment of God here is in and by the Ordinances we see the power glory of God in the Sanctuary as it is Psal 63. 2. an immediate vision is a reserve for heaven Here God is to be seen as revealed in the word there we shall see him as he is here in a glass there face to face here enjoyed in prayer hearing and other duties which are our spirituall converses with God there in an immediate vision and fruition And this I take to be the meaning of that expression in 1 Cor. 15. 28. That God may be All in All when as it is said ver 24. that then cometh the end when he shall have delivered up the kingdome of God viz. as to the manner of Administration by the preaching of the word and other Ordinances then there shall be none of these for that fruition of God immediately shall be in stead of them all 6. And lastly I have attended long many years upon the word preached and I finde no profit therefore it is in vain to attend any longer I confess the non-proficiency of so many under means is a great discouragement both to Minister and people S. Paul was inclined to be discouraged upon this account as appears by Acts 18. comparing the 6 the 9 and 10. verses together and to the people as if their fields should yearly be sown yet remain barren it would much discourage them to sow them again therefore give me leave to speak a word or two to each I. To the Minister Hast thou preached long and no profit appears in thy people First mourn in secret for it water the word with thy tears thus did Christ over Jerusalem whom he had oft discovered himself to and preached Luk. 19. 41. Peter wept himself before he converted others Secondly pray much that it may profit you may profit more pietate orationum quà m oratorum facultate saith S. Augustin a praying Minister will profit more then an eloquent oratour Thirdly reform thy self perhaps thy sin may hinder the efficacy of the word and the seed may not thrive because thou sowest it with a leprous hand Observe what Christ saith to Peter Luk. 22. 32. When thou art converted strengthen thy brethren and when thou art converted thy self it is like that thou maiest profit more by thy preaching But Fourthly by no means give over the peoples neglect of theirs cannot exempt thee from thy duty Wo be to me if I preach not saith S. Paul and whether the people will hear or whether they will forbear we must preach for 1. thy word may profit afterward we must not limit God but attend our duty when Elias was so much discouraged God had seven thousand reserved so when Paul was disheartned God encourages him with this I have much people in this city Acts 18. 10. It is an excellent saying of Seneca An profecturus sim nescio malo mihi successum deesse Seneca ep 25. quà m fidem It is better for us to be unsuccessive then disobedient It is not for us to know the times and seasons which God hath reserved The husbandman sowes his seed though he can give himself no assurance of a crop which Metaphor the Apostle leads us unto Jam. 5. 7. he does not sow and reap both in a day 2. The
whose prayer was hypocrisie would see oft a mote in his brothers eye and pretend to a skill and desire to pull it out when he neglects the beam in his own He that is so much abroad it is to be feared he seldome turns his eyes inward to consider the plague of his own heart The Pharisee boasts that he is not as the Publican but the good Publican strikes upon his own breast and saith Lord be mercifull to me a sinner It is our dutie Brethren to reprove others but nor uncharitably to condemn them This censorious uncharitableness is commonly the issue of a Pharisaical opinion of a mans own righteousness It was otherwise with the disciples Mark 14. 18 19. they say not Is it he or he but each ready to suspect and accuse himself Lord is it I so the Apostle here accuseth himself by a particular indictment here in the gross of whom I am the chief Whereas in respect of others a Christian thinks it better to wrong himself by an over charitable credulitie then others by unjust censures and suspicions but before God none accuse themselves more hereby magnifying more the grace of God in pardoning haec ejus accusatio est laus salvatoris saith Ambrose accusing himself he exalts his Saviour who came into the world to save sinners of whom he accuseth himself as the chief That 's the third IV. Vox spiritualiter illuminati as the words of the Apostle inwardly enlightned to see and discern the nature of his former sins and this is one thing in which every true Christian is enlightned S. Paul in his unregenerate estate thought in his conscience he was bound to oppose the Gospel of Christ as he tells you himself Acts 26. 9. but now he discovers the horrid nature of his blasphemie and persecution and unbelief and therefore oft heightens it Gal. 1. 13. Carnal hearts do not see the evil of sin and therefore think it a light small matter they 'l be playing with the serpent as not feeling the sting of it but when a Christian spiritually enlightned sees sin through the glass of the law and the bloud of Christ it appears in its proper colours Thus to S. Paul by the law sin appeared exceeding sinfull Rom. 7. and himself here The greatest of sinners That 's the fourth V. Vox confitentis as the words of S. Paul confessing his sin He was primus in ordine confitentium saith Aretius upon the place as readie to acknowledge his sin as any and surely this is a great Christian dutie however many now a-days are high-flown into raptures and ecstasies and cry down Confession and Repentance as legal The Saints in Scripture have been express and frequent in this duty David frequently in the Psalms Psal 32. 5. and fully Psal 51. 2 4 5. confesses his original corruption Read holy Ezra's confession Ezra 9. 5 6. See Daniels holy and humble confession Dan. 9. 4. he recounts particular sins v. 5 6. so continues till v. 16. thus Paul v. 13. and here I am the chief of sinners Hereby Christians acknowledge their liableness to Justice and magnifie the grace of God in pardoning as S. Paul v. 13. yet he obtained mercy Much like this of the Apostle is that of Tertullian in his book de poenitentia Peccator omnium notarum sum nec ulli rei nisi poenitentiae natus that is I am a most notorious sinner as if I were born to no other end then to confess and repent That brings me to the sixth thing as they are VI. Vox dolentis as the words of S. Paul mourning and sorrowing in the remembrance of his former and meditation of his present sins ut se humiliet adhuc dolet de sua incredulitate saith Ambrose upon the place the Apostle still mournes upon the consideration of his unbelief Though many even of those who crucified Christ as those Acts 2. were brought to a sence of their sin yet none more then Paul who now converted yet grieves for his former unbelief True Christians are tender hearted so easily melted into sorrow It is one thing which God workes upon the heart in conversion viz. a melting tenderness under sin How doth Mary Magdalen formerly notorious shed a fountain of teares how tender was Davids heart when he had cut of Sauls garment and numbred the people 2. Sam. 24. 