not perform it And Psal 56.4 In God I will praise his word And Psal 60.6 7. God hath spoken in his holiness I will rejoyce c. In a word It 's to little purpose to the children of God in a waiting posture to offer to be acquaint with the Word and make use of it except they lean their weight on it and be determined by it otherwise a man may sâ—arve beside his allowance he may see enough in the Bible to make him up and yet not be the better of it because he will not captivat his sense reason and carnal imaginations to credit and lay weight on it But to press and follow this forth I proceed to the 3d thing I proposed to be spoken to in this Head of Doctrine and it is the main thing to the end we may lean weight upon the Word and it may put an end to all controversies that may arise in our bosoms we would fix this principle that the Word of God is of Divine Authority and of infallible verity and certainty That 's a Principle a man that would live by Faith must fix that as it is Tit. 1.2 The Scriptures are the word of him that cannot lie Here it is that Faith resolving to wait on God must begin his exercise to fix this well that the Scriptures and the Doctrine contained therein are the Word of the faithful God that they are of infallible verity and Divine Authority and therefore when the Apostle 2 Pet. 1.19 is pressing upon believers to take heed to the Scriptures as a more sure word of prophecy than the voice that came from heaven He intimats in the two following Verses that that will be to no purpose except they know first that no prophecy of the Scripture is of any private interpretation The meaning whereof is not that privat spirits must not Expone or give the sense of Scripture for the Passage speaks not of the interpretation or giving of the sense but of the authority of the Scripture In which sense Prophets were inspired to reveal the Word of God and his will betwixt him and men as Aaron was betwixt Moses and Pharaoh when Moses was unto him as a God as the Heathen Sybills werâ— called Deorum Interpretes and so the meaning is that the Scriptures are not of any private inspiration by men but from God as is contained in the reason which he gives in the next Verse For the Prophesie came not of old time by the will of men but holy men of God spake as they were moved by the Holy Ghost These sure words of Prophecy â—ould he say to which I invite you to take heed are of Divine Authority spoken by holy men as they were inspired by the Spirit and his ye must know and believe ere ye can receive light and comfort from them Hence Paul dealing with Agrippa Act. 26.27 presses him to look to the Scriptures Divine Authority as being a solid ground of Faith King Agrippa believest thou the Prophets I know that thou believest he threaps upon him that he believed This Principle being necessary to be fixt our work in fixing it might soon be at an end if we were quit of the wicked and perverse clamours of Papists who expecting little kindness of the Scriptures as I asserted the last day are in tops with it at every bout they will have none to read the Scriptures without their licence and when they are read they will not have them a perfect rule for Faith and Manners without their traditions not will they grant that they can be understood without their interpretations And in the point I am upon they will not have the Scriptures to be of Divine Authority in respect of us what ever Authority they have of themselves more than the Fables of Aesop without the testimony of their Church so blasphemously speak they against that Scripture from which they expect so little friendship For us we acknowledge it is a mercy that there is a Church to hand down the Scriptures to us and that we have the testimony of the Church by her Ministry 〈◊〉 sure that testimony is not from the Romish Church only The Ancients when they speak of Testimonies concerning the Doctrine of the Scriptures adduce the Testimony of the Romish Church being then Orthodox only among other Churches and there are many other Churches beside the Protestants who acknowledge the authority of the Scripture and yet do not acknowledge the authority of the Church of Rome such as the Grecian Ethiopian Armenian Churches and others whatever the Church do in asserting the Authority of the Scriptures she is in that like the woman of Samaria Joh. 4. Who testified to the Samaritans concerning Christ saying Come see a man that told me all that ever I did is not this the Christ but when they came to him on her information they said Now we believe not because of thy information and saying for we have seen and heard him our selves and know that this is indeed the Christ the Saviour of the world They founded not their faith on her Testimony though that was inductive to their meeting with Christ but ascended to their own perswasion which was founded on their hearing of him themselves But to batter out this a little which ye may have to do with ere long to let you see that the Scripture must not subject its authority to the Roman Church I shall speak a little to these four 1. I enquire whether they have given this Testimony or not Further Whether it be arbitrary for them to give it or not if it be arbitrary and the Word have no Authority but at their pleasure they put a cheat upon the World by asserting the authority of that which hath no antecedent authority in it self But if it be not arbitrary but they are bound to give it and have given their Testimony already as Pope Innocent long ago pronounced his authority in his Decretal concerning the Scripture Then they can no more be heard pleading against the Authority of the Scriptures determining in these Controversies that are betwixt them and us 2. Who gives this Testimony The Pope or his Counsel or both Again How came they to give this Testimony They are perswaded or not perswaded are they not perswaded and yet give it then are they the grandest cheats in the world If they are perswaded how came they to that perswasion If they go up to the Church preceeding how was that Church perswaded and let them ascend as far as they can ascend they must still fist at some who were perswaded of the truth of the Authority of the Scriptures without any antecedent Testimony of the Church as for Revelations witnessing the Divine Authority of the Scriptures they will not pretend to them they call us Enthusiasts though falsely on that account and if they had that perswasion from the Scriptures themselves why may not others having the Spirit of God discern that Divine Authority of
and soberly shall find that there are as many Characters shining in the Scripture it self as may refresh and satisfie him and all those who have their all in God God bless his Word to you for Christ's sake SERMON XXVIII Psalm 130. Verse 5. And in his word do I hope A Person without skill will readily mistake the best contrivances whoso without skill should look slightly upon a man building an House and digging very deep to seek a sure foundation for it whereby a great part of his expenses and pains is hid under ground would they not be ready to go and count that great cost but when the foundation is well laid the superstructure will stand the better So may it be with many in reference to the purpose I am now upon needy bodies would fain have something presently to fill their mouth they are not for frist but little do they consider that the Doctrine of this Text lays the foundations that cannot be destroyed The foundation of all their other food that they get from the Scripture and because this foundation is not well laid other things relating to their cases in the superstructure proves slipâ—y I am now upon the great Task of the Psalmist here waiting for God I have shewed the necessity of Faith and Hope for that undertaking the fastning of Faith and Hope in waiting on its sure ground the Word of God And I have laid before you the necessity of being acquaint with the Scriptures that it is your duty to be determined by the Scripture and to judge of all things according to the verdict of the Word and in prosecution of that I am led upon this great Truth That the Scriptures are of Divine Authority they are the Word of God I laid by the pretence of the Romish Church to assert the Authority of the Scriptures whose principles lead men in the matters of Religion to a labyrinth of unextricable uncertainties Now it would remain that I should hint at some things to clear the Divinity and Divine Authority of the Scriptures and the Doctrine therein contained not to Atheists to Whom I spake a word in the close of the mornings Exercise but to sober minded folk who would fain have their Faith helped in that concern and as the last day I recommended your Bibles to you to be made more use of that ye might have the word dwelling richly in you So this day I would recommend to all to take another and a better look of their Bibles that they may see them and the Doctrine held out therein clearly and distinctly to be Divine One word I premit which would lead me to that I would speak to here and ye will find it Psal 119.152 You read it in your Translation Concerning thy testimonie I have known of old that thou hast founded them for ever but the Original reads it word for word thus From thy testimonies I have learned of old that thou hast founded them for ever wherein ye may take notice of these three 1. What he learned concerning the Scriptures that God had founded them for ever that is That they were and are an unalterable and everlasting foundation of Faith having a Divine Authority stamped upon them 2. When he learned this of old not only from experience but he learned it as the first principle he had drunken in That was would he say the A B C. of my Religion a Peter hath the word in that forecited place 2 Pet. 1.20 Know this first c. 3. Whence he learned this From thy testimonies I learned it saith he I needed not another evidence thy Testimonies when my eyes were open discovered to me their divine authority and infallible verity Hence ye may gather that which I closed with in the morning That if ye suppose the Historical verity of the Scriptures they will prove their Divinity to any who have the Spirit of God or to any who receive the Scriptures as a true History the Scriptures themselves will prove themselves to be Divine Writings So here ye have 1. The Historical verity of the Scriptures supposed 2. Their Divine Authority proposed and 3. The necessity of the Spirit to discern that 1. I suppose that men receive the Scriptures as a true History that is that men will give that credit to the Word that they give to any common History handed down to their days to wit that there was such a Nation as Israel that there was such a man as Moses that gave them Laws that was instrumental in working miracles in bringing them out of Egypt and in the Wilderness that there was such an one as Jesus Christ that preached in Palestine was crucified at Jerusalem that he had twelve Apostles that followed him c. This is to be supposed in this inquiry concerning the Authority of the Scriptures neither is it irrational to suppose it Though there be no vestige of that antient City of Troy now yet who