10. And Christians oft mourn even after God hath pardoned them that they should by sin formerly so much dishonour him I question not but upon this account David watered his couch with his tears and some say Peter never heard the cock crow but he wept for the denyal of his Master and Austin in his confessions often aggravates and heightens his sin while a Manichee so the Apostle here reflecting upon his former blasphemy c. seemes with a tear in his eye to cry out Of whom I am the chief VII Vox ingemescent is sub onere the Apostle speaks this as sensible of the burden of sin so that he was the greatest of sinners in respect of his own sence and feeling As suppose one sick of the tooth-ach or head-ach cries out No pain is like my pain because he feels that by experience but other mens by speculation only so the Apostle here from an inward sence of his own sins calls himself the chief of sinners Here 's again a Character of a true Christian He is one to whom sin is a real burthen whereas a wicked man makes light of it sin is there in its proper place A wicked man is in his Element when sinning and Elementa non gravitant in propriis locis but a Christian having a heart of flesh so tender the least sin is a burthen to him David complains of his broken bones by reason of sin and that his sins were a burthen too heavie for him to bear and Paul here confesseth himself the chief of sinners VIII Vox fidei applicantis the words of S. Paul by a particular faith applying to himself that general truth that Christ came into the world to save sinners As if he should have said * Ad quoâ— venit primus ego sum Aug. tom 10. pag. 200. I am the chief of those sinners which Christ came to save This is the special art of saving faith to bring down Vniversal truths by particular application so did David Psal 116. 5 6 7. See he applies the general mercy of God to himself It is not enough to believe in the general that Christ came to save sinners for this is but historical which the divels believe and tremble because they have no part in him and thousands will be damned who profess they believe this but true saving faith is a fiducial relyance upon and particular application of Christ as coming to save me in particular as S. Paul did Gal. 2. 20. so 2. Tim. 1. 22. and hereafter there is layd up for me a crown c. c. 4. v. 8. and here he brings down this general
doctrine by a particular application to himself of whom I am the chief Application I. See hence why this Doctrine finds no more entertainment in the world why no more acceptable to most this is the account they do not see themselves the chiefest of sinners but the generality are either secure in sin or else resting upon some self-righteousness and so Christ is not valued or accepted II. Let sinners hence be encouraged to come to Christ Paul here the chief of sinners arrived at a greater height of sin then 't is likely thou hast viz. blasphemy and persecution hath found mercy which was partly for this very end that God ostenderet ceteris qui inimico tam benevolus exstiterit qualis esset futuris ad se decurrentibus saith Ambrose Si Paulus sanatus ego quare despero ut hoc dicerent homines ideo Saulus ex persecutore factus Apostolus so Austin As a Physitian when he comes first to a place ventures upon the most desperate patients that they may encourage others to go to the same Physitian saying * Vide plura ap â—d August om 10. pag. 202. He cured me c. No discouragement then to humbled sinners from the greatness of their sins Paul is here a monument of mercy and a pattern v. 16. III. Take hence one ground of the Saints patience under the reproaches and calumnies of the world you can scarce think so ill of them as they do of themselves and therefore though they deserve them not from you and your accusation is false yet they can see God just in opening your mouthes to reproach them as David of cursing Shimei 2 Sam. 16. 10 11. and so of scoffing Michal 2 Sam. 6. 22 I will yet be more vile In this Christians imitate their Saviour who when he was reviled answered not again Paul was esteemed a babler a mad-man a murtherer not worthy to live yet he gloried in all reproaches and acknowledged himself the chief of sinners IV. See hence both the power and the freeness of the grace of God which so suddenly made the wolf a lamb the chiefest of sinners the greatest of the Apostles You can imagine no desert or meritorious preparation in a blasphemer and persecutour to the grace of God himself attributes it onely to mercy vers 13 14. and Gal. 1. 13 15. V. See the infinite and unsearchable abyss of divine wisdome that makes a persecutour a preacher and he who formerly blasphemed his name now a chosen vessel to bear his name before the Gentiles and Kings Acts 9. 13. This is best resolved into Gods absoluteness who makes use of whom he will Though it may be he chose his Apostles some of great sinners ut non tam voce quà m exemplo concionarentur de gratuita remissione peccatorum as Aegidius notes That they might preach free-grace by their Examples as well as Sermons As the people said of the other Saul the King 1 Sam. 10. 11. Is Saul also among the Prophets so may we of this Saul Is he among the Apostles O the depth of the wisdome of God! c. Rom. 11. 33. VI. Let us all then look after this particular faith whereby we may receive Christ rest not upon this general belief that Christ came into the world to save sinners in the gross thou mayest perish for all this but apply Christ particularly to thy self as Thomas My Lord and my God Joh. 20. 28. and the Blessed Virgin Luke 1. 47. and S. Paul Who loved me c. The promises of the Gospel will be but dry breasts to thee no comfort from them if thou drawest not from them by the mouth of a special faith and to believe that Christ came to save sinners will be little comfort or advantage to you unless by a particular relyance you rest on Christ and by a special application receive him as S. Paul Gal. 2. and here of whom I am chief viz. of those who flie to Christ for salvation and to whom this is an acceptable doctrine That Jesus Christ came into the world to save sinners of which saith he I am the chief FINIS A LOOKING-GLASS FOR MAGISTRATES A Sermon preached September 29. in Cambridge at the Major's entring upon his Office By JOHN FROST B. D. then Fellow of S. JOHNS Colledge and late Preacher in Olaves-Hartstreet in London Bonus Magistratus servus Publicus Six Senens CAMBRIDGE Printed by John Field Printer to the University Anno Dom. MDCLVII JUDGES 2. 7 And the people served the Lord all the days of Joshua and all the days of the Elders that out-lived Joshua who had seen all the great works of the Lord that he did for Israel HAd we no other argument to convince us of the necessitie and usefulness of Magistratie not onely for preserving the Peace of the State but for the security of the Service and Worship of God and protection of Religion it were sufficient to consider that constant provision which the providence of God watching over the Jews then his own peculiar Church and people made for succession in this Office For proof of which we need go no further then Joshua in the Text Moses his successour as well in his Pietie as Government designed and appointed to it before Moses his death by God himself and that upon Moses his request who well understood the necessity of good Magistrates Numb 27. 