doubts but such a City was And that Homer wrote not a meer Romance whatever Poetical enlargements he has when he wrote of it Who doubts of Alexander the Great though his Empire be now gone and that Q Curtius wrote of him Who doubts of the Roman Wars and that Titus Livius wrote of them when men get these Books in their hands they look not on them as fables and if so how rationally do we plead that the like Credit be given to the Scriptures that they may have the like acceptance if any account this irrational he must grant that he will not believe any thing done before his own time nay that he will not believe any thing done in his own time if he see it not done with his eyes and thus a man questioning the Historical verity of things should nonpluss himself with absurdities and declare that he were fitter for a Bedlam than to be Disputed with But 2. This being supposed there is their Divine Authority proposed to be spoken to the Scripture it self will prove it self a true Divine word they often do solemnly declare they are of God that God spoke them to Moses the Prophets and assert that what they spoke are the truths of God and that they do not cheat in this assertion whoso will go through the Characters of the words Divinity they will be convinced of it But a man falling on that subject must say as Psal 106.2 Who can utter the mighty acts of the Lord Who can shew forth all his praise I might here speak of the form and stile of Scripture of the scope and end of it leading to God and Everlasting happiness but I shall limit my self to the antiquity of the Scripture the instruments employed in transmitting it to us the matter of the Scripture the efficacy and success of them and the adjuncts of the Scripture 1. For the antiquity of the Scripture that is most true which is most antient and so is the Scripture for however error may plead antiquity yet truth had
still the fore-start of it from the beginning it was not so says Christ Mat. 19.8 What Book so antient as the Book of Moses out of which the rest are to be proven The Hebrew was the most antient Language Moses who wrote in the Hebrew Language was dead long before the Theban War and Siege of Troy the first thing written by the Heathen and for the antiquity of the matter it is the most antient the matter first whereof it treats concerning the Creation of the Heaven and the Earth the Creation of Man and his fall the effects whereof the Heathen have felt though they could not ascend to the cause The History of the Worlds Creation being first Man that was made the sixth day could not have known unless God had revealed it unto him Nay Tit. 1.2 It speaks of Promises made by God that cannot lie before the World began and that these are not Impostures of men their accomplishment in every age makes out 2. For the Instruments imployed in transmitting the Doctrine of the Scriptures to us some of them were learned as Moses Daniel Paul though all their Learning could not reach that Doctrine but generally they were simple illiterat men and to convince us further their Doctrine was of God they could not be deceived they would not deceive and though they would they could not deceive 1. They could not be deceived Why Either they had their Doctrine from God and a good Spirit or from Sathan and an evil Spirit if they had it from God and a good Spirit as indeed they did have it they could not be deceived and from Sathan and an ill Spirit they could not have it for he would not inspire Doctrine in men so destructive to his Kingdom and interest 2. As they could not be deceived so neither would they deceive when impostures comes out to cheat others any with half an eye cannot but see some design in their cheat but what design could the instruments employed to carry this Doctrine have They walked not in craftiness they handled not the Word of God deceitfully they affected not humane Wisdom but by manifestation of the Truth commended themselves to every mans Conscience as in the sight of God 2 Cor. 4.2 The world saw they reaped no advantage by their Doctrine but a sore skin they relinquisht all their own interest and worldly advantages in their faithful discharge of their trust And 3. As they could not be deceived and would not deceive so though they would they could not deceive and that because these things they preached and wrote of were not done in a corner but before all they came not out as the Papists to tell of miracles in corners which none saw but themselves but of things done in the open view of the world so that if they had vented any untruth there were myriads of men to witness against them and give them the lie Apian confesses many things concerning the Jews The Pharisees confesse of the Apostles Acts 4. That a notable miracle was wrought by them which was manifest to all that dwelt at Jerusalem and none could deny it The Philosophers and Heathens confessed that many things were true of the Christians But 3. Let us consider the matter of the Scriptures and O! what beams of Divinity will we find shining there look on it in the bulk no such systeme of Doctrine concerning God and his Attributes the Creation of Man and Providence the Fall of Man and his Redemption concerning mans Duty the immortality of the Soul the resurrection of the Body Eternal Life and happiness c. as this Book holds out Consult all the Philosophers all the Druids and Brachmans all the Magicians that ever spoke or wrot of Divine things and put all their Doctrines together in one they cannot parralel this Book and the matter contained in it it is such a compleat Transcript and System of