16 17. Which request God granted him and therefore commanded him to set apart Joshua for his Successour who might perfect that work he had begun In which some observe a mysterie That Moses led the people out of Egypt but Joshua brought them into Canaan The Law may be a means to bring us out of our natural Egyptian bondage and darkness but onely the true Joshua Jesus Christ of whom Joshua was a type can bring us to our celestial Canaan But to omit allegories I finde Joshua was thrice appointed to this office First Deut. 31. 7 14. Again Numb 27. 22 23. And then the third time after the death of Moses God himself giving him his charge and commission Josh 1. 1 2. The end of all which was as to give the people the greater assurance of Gods will in designing him which might command their more ready obedience to him so for the greater encouragement of Joshua himself to undertake with courage and resolution those great and difficult services God had laid out for him as being hereby assured of divine assistance to enable and carrie him through which God himself suggests to Joshua Josh 1. 9. And as Joshua received his commission and power by a remarkable and immediate designment of God so he with much zeal and answerable success managed it for the glory of God For the people served the Lord all the days of Joshua c. The words represent to us three things 1. The pattern of a good Magistrate 1. In Joshua 2. The influence 2. Upon Religion 3. The charge and dutie 3. To look that the people serve
God For sure this was the issue of Joshuaes zeal and pious care of Religion that that people who were so stiff necked as that they oft murmured and repined under Moses government insomuch that Moses could not stir up into the Mount to converse with God but presently they fall to idolatry Exod. 32. 1 2. that this people should for the space of between twenty seven twenty eight years for so long Joshua ruled by the computation of the learned Masius keep them to the true worship and service of God spake certainly his diligent care and zeal Which is further evident from vers 11 12 13. where we read that Joshua was no sooner dead but the people fall to idolatry and serving Baal and Ashtaroth in stead of serving God These three particulars shall bound my discourse and your patience First for the pattern of a good Magistrate Joshua And so he may be in these nine particulars I. His resolved piety which you may read Josh 24. 15. Thus when God bad Moses to set apart Joshua for this office he described him thus Numb 27. 18. A man in whom is the Spirit not onely the Spirit of government but of sanctification and holiness and such should all Magistrates be Men fearing God Such Jethro though an Heathen would have Moses choose Exod. 18. 21. That accursed Machiavel allows a shadow and appearance of Religion as usefull unto Magistrates but the power and realitie pernicious A principle perhaps suiting with the designs of a carnal Politician but not of a Christian Magistrate who lies under all possible obligations to the reality of Religion and Piety If there were nothing else the law of an ingenuous gratitude challengeth this as considering that promotion cometh neither from the East nor from the West nor from the South But God is the Judge he putteth down one and setteth up another Psal 75. 6 7. Therefore considering that the powers that be are ordained of God Rom. 13. 1. it must needs engage him to the pious service of that God from whom he derives his power But besides this there are many other weightie engagements to this real pietie as the command of God Psalm 2. 10 11. and the pious examples of good Magistrates David a man after Gods own heart danced before the Ark 2 Sam. 6. 20. Some think this Acts 13. 22. intimated Josh 1. 1. where Joshua is called Moses his Minister to note saith Ferus that none is fit to be a Magistrate and to rule others by his laws but he who hath first learned obedience to the law of God Nisi qui priùs legi Dei se subjecerit Add to these the titles Scripture gives to Magistrates who are called Gods Psal 82. 1. They have the stampe of his authority and should therefore bear the image of his holiness They are called Fathers Job 25. 16. which is Nomen pietatis potestatis saith Tertullian an engagement to piety as well as a title of authoritie and speakes their duty to be above the people in holiness as well as honour in goodness as well as greatness Besides piety and Religion is necessary in a Magistrate that he may as he ought rule in the fear of God as David saith 2 Sam. 23. 3. This will make him just to others humble in himself faithfull in the discharge of his calling and particular trust conscientious in his actions and it will keep Magistracie from degenerating into Tyranny command the peoples obedience and beget in them reverence and awfull respects to their Superiours and promote the happiness and security of Government most of which you have excellently expressed Deut. 17. 10. Besides there is no such cement and sure tie of affections and love between Magistrate and people as Religion is none so fit to rule others as those in whose souls piety and the fear of God rules and beares sway Observe what Moses saith to the people Deut. 1. 13. Take ye wisemen and understanding and known among your tribes known for Religion and the fear of God The great duty of Magistrates is to appear against and discountenance sin in others which an ungodly Magistrate will never do to the purpose Nothing makes publick persons more fearfull to appear against sin in others whether Ministers in reproving or Magistrates in punishing then guilt at home fearing lest as the Apostle saith Rom. 2. 1. wherein they judge others they should condemn themselves seeing they themselves do the same things But if all this prevail not if neither the honour of God nor their own good yet tenderness and pity to the people under them should prevail upon them to be religious lest their sins involve the people in publick misery as the sins of Magistrates oft do Quicquid delirant Reges c. Seventy thousand of the people died for Davids sin in numbring them 2. Sam. 24. 15. Therefore if Magistrates regard either Gods glory their own happiness or their peoples safety they must write after Joshuaes copy viz. piety towards God That is the first as parts of or helps to this piety II. His diligent study of the word of God For questionless what was Gods command to him was his practise and that ye may see Joshua 1. 8. An excellent employment a most proper exercise for a Christian Magistrate which therefore we have under the divine command Deut. 17. 18 19. The Magistrates power is not absolute and arbitary but limited and contracted and the exercise of this power should be answerable to and regulated by the rule of the word of God not by emergencies of State or the like but by the word Their laws are unjust their power is pernicious their commands tyrannical if the one enact or the other impose a thing contrary to the word It was the just commendation of Alphonsus king of Arragon that he conversed much with the word of God which he perused ten times over with a Comment It is the Magistrates dutie to maintain and propagate the true worship and service of God as I shall shew more anon But how to distinguish the true worship and service of God from idolatry or superstitious worship can be known onely by the word of God in which God hath laid down a platform and Idea of the true manner how he will be worshipped III. Prayer and devotion to God God when he gave Joshua his charge Josh 1. 2. bad him Arise c. Surge Videtur Joshua in oratione jacuisse saith Ferus upon the place Prostration was then the usual posture of prayer A duty well becoming a Christian Magistrate which David knew well and therefore resolves Evening and morning and at noon to pray and cry aloud unto God Psal 55. 17. It is reported of Charles the fifth that he was so frequent Gâ—rard pag. 786. in his devotion that his Courtiers were wont to say Quòd saepiùs cum Deo quà m cum hominibus loqueretur That he conversed more with God then with men And truly they who
Church Micah makes himself Idols and an Ephod and Teraphim and consecrates one of his sons for his Priest Chap. 17. 5. and then the cause of all this is expressely set down ver 6. In those days there was no King in Israel but every man did that which was right in his own eyes It is controverted what time all this fell out Josephus is of opinion that Fâ—ruâ— p. 472. this Idolatry fell out presently after Joshuaes death before there was either Judge or King in Israel And you may observe how the Religion of Israel decayed upon the loss of a good Magistrate as after the death of Gideon Judg. 8. 33. and after the death of Joshua in this Chapter ver 11 12. who whilest he lived had such an influence upon them that the people served the Lord all the days of Joshua and that 's the second thing The influence of a good Magistrate upon Religion Thirdly The charge and duty of a good Magistrate To uphold religion and the worship of God which must bee understood I. Not of the immediate exercise of the publick worship of God as preaching or administring the Sacraments This is not the Magistrates duty as Theodoret tells us of Theodosius the Emperour who Theodoret. l. 5. cap. 16 17. when he would come to have encroached upon some acts of worship peculiar onely to the Priest S. Ambrose made him this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His scarlet made him a Magistrate not a Minister These are acts of office and belonging to Ministers as a peculiar and distinct function from Magistracy Therefore for them to engage in these is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be busy bodies in other mens matters But II. Their charge is to uphold the Ordinances and to propagate and countenance the publick worship of the true God and preaching of his word Jehoiadah when he anointed Joash gave him the Book of the law to keep 2 King 11. 12. as minding him of his duty in taking care for Religion and the worship of God This is that which was prophesied of Gospel-times Esay 49. 23. Kings shall be thy Nursing-Fathers and their Queens thy Nursing-Mothers c. And in discountenancing all false worship of God This hath been the constant practise and the deserved glory and praise of good Magistrates as it was the glory of Jehoshaphat that he sent out Levites to preach in Judah and Princes to protect and countenance them as you read 2 Chron. 17. 7 8. Non enim usurpârunt sibi functionem alienam saith Lavater Therefore they did not preach but through Lavater in locum the zeal of that good Magistrate were sent to provide that the word of God might be upheld by the civil authority So he that shall read 2 Kings 23. will evidently see Josiahs care for Religion in his destroying Idolatry and providing for the teaching of the law Hezekiah provides for the keeping of the Passover 2 Chron. 30. 1. Darius makes a publick edict that the God of Daniel onely should be worshipped Dan. 6. 26. And to name no more Joshua here what care did he take for the worship of God See how he exhorts the people to it Josh 24. 14. And this is the duty of every good Magistrate upon a fourfold account 1. To secure the peoples obedience Observe how ready an obedience the people gave to Joshua Josh 1. 17. According as we hearkned unto Moses in all things so we will hearken unto thee c. And truly I think there is no more effectual means to keep the people in obedience then to uphold the Ordinances For the word of God where it converts not it oft civilizeth and layes a restraint and curbe upon mens Spirits It takes cognizance of and reproves and censures those sins inward lurking sins which the civil sword cannot reach Si vis omnia tibi subjicere subjice rationi saith Seneca Seneca Epist 17. I will say Pietati They will be more readily subject to the Magistrate who are kept in subjection to and compliance with the Ordinances of God It was a notable trial which Constantine made Euseb l. 1. c. 11. de vita Constant of his subjects He pretended that those who would sacrifice to the Idol gods should secure their preferments at Court and those who refused should forthwith be banished and stript of their preferment A great part not knowing the Emperours design complyed with the Heathens Idolatry whom presently the good Emperour caused to be excluded from the Court giving this reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. How shall they ever keep their fidelity to me who have already cast off their religion to God And our own sad experience tells us he is wilfully blinde that sees it not that the Magistrates have no greater enemies then those who have thrown off the publick Ordinances and service of God and are crept into houses Their pretence is against the Ministry but they are enemies to the Magistracy As I am informed some scattered papers have been in this Town to that effect and they can spit damnation in the Magistrates as well as in the Ministers faces They pretend to be onely against bad Magistrates and they would have the civil sword onely in the hands of the Saints but then the next thing is they must be accounted the onely Saints so that the design is either no Magistracy at all or else they are the onely Saints forsooth must have it And truely this would be no other then to put the sword into mad-mens hands 2. To preserve the peace and safetie of the Nation This is the Magistrates duty called therefore Sheilds Psal 47. 10. and Foundations Psal 82. 5. Both speak defence and protection Which sure is most effectually consulted by upholding the publick Ordinances and worship of God The two pillars Jachin and Boaz that is Establishment and strength proceeded from the Temple 1 Kings 7. 21. The true worship of God is the Nations security The Philosopher among those things without which a Common-wealth cannot long subsist reckons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The care of Religion Troy Arist Polit. lib. 7. cap. 8. was safe while the Palladium was preserved but when in the Trojan-war that was taken the citie soon after was stormed While Magistrates endeavour to keep up the publick exercises of Religion they do the State the best service that can be Thus they interest God and his providence his glory is wound up in their good so long as Religion is consulted Livie tells us it was a custome of the Romanes Liv. lib. 1. Decad. 3. when they besieged any city Quibusdam sacris evocare genios loci tutelares nè eorum conatibus obstent To endeavour to get out their tutelar gods lest they should hinder their design Religion and the service of God is the protection of the Nation Socrates saith that any one who considers it may easily observe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat. Praesat ad