Doctrine and this proves it to be of God Why Could the mind of man what way soever have found out what is in this Book no certainly these wonders of Nature parts abilities would never have left it to some poor illiterat Fisher Men to discover that they should bring forth such transcendent sublime Truths demonstrats the Scriptures to be the word of God Look upon it in the parts the Histories contained in it though written by so many several men living in so far distant ages places of the world yet have a wonderful harmony holding out a true Chronology and supputation of time which proves their divine authority and infallible verity Here ye have a true History of what the Heathen involved in Fables for if it were fit to insist on it I could clear their first Saturn was Adam and the next Noah whose three Sons Shem Ham and Japheth were Transformed by them Ham into Jupiter Japheth into Neptune and Shem because they hated the blessed race into Pluto and that all their other Fables are but obscure and dark intimations of the Histories which in the Bible are clear and plain here we have Histories not so much concerning great Kings and Princes as of poor Believers not so much concerning things that occurred as the Providence of God in bringing them about And as Scripture Histories are exact true and distinct So Scripture dogmata and Doctrines are so clear many of them and so consonant with Natures light that in some measure they may be known by it as that there is one God the first cause of all That it is reasonable he should be served c. That reasonable Creatures have immortal souls and die not as beasts which made the Heathen to cry out as Deut 4.8 What nation is there so great that hath statutes and judgments so righteous and others of them though they be not known by natural reason yet they are not contrary to principles that are naturally known concerning the Power Wisdom and Goodness of God and being revealed will be acknowledged to be very rational Thus though man know not the way of Redemption but by Divine Revelation yet he may find himself an object of pity which alone can be expected from God and of justice if he find not out some remedy Again though some mysteries transcend the Light of Natural Reason as the Trinity of Persons the Incarnation of Christ c. Yet that will not bring the Doctrine in question partly because no Doctrine even of the Heathens but it hath its own secrets and partly because there are many things in nature which we see are and yet we cannot tell why what and whence they are But further consider the Scriptures and as we will find them clear as to the Histories and Doctrines therein set down so as to the Prophesies therein contained we will find an exact answerableness of so many future events to their predictions in the Word The Heathens hold their amâ—â—guous Oracles so adapted to the events that they might put their own Commentars upon them
that would live by Faith he must not say in his heart Who shall ascend into heaven to bring down Christ or an issue from above or who shall descend into the deep to bring up a Christ or an issue from the dead But the word is near thee even in thy mouth and in thy heart The Word of Faith the Word in the Gospel which we preach This Point because there are several things in it of special concernment for us I shall deduce and branch out to you in four Heads 1. That really needy Saints who are put to live by Faith ought to be and will be much conversant with the Word that they may know what is for them and suitable to their case there 2. That as really needy Saints will be much conversant with the Word so they will judge of things according to the Verdict of the Word 3. That to fix them in that Resolution to judge of things according to the Word they must fix this Principle That the Word is of Divine Authority 4. That having fixt this That the Word is of Divine Authority the Believer must send out his Faith to believe and his hope to look for all that he finds in so Divine and sure a Word For the first of these I say That really needy Saints who are put to live by Faith ought to be and will be much conversant in the Word that they may know what is for them there and suitable to their case This is clearly imported in the Text while he saith I hope in thy Word He must know what is in the Word to lean his Faith and Hope upon for except he know he cannot lean his Faith and Confidence on it Hence David a great liver by Faith was much conversant with the Scriptures they were his meditation his meat his delight the men of his counsels his guides as ye may read at length what his esteem of the Scriptures was in that 119 Psalm And this being so it will infer not only that really needy saints should attend upon the Word preached but more especially that they should and will be much at the privat serious reading of meditation on and perusal of the Scriptures a duty that in the first place I would prove to be a duty And 2dly press it on you 1. I say it is needful to prove that it is a duty that the Scriptures be read by all in opposition to that cursed Popish principle that will not allow any laick or privat person without a peculiar licence to read the Scriptures whereby they turn that in a priviledge and confer on some only which God hath imposed as a duty on all yea further so Tyrannical are they in this that though they permit some to read the vulgar Latin or Translations according to it as they have turned it in English where Protestants are lest if they shuld hinder them in the use of that they should read other Translations without their liberty yet in other places as Spain and Italy they are sparing of these Licenses This is a damnable error not only contrair to the way of the ancient Church wherein they glory so much wherin privat persons were so well acquaint with the Word that they would make it the subject of their discourse while they were about their ordinary callings but is clearly repugnant to Scripture and principles deduced therefrom both in the Old and New Testament I shall not insist on controversial things but lay down first some instances from Scripture to which I shall add some Scripture arguments for clearing that Truth For Scripture instances look to the Old Testament it is marked Acts 15.21 That in old time Moses had in every City them that preached him being read in the synagogues every sabbath day and not the Books of Moses only but the Prophets And therefore our Lord in his solemn Sermon Luke 4.17 Read out of the Prophecy of Isaiah that Book being delivered to him Beside publick reading of the Scriptures we find privat reading enjoyned Deut. 17.18 The King was to have a Copy of the Law in a Book out of that which was before the Priests and Levits to be with him and he was to read therein all the days of his life Josh 1.8 The Commander of the people was not to let the book of the Law depart out of his mouth but to meditat therein day and night It was also to be read by mean persons for Deut. 6.6 These words commanded to the Jews they were to teach them diligently to their children to talk of them when they sat in their houses when they did walk by the way when they did ly down and when they rose up and this they could not do in all the ages of their Church unless they read the Books of Moses when Moses was gone We find that Eunuch in returning from Jerusalem in his journey reading the Scripture Act. 8.30 We find Timothy from a child instructed in the Scriptures 2 Tim. 3.15 drinking it in with his milk and in a word Psal 1.2 We find the blest man in those days and in all ages of the Church to be that man who hath his delight in the Law of the Lord and in his Law doth meditate day and night If again we turn to the New Testament we find that Christ commands the Jews to search the Scriptures Joh. 5.39 We find the Bereans commended for comparing Christ Apostles Sermons with the Scripture searching the Scriptures whether these things were so Act. 17.11 We find it required That the word of Christ a well in us richly in all wisdom teaching and admonishing one another Col. 3.16 which necessarily requires frequent reading of the Scriptures we find the Apostle supposing the Corinthians read them 2 Cor. 1.13 We wrote none other things to you than that you read and acknowledge and Eph. 3.4 Whereby when ye read ye may understand my knowledge We find him commanding it Col. 4.16 When this Epistle is read amongst you cause also that it be read in the Church of the Laodiceans and that ye likewise read the Epistle from Laodicea 1 Thes 4.27 He charges them by the Lord that that epistle be read unto all the holy brethren and if the Apostle John Rev. 1.3 pronounces them blest who reads the words of that prophesie which is a dark obstruse Book It is not the purpose of the Spirit of God that other plain Scriptures should be shut up from people But 2. Unto these Scripture instances we shall add a few Scripture Arguments as 1. For what end were the Scriptures plainly and legibly written and at first in a known language if not to be made use of and read when the Vision is written and made plain upon Tables Habakkuk tells the end of that is That he may run that readeth it 2. If the Prophets Christ and his Apostles did not spare to preach their Doctrine in the audience of all it cannot be rationally thought but that we may
read the Scriptures that contains the sum of their Doctrine 3. The Scriptures are not only written to all but are recommended to all therefore they concern all and are to be read by all Rom. 15.4 Whatsoever things were written afore-time were written for our learning that we through patience and comfort of the Scriptures might have hope The Epistles of Paul were directed to all the Saints John's 2d Epistle was written to an elect lady his 3d. Epistle to Gaius In his first he writes to fathers young men and children and how irrational is it to assert that that which is directed to all should be keep'd up from any concerned 4. The use that all have for the Scriptures do prove that they should be read by all they are the Rule by which we are to walk and therefore the man that would walk right must know the Rule They are the Charter of our Inheritance and that we be not cheated we would know it They are our elder Brothers Testament and therefore we ought to read it that we may know our Legacy All the Epithets given to the Scripture in relation to our need tell it is the will of God we should be conversant with them And Lastly There are many duties required of Christians that they cannot perform unless they be conversant with the Scriptures they are bidden try the spirits whither they be of God 1 Joh. 4.1 And how shall they try them but by the Touchstone of the Scriptures They are bidden prove all things 1 Thes 5.21 And how shal they do that unless they make use of the standard of the Scripture they are bidden add to their faith vertue and to their vertue knowledge 2 Pet. 1.5 And how shal they increase in knowledge if the Scriptures be not conversed with nay more How shall ignorance be proven to be a sin if the Scripture the only Illuminator of the Understanding be not to be conversed with But I shall forbear further