convince me of the truth of it or else I may with the same easiness say It is from Satan and this conviction can be made no otherwise but by Scripture which is the most infallible ground of truth What the Pharisees said of Christ we may truly say of our late pretenders to Enthusiasmes and Revelations We know not whence he is John 9. 29. They may be from Rome as it is more then probable some of them are or whence soever they come certainly not from God if they disown the voice of God in the Scriptures Wherefore my counsel to you shall be that of S. Paul to the Thessalonians 2 Thessal 2. 2. Be not soon shaken in minde nor be troubled and in 2 Tim. 1. 18. Hold fast the form of sound words And this will be usefull thus First Then make your last appeal to Scriptures in matters of faith The Papists appeal to uncertain traditions the Enthusiast to deluding Revelation let us to the Scriptures for this is both the precept of God and the constant practise of the Scriptures To the Law and to the Testimonie Esay 8. 20. So our Blessed Saviour always appeals to the Scriptures as in the business of the Resurrection Matth. 22. 29. And to prove himself the Messiah he appeals to Moses and the Prophets Luke 24. 26 27. Thus the Apostles though acted by the same infallible Spirit yet always appealed to Moses and the Prophets so did S. Peter Acts 2. 25 31. and from thence did Apollos confute the Jews Acts 18. 29. and so Paul to prove the resurrection of Christ in Acts 13. 23. So then my brethren appeal not to the judgement and testimony of man what he saith as S. Cyprian was much delighted with Tertullian that he was wont to say Da magistrum nor to the dictates of dark reason but to the infallible Testimonie of the Scriptures and attend to Gods voice in them Secondly See here the ingenuous boldness and confidence of truth that dares appeal to Scripture Christ was confident of his cause and therefore declines not the test of Scriptures Search them saith he as if he had said If they do not testifie of me then do not acknowledge me It argues a timorous diffidence and consciousness of men when they like not to be tried by the word of God as in the Papist who appeals from the Scripture to traditions and it speaks the errours of those Revelations which will not subscribe to be tried here you may safely reject that doctrine as erroneous which will not be weighed in the ballance of the Scriptures or if it be weighed there proves light and wanting Tertullian of old notes that Hereticks were lucifugae Scripturarum As blear eyes decline looking upon the sun so corrupt doctrines the light of the Scriptures Thirdly Embrace and entertain nothing as saving truth which will not bear the test of Scripture It is one use of Scripture to be profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 3. 16. to confute and silence heresie and errour and what-ever the Scripture reproves is such Be not imposed upon by the proud imperious dictates of men nor deluded by the pretences and delusions of Satan and his instruments but let this be your rule to try by Fourthly In all your doubts consult the Scriptures So did David in Psal 119. 24. He made the Testimonies of God his delight and his counsellours to enform and resolve him and that 1. In doubts of the head for reformation this is one excellency of the Scriptures to make wise the simple as in Psal 19. 7. Scripture sayes the Apostle 2 Tim. 3. 16. is profitable to inform the judgement and by this did David become wiser then his teachers 2. In doubts of the heart for consolation That was one end of Gospel-revelation that we through patience and comfort of the Scripture might have hope Rom. 15. 4. And so David found the statutes of God to be the rejoycing of his heart Psal 19. 8. In inward doubts of conscience have recourse to the Scriptures there thou mayst finde those cordial promises which will put joy and gladness into thy heart In thy duty consult the Scripture which will direct thee In thy troubles to comfort thee In thy fears to support thee In all thy doubts to comfort and resolve thee So much for the words considered Relatively Secondly Absolutely in themselves And so they will fall under a double consideration too First As taken by way of Concession Indicatively and so Beza Camero Paraeus and others understand them and so also they speak I. Our Saviours commendation of these Jews as diligent searchers into Scripture Or else II. His discommendation of them and reproof and that 1. either of their ignorance that notwithstanding they did search into Scripture yet they attained not to the knowledge of him as the true Messiah that though they had frequently Bibles in their hands yet they had not the word of God dwelling in their hearts Or 2. of their malice that notwithstanding they searched the Scriptures which did so evidently testifie of Christ yet they maliciously rejected him and would not come unto him that they might have life as in vers 40. Secondly As taken by way of exhortation Imperatively speaking a command to all to search the Scriptures And I shall take it in this second acception it being the drift of a great part of this chapter to exhort these Jewes to hear the word of Christ and Paraus himself acknowledges that uterque sensus est pius commodus And thus taken there are three things considerable in the words First The nature of the duty expressed in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly The universality of the dutie and that is double I. Of the Persons engaged in it expressed indefinitely II. Of the Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is all Scripture Thirdly The motive and arguments of the duty and they are two I. The benefit of Scripture-search Ye think ye have eternal life in them II. The object of Scripture-discoverie that is Christ they testifie of me All which particulars may be reduced to this one general Observation That Scripture-search is a duty every Christian ought to be engaged in Or thus It is the duty of every Christian to search the Scriptures In the handling of which observation this method shall be observed First To shew the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Secondly What searchers of Scripture Christ here points at Thirdly The universality of the duty Fourthly The grounds of this search Fifthly The Application First To shew the importance of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word signifies such a search as diggers in mines make for gold and silver in the earth and implies five things I. A valuation and esteem of the Scriptures He that digs in a mine for gold evidences his valuation of it otherwise he would never dig for it so searching of Scripture speaks an high estimate and prizing of Scripture Such