debating with Papists the imitators in this of other Hereticks whom Tertullian calls Lucifugae scripturarum who while they prohibit the promiscuous reading of Scripture proclaim how little kindness they expect of the Scripture It is with them as it is with a Tyrrant and his Subjects he dares not trust them with armslest they should rise against him so they will not let people read the Scriptures lest thereby they should soon discover their abominations and cheats therefore it is that they keep them in a mass of ignorance and please them with that That Ignorance is the Mother of Devotion But 2. To press this Duty upon you for I would not so much have us Disputants for this Truth as Practisers of this Duty I would not have men having Bibles in their Houses and yet as little acquaint with them as if they had none if this be a duty it would be followed forth in practice I shall not enter upon the way of reading Scripture here but in bearing home the practice of the duty I shall say this 1. Ye that have Children train them up at Schools a thing wherein the heat of persecution made the ancient Church very deficient they had no Schools to put their Children to But how made they up that loss by procuring Copies of the Scriptures they got in some to read to them whom they lodged with them or going far to hear them read by such as could read them And I might here instance Pambo who came to a Friend that he might read a Psalm to him and he beginning the 39 Psalm I said I will take heed to my way that I sin not with my tongue hold there said he till I learn that well and when he came again being asked why he tarried so long away O said he I think that one lesson of the Government of the Tongue shall suffice me all my life But this I leave as a digression But if these who wanted Schools were put to such pains and charges to supply that defect what a great defect is it in you that have Schools and yet there are so many of you in the place and Countrey about that can read none at all Is not this a great neglect of a special mean of Salvation and to find it in such a place where Religion has had countenance and where Learning might be had with ease that so many persons should be found not able to read the Scriptures O what a lamentable defect is it and I wish it may not be continued in in this generation And I shall add to this of putting your Children to read ye would beware of indulgence to them while they are learning This sinful indulgence of Children is an ill symptom for the generation to follow and more it is a sad presage that these your sinful indulged Children shall prove your greatest plague experience hath proven it and ye would look to it if the Children ye have indulged do skaith to Church or State readily ye may get the first draught of the Cup they will be your greatest cross But 2. I would recommend to you that ye that can read would make use of that gift that is a thing ye may do with little interruption to your lawful affairs and a thing ye have liberty to go about without hazard ye are not like Incodemites as many are called in other parts of the world wherein Inquisitions are so terrible to people that if they have a Bible or any portion of it they must hide it for fear of the Inquisition ye are not in that hazard and if ye refuse to make use of the Scripture when it is dadded on you and have liberty to be conversant with it it shall be righteousness with God to take that liberty from you and give you up to Inquisitions as a punishment for that dreadful neglect I see Bibles among you and bless God for it but it is not enough to have them go through them and seek to be acquaint with the mind of God held out to you in them But to press this duty a little more distinctly I would briefly point at four or five things which I would have you to consider 1. I would have the excellency of the Scripture considered ye know men of Spirits if they hear of an excellent Book written by a very learned person O how would they long for it be at pains to have it and read it how greedily will some seek after and peruse Histories and Romances who are little in reading the Scripture but I shall come nearer you If there came News to Scotland that there were a Book written by God in Spain or some other remote Countrey how would it be longed for how would ye be earnest to seek and peruse it and if so what a sin and a shame is it when that Book inspired by the Spirit of God written by infallible Instruments is among your hands and yet how many are there that neither in their Families nor in secret have
but as the Scripture is most distinct and clear in its Predictions and in the circumstances of things foretold So there is an exact answerableness in the event as in that of Genes 49.10 The scepter shall not depart from Judah nor a Law-giver from betwixt his feet until Shiloh come How exactly was it accomplisht at the birth of Christ and these Predictions and their exact accomplishments do evince that these Prophesies could come from none but the supream God who is Omniscient and has a Dominion over the Universe and who because He purposed these things foretold brought them to pass But 4. Take a look of the success and efficacy of Scriptures and Scripture Doctrine and that will tell it is of God I know not well where to begin or close in laying open this Consideration only I shall deduce it shortly in these four steps 1. The Doctrine of the Scriptures proves it self to be of God by its prevalency in the World among men and its prevalency when it had nothing extrinsick to back it it hath come in on men when they read it and hath been the ministration of death and terror when all things were going well with them and hath raised them out of the pit of despair when all things spoke sadness to them It hath had a singular power in it to terrifie and humble the mind of men and then to give them peace and comfort that they have been perswaded notwithstanding long fix in contrary perswasions to relinquish their former way with great joy and to imbrace the greatest misery in the world as their greatest happiness and that it should make such a conquest on men and bring in such fresh sweetness in the greatest bitterness it proves it to be Divine To this secondly add the universality of this conquest in so short a time Paul carried the Doctrine of the Gospel from Jerusalem round about to Illyricum Rom. 15.19 and within 200 years or thereby after Christ it came the length of Scotland and with whom did it prevail not with a few of the meaner but with many Learned Philosophers such as Dionysius the Areopagite Justin Martyr many who used curious Arts who brought their books together and burned them before all men Acts 19 â—9 with great men Kings and Princes Constantine the Great and his successors not with moderat persons only but with enemies with Judges that sat upon Benches and condemned the Saints it made them come down from the Benches and go with the Christians to the Stakes was not that a proof that the Doctrine was of God And I shall thirdly add that the Scripture and the Doctrine thereof was thus successful when it had nothing extrinâ—ck to commend it but was every where opposed Pagan Religion flourishes but where it hath the Authority of Princes to back it The Mahumetan Religion also prevailed at first because it promises liberty from subjection to Superiors The satisfaction of mens lusts and pleasures while they live and a Paradise of pleasures when they are dead but after its first prevailing it hath not spread but where the sword made way for it but Christianity a Sect every where spoken against Act. 8.22 yet prevailing doth evidence it is of God Consider again the men that carried this Doctrine poor men insignificant persons that were more ready to beget contempt of it than reception of it men that set not themselves to seek mens interests but pressed them to deny all ungodliness and fleshly lusts They held out no worldly encouragement to men to imbrace their Doctrine but on the contrary told them that upon the reception of their Doctrine they behoved to undergo the hardest of lots and evil usage in the world whereof themselves were visible samplaâ—s and yet Christianity prevailed and the Doctrine of the Gospel had success which proves it to be of God 4. This Religion and Doctrine had such an impression that whosoever embraced it there was no parting of them and it men might take their estates and lives from them but could not part them and the Doctrine of the Gospel and these were not fools but men that in other things evidenced themselves to be intelligent sober understanding persons but when it came to the matter of their Religion no torments devised by men could move them to relinquish it but they did run to the Stakes and offered themselves willingly to the Fires to the beheading Sword and other cruel deaths and how could they have done this if not supported by the efficacy of the Doctrine they had embraced which proves it to be of God In the 5. and last place consider the Adjuncts of this Doctrine of the Scriptures the great miracles whereby it was confirmed wonders may be wrought by the power of second causes but miracles are only of God being above if not contrary to the course of nature How clear and convincing were these miracles wrought by Moses in Egypt by Christ and his Apostles so in that forecited place Act. 4 16. The Rulers confess that indeed a notable miracle had been done by these men is manifest to all c. Their miracles were so clear so infallible and many for kind that it were blasphemous to think or say God would afford them to confirm any Doctrine but his own And to this I shall add the providence of God in preserving the Scriptures and the Church cleaving to the Doctrine thereof against all the malice of Satan and wicked men bended against both How long is it since they sought to root out Israel and yet she is to the fore How long since Antiochus made search for all Copies of the Scripture destroyed some and sought to destroy the rest and yet it is preserved and hath spread How long since crouds of Errors and Hereticks have sought to adulterat and corrupt the Scriptures since the days of Christ and his Apostles and yet the providence of God hath so vigilantly watched over it that it is kept pure and uncorrupt and so transmitted to us at this day in thâ— primitive language from the Church of Rome which no doubt would have done with the Scriptures as they did with other Writings of the ancient Fathers had they known that use would have been made of them against them And to this I may add the providence of God against the Enemies of the Scriptures and the Church professing them Antiochus fell without hand the Babylonian Monarchy no sooner medled with the Church of the Jews but it came to an end and in all ages the providence of God hath been eminently seen in the judgments of God upon these that opposed the Scriptures and the Professors thereof These are some evidences that the Scriptures are of God and of Divine Authority In the 3d place I told you that beside the Historical verity of the Scriptures supposed and the Divine Authority of them proposed there is need of the Spirit to discern these things I shall not trouble you with the quirks