new Testament to which both Christ and the Apostles oft send Christians and blame them for their ignorance in them Luke 24. 25. Then he said unto them O fools and slow of heart to believe all that the Prophets have spoken c. Therefore it was the constant practise of Christ and his Apostles to assert their authoritie and confirm their doctrines by the old Testament as in the Text here and he grounds these Jews unbelief upon their not believing Moses verse 46 47 For had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his writings how shall ye believe my words Where Christ confirms his doctrine by Moses who wrote of him This was the Apologie S. Paul made for himself and his doctrine in Acts 26. 22. So our Saviour proves the doctrine of the resurrection by Moses Matth. 22. 31. and the doctrine of his sufferings and resurrection Luke 24. 44 45. And the truth is much of Gospel-doctrine can neither be understood nor proved without the old Testament as that of the Israelites in 1 Cor. 10. 1 2 3 4. whence should Christians understand that but out of the historie of Moses of the Manna the cloud the sea and the rock and especially the epistle to the Hebrews without an exact knowledge of the legal sacrifices priesthood and the like and the lives of the Patriachs mentioned Heb. 11. VI. And lastly To convince the Jews of the truth of Christ our Messiah and satisfie Christians in their temptations concerning it as the fulfilling of the Prophesies the realizing of the Types concerning Christ This Apollos found to be the most convincing way to confute the Jews Acts 18. 28. And there is no other possible way to effect this for the New Testament they reject Reason is no competent judge and cannot fathom the depths and mysteries concerning Christ nor judge of the true Messiah nor can you convince them by the miracles of Christ for they deny them or else impute them to Beelzebub If we would convince them then we must build upon some Principles which they grant otherwise they deny the whole therefore the only way to convince them is to shew the conformitie and agreement of all Christs doings and sufferings to what the Prophets of old foretold of the true Messiah Which course our Saviour himself took to prove himself the true Messiah Luke 24. 44. and therefore the search of the old Testament is much conducible to the strengthning of our faith in Christ against the Jews For when we consider the exact Prophesies of the time of Christs coming Gen. 49. 10. and while the temple stood Hag. 2. 7. the place of his birth by Micah chap. 5. verse 2. born of a virgin Isai 7. 14. the miracles to be wrought by him Isai 35. 5 6. his passion and sufferings Isai 53. these are sufficient when we finde them so punctually fulfilled in Christ to strengthen our faith in him and to convince the Jews of their desperate unbelief therefore those who deny Christians the use of the old Testament rob them of their weapons whereby they should contend for the faith and fight against the enemies of Christ the Jews Fourthly The grounds of this search And these I shall reduce to these four heads I. The Scripture-fulness and sufficiencie and this is clear in the words of the Text In them you may have the knowledge of Christ and eternal life Where we may consider 1. It is a full and perfect foundation of faith as containing all things necessarie to be believed either expresly or by convincing and undeniable consequence So full and perfect it is that it needeth not to be eeked out with unwritten traditions or pretended enthusiasmes and revelations That tradition which brings down and conveys Scripture-truth to us through the successive ages of the Church we cannot cast out but acknowledge as an eminent instance and testimony of Gods Providence and in this sense the Church is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3. 15. the pillar and ground of truth In sensu forensi c. Not that it contributes authority to them And in this sence S. Augustines Non credidissem may go for good and currant Divinitie because we could not have had them else So for revelation we acknowledge a spiritual revelation to understand which the Apostle prays for Ephes 1. 17. but any thing additional to Scripture-truth we reject as detracting from the wisdome of God and his revealed truth Observe we what the Apostle saith Gal. 1. 18. If we or an angel from heaven preach any other doctrine He does not say Contra against but praeter beside saies Paraeus Here is enough to bring you to salvation else S. John was out who tells us These things are written that you might believe and believing might have life John 20. 31. and if not sufficient we may say as the disciples Matth. 26. 8. To what purpose all this but when God himself sends us To the Law and to the Testimony Isai 8. 20. and Abraham sends the rich man's brethren to Moses and the Prophets Luke 16. 29. it intimates that here is enough which if known and practised is able to keep them out of hell 2. A full and perfect rule of righteousness No duty which can concern any man in any relations either to God or man but you may have full direction for it in the Scripture Those three words of the Apostle speak the whole duty of a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soberly righteously and godly Tit. 2. 11 12. When the Lawyer came to tempt our Saviour with that question What shall I do to inherit eternal life our Saviour sends him to the Scripture What is written in the law How readest thou Observe we what Wisdome saith Prov. 1. 9. My son if thou wilt receive my words and hide my commandments with thee shalt thou understand righteousness and judgement and equitie yea every good path Art thou a Magistrate Scripture tells thee how thou must rule in 2 Sam. 23. 3. He that ruleth over men must be just ruling in the fear of God Art thou a Father Scripture directs thee in that relation to thy children To bring them up in the nurture and admonition of the Lord Ephes 6. 4. Art thou a childe Scripture tells thee how to carrie thy self in that relation Ephes 6. 1 2. Children obey your parents in the Lord for this is right c. Art thou a servent Scripture tells thee how to behave thy self in that condition Ephes 6. 5 6. Servants be obedient to them that are your masters according to the flesh c. Art thou a Master of a family Scripture shews thee how to behave thy self in that relation Ephes 6. 9. And ye Masters do ye the same things unto them forbearing threatning c. In a word here is direction for every Christian in every condition and relation in which the Scripture is able
to make him throughly perfect 2 Tim. 3. 17. Nay it is so perfect a rule that the most specious observances and most glorious performances and most exact works are no way acceptable unto God if not commanded in and regulated by this word They may have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of wisdome in will-worship as the Apostle speaks Coloss 2. 23. to the pleasing of men but not to the glory of God God gave Moses a pattern for making the Tabermacle and David of the Temple God hath set us a perfect rule of worship and holiness in his word and nothing pleaseth him but what is according to that rule When our Saviour told the woman of Samaria John 4. 22. We know what we worship We that is the Jews the ground sure was because the Jews had a particular appointment of God for their worship which the Samaritanes had not Therefore nothing must be imposed upon Christians as obligatory to conscience though something for order and decencie 1 Cor. 14. 40. as Divine commands or as the immediate worship of God or as duties essentially necessary in order to salvation This is justly abhorred as the Tyranny of the Church of Rome and as an infringement of Christian libertie and as a detracting from the perfection of the word of God Non ex arbitrio Deo serviendum est sed ex imperio What Tertullian saith of the Heathen worship I shall say of all will-worship which is besides the word of God Ex religione superstitio compingitur eò irreligiosior quantò Ethnicus paratior Men in this case are laboriously superstitious and take a great deal of pains to be irreligious It seems to be a strange expression Hos 8. 14. Israel hath forgotten his maker and buildeth temples but sure the reason is because God had appointed but one Temple To be righteous without or beyond the word of God is to be righteous overmuch and to make our selves over-wise indeed wiser then God himself which is forbidden Eccles 7. 16. Be not righteous overmuch neither make thy self over-wise why shouldest thou destroy thy self To offer to God observances not prescribed in his word is but with Nadab and Abihu to offer strange fire unto the Lord Levit 10. 1. strange because God had not commanded it The use whereof before we pass further shall be First An encouragement to search What encouragement must it be to men to dig in a mine when they may finde a fulness of what may supply all their necessities there is such a fulness in Scripture-mines Doest thou want information in matters of faith Here is a fulness of Saving truth Or doest thou want direction for thy life and walking with God here is a perfect rule of holiness Secondly When you have searched it walk according to this rule Take the word of God to regulate your lives by this is an evidence and note of a true upright sincere Christian to take the word of God as his rule So David describes them Psal 119. 1. Blessed are the undefiled in the way who walk in the law of the Lord that is a note that they are undefiled upright and sincere This evidenced Jobs uprightness Job 23. 10 11 12. And yet how few walk by this rule some by the fashions of the world custome and example of others education the invention of men and the like but David had another rule Psal 119. 113. I hate vain thoughts but thy law I love And there is a new lately unheard of generation now start up who neglecting the Scriptures pretend to be wholly led and guided by a light within them Let us if you think it worth the while examine this opinion and I think it may be confuted sufficiently by Mat. 6. 23. If the light that is in thee be darkness how great is that darkness Whence these things are obvious to be collected 1. That it is possible the light within a man may be darkness as the light which the Heathens had within them was who had their understanding darkned Ephes 4. 18. and as the light of every natural man is I Cor. 2. 14. 2. That if it be so it is a miserable darkness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How great is that darkness that is he that followeth such a light is in a lamentable deplorable condition as he that followeth the light of some Meteor in the night which leads him into ditches 3. This light within as being every mans pretence and in most men a false light and in one contrary to another must be tryed and then presently it supposeth some certain rule by which it must be tryed otherwise we shall never be secured from delusion and errour and this rule can be no other then the infallible word of God All that light is darkness which is not lighted at the Lamp of Scripture so the Prophet Isaiah tells us expresly Isai 8. 20. If they speak not according to this word it is because there is no light in them Therefore as David so all Christians should walk by that light Psal 119. 105. 4. If this opinion supposeth a light naturally set up in every mans soul which by following its direction may bring them to heaven then this is plain down right Pelagianisme and speaks the grace of God needless and tells God that he was at an unnecessary expence of wisdome and mercy when he gave us Scripture which the Apostle tells us is onely able to make us wise unto salvation in 2 Tim. 3. 15. 5. God hath no where commanded us to walk by any such rule as a light within By the Prophet David he sends us to his word Psal 119. 9. Wherewith shall a young man cleanse his way by taking heed according to thy word and S. Paul would have all walk by the same rule Phil. 3. 16. 6. Suppose it a true law and light an effect of regeneration yet not a rule because imperfect for still the Prophet remits us to that law written in the volume of the book of God Psal 40. 7 8. and by it it does evidently appear that there is no law or light within the heart to be accounted of but what is agreeable with and consonant to the law written in the volume of the book But however be it what light it will be which these pretend to walk by I shall demonstrate to you that those are not in the light but in darkness from 1 John 2. 8 9 10. And certainly into the number of those whom the Apostle there mentions it is no uncharitableness to put these whose constant practise is to spit hell and damnation in every mans face though such as walk holily and umblameably But you will say Is not every man concerned to follow the light and inward guidance of his own conscience I answer No unless his conscience be rightly informed and regulated by the word of God For conscience is but Regularegulata and though he cannot disobey a false light of conscience without sin
dangerous But because many things may be pretended for the neglect hereof I shall remove a scruple or two First Object Say some I am unlearned I cannot search into it Answ To this I answer I wish thou wert learned and able to read they self but then know thou oughtest so much the more carefully to attend and conscienciously wait upon the publick reading of the Scripture in these publick assemblies This hath been the constant practise of the Church in all ages as is evident partly in Luke 4 16 17. and partly in Acts 13. 15. where you see in both places it was the usual custome to have the Scriptures read in their publick assemblies and after reading followed preaching The ground whereof was surely as to preserve the purity of Scripture-doctrine in the Church that the people hearing the word so frequently read might not be imposed upon by errour or delusions of men so also for the profit advantage and edification of those who cannot read or search the Scriptures and that the preaching of the word might come with more light and power upon their hearts If you cannot read your selves get others to read unto you and be you so much the more in prayer and meditation Second Object I have so much employment in the world that I have no leisure to search the Scriptures If I should privately search Scripture and attend frequently upon the preaching of the word it would set me behinde hand in the world and hinder my thriving Answ I answer This is much what the Apologie that those made who pretended their farms and oxen as an excuse for not coming unto the wedding Matth. 22. But Christians break through your worldly employments prefer God before the world and your souls before your bodies an act of Religion before all worldly business and believe it you will be no losers by it God will succeed and bless your labours more Never was any man a loser by his Religion See what God promised to the lews Exod. 34. 24. that He would secure their land for them while they went up to Jerusalem to worship the Lord. And what our Saviour said to the Disciples Luke 22. 35. When I sent you out without purse and scrip and shoes lacked ye anything Thou pretendest no leisure the truth is Non parùm temporis habemus sed multùm perdimus saies Seneca Yes we have time enough but we loose too much of it Thou hast no leisure for this but Art thou at leisure for thy pleasures and not for Religion for the world and not for God for shame cheat not your own souls with such vain pretences but as thou desirest the knowledge of Christ here and the enjoyment of Christ hereafter be consciencious in this duty of Searching the Scriptures Use Third It reproves those who believe not this truth that the Scripture is the word of God But you will say This concerns not us Go charge the Turks and Indians with this No my Brethren many of our selves here are guilty of this for though mens mouths profess it yet their hearts deny it as the Apostle speaks of some In words they profess God but in works they deny him Tit. 1. 16. Did men really believe the corruptions of their natures and their constant liableness unto wrath would there be so much pride so much confidence in sin Did men really believe that of every idle word they must give an account would there be so much idle frothy ungodly profane lascivious talking and discourse Did men believe the Apostle Gal. 5. 19 20 21. that all those vices there rehearsed were the works of the flesh would those sins so much abound Did men believe that they who did no wrong to their neighbour should enter into and dwell in the Tabernacle of God Psal 15. 1 5. would there be so much oppression and extortion Did men believe that God will come in flaming fire to render vengeance upon all them that know not God and obey not his Gospel as in 2 Thess 1. 8. would there be such a contented wilfull ignorance of God Truth where it is effectually entertained will have an influence upon the life How do most men hold Gospel-truth in unrighteousness as the Apostle saies the Gentiles did the light of nature Rom. 1. 18. so these with-hold Gospel-truths for certainly wickedness in the life speaks an ineffectual entertainment of the truth Use Fourth It condemns those who do not value and prize the Scripture How did the Heathens prize their Oracles yet the generalitie of Christians do not prize these Oracles of God as the Apostle calls them Rom. 3. 2. Three things there are that make this out unto us 1. Mens wilfull and contented ignorance of Scripture What things we prize we search into How does the Scholar pry and search into those notions he affects and values So would men do if they did value and prize the word aright but the contrarie to this rather is evident by their language Depart from us for we desire not the knowledge of thy ways Job 21. 14. II. Mens weariness in searching the Scripture What things we prize in the search of them we finde delight but how are men tyred at a Sermon or Sabbath in which the Scriptures are read Is not the language of those Israelites in Amos 8. 5. the language of too many among us When will the Sabbath be ended c. Men are sooner weary of this then any other III. Mens seldom discoursing of Scripture As they said to Peter in another case Matth. 26. 73. Thy speech bewrayeth thee so mens speeches bewray their want of affections to the Scriptures The Scholar upon every occasion is discoursing of those notions which he prizeth but men are far more wise to discourse of the world then of heaven and heavenly things Use Fifth Of exhortation That you would endeavour to get your faith well grounded in this fundamental truth that neither Satan tempt you nor men dispute you out of it for till then I. Your faith will be uncertain and weak as a building without a foundation as a ship without ballast or anchor soon tossed and ship-wrackt and this we may think is the cause of most mens Apostacie in these declining times II. Your lives will be but loose If you be not throughly convinced of your dutie of walking by Scripture-rule you will walk at uncertainties and so amiss III. Your comforts weak if not grounded on Scripture-promises This is one main reason why mens comforts ebb and flow so much they are not grounded on a sure belief of Scripture and if once your faith in this truth waver the foundation of your comfort must needs be shaken For the attaining whereof I can give you no better direction then that you Pray earnestly for the Spirit that he would please I. To open the eyes of your minde illightning and irradiating the understanding to see those arguments and evidences of this truth which lie in the Scriptures So S. John tells us I John 2. 26. These things have I written unto you that no man seduce you And without this all other arguments will be ineffectual to the begetting of a saving and through belief of this truth As Agar when her eyes were opened saw a well of water Gen. 21. 19. so there are arguments to evince this truth sufficient in the Scriptures but they will never be brought home to the soul with a full conviction till the Spirit open our eyes to see them for this is one end why the Spirit of God is given to us and received of us that we may know the things that are freely given unto us by the Spirit of God as in I Cor. 2. 12. 2. To remove that natural enmitie and prejudice that we have against an effectual assent to the Gospel and so sanctifie our hearts as to make it close with and heartily embrace it as the truth and word of God Truth resists our corruptions and they it What is the great Gospel truth but Christ his coming to undertake as our Jesus this we cannot savingly assent unto but by the Spirit as in I Cor 12. 3. No man can say that Jesus is the Lord but by the Spirit Corruption fills the soul with prejudices against the truth The Philosopher observes that the Mathematicks though abstruse in themselves are sooner learnt by a young man dissolute and that hath not tamed his passions then morality because those being mere speculations bring no oppositions to his lusts which the precepts of morality curb and restrain So mens corruptions and unsubdued lusts prejudice the soul against the belief of Gospel-truth which the sanctifying work of the Spirit doth subdue and remove and so disposes the soul for the entertainment of the truth of the Gospel as we see in S. Paul who having his lusts subdued once came to preach that Gospel which before he had persecuted FINIS