I spoke of that a man that is wronged can only forgive what concerns his own interest but the person that wrongs God is still lyable to God for his interest thy forgivenness of the wrong done to thee is not a total absolution but for what concerns God the injurious person is still comptable to God 3. If it be inquired on what terms should men forgive I Answer as to the matter of envy malice desire of revenge rancour hatred a man is bound to forgive whatever the temper of him be that does the wrong Mark 11.24 When ye stand praying forgive says Christ if ye have ought against any that your Father which is in Heaven may forgive you intimating that if a man hath done thee an ill turn thou must not because of that do thy self a worse by keeping up a grudge thou must not let rancour obstruct thy access to God in Prayer yea whether he repent or not thou art bound to heap coals of fire upon his head to melt him Rom. 12.20 And therefore Exod. 23.4 5. When our neighbours Ox or Ass is going astray or the Ass of him that hates us is lying under a burden we must bring the one to him and help up the other And Rom. 12.20 If thine enemy hunger thou must feed him if he thirst thou must give him drink and so witness that thou art willing to pardon him all this thou art bound to what-ever be the carriage of him that injures thee but for familiar or intimat converse there is repentance in the injurer required Luk. 17.4 If thy brother trespass against thee seven times in a day and seven times in a day turn again unto thee saying I repent thou shalt forgive him 4. If it be inquired How shall this forgivenness be gone about and expressed I answer that here we must beware of Satans wiles there are many that will forgive but not forget ye will find many in forgiving their carriage is like Absaloms to his Brother Amnon 2 Sam. 13.22 He spake not to his brother good nor bad but when he got an opportunity he killed him This is not Christian-forgivenness it 's the practice of many to cover their hatred with lying lips Prov. 10.18 There are many that speak fair unto their neighbour when seven abominations are in theâ—r hearts Pro. 26.25 Many whose carriage is like Joaâ—s to Amasa who came and said Art thou in health my brother And took him by the beard to kiss him but smote him under the fifth rib and slew him 2 Sam. 20.9 10. That 's not Scripture-forgivenness the Scripture presseth forgivenness from the heart Mat. 18.35 So shall my heavenly Father do unto you if ye from your hearts forgive every one his brother And Mat. 5.44 We should love our enemies bless them that curse us do good to them that hate us pray for them that despitefully use and persecute us that 's forgivenness acceptable to God 5. If ye inquire how often and frequently are folk bound to forgive the debts of injuries done to them I can give you no more fuccinct answer than Christ gives Mat. 18.21 Peter saith How often shall my brother sin against me and I forgive him till seven times Christ answers I say not to thee till seven times but till seventy times seven that is though injuries were never so often repeated that as ye use to speak it would provoke patience it self yet it is the will of our blessed Lord that there be forgivenness 6. If ye ask Shall men then so forgive that there shall no pursuit be of injuries done to them Shall they ly down and take as many wrongs as folks like to do unto them and make no more of it but forgive them I answer no doubt reparations are allowed and required and the Law and Civil Magistrat may be made use of for that end or â—n case the matter be betwixt Magistrats by a Civil War But in so far as concerns us in our privat stations I shall give you a few words for clearing the case And first when a man forgives an injury he is not always obliged to pass the damnage he may forgive the wicked disposition of any oppressor or cheater when he is not bound to forgo the loss he hath sustained partly because by the eighth Command he is bound to look to his own subsistence and so to recover his own for that end partly because the damnage belongs to the Civil Magistrat to see to and right or punish and therefore privat persons cannot forgive these Yet 2. in some cases we are not only bound to forgive the injury but the damnage also That is when a man may subsist without that which the injurer hath taken from him and the injurious person cannot without his own ruine make satisfaction or restitution in that case the Law of Charity though not strict Justice will plead for forgivenness in the matter of damnage And 3. Even when a man is to forgive the injury but not the damnage he is not to make reparation at his own hand he is not to walk out of Gods way to get the damnage repaired when he hath got a wrong he is not to do himself a wrong and God another wrong to right it And 4. In seeking reparation in the matter of damnage we would take heed that we be not scandalous The Apostle taxeth a fault in the Corinthians 1 Cor. 6.1 That they vexed their brethren in going to Law with them especially under Infidels and Heathen Judges There are many cases which may prove scandalous among Professors and this is one when in petty injuries which they should bury they vex one another in Law And 5. When a man goes to Law to seek reparation of a damnage it should not only be the last refuge as a Physitian when he cuts off a leg or an arm for the preservation of the life of the Patient but his seeking reparation must be so managed that it may bear witness to all that he seeks the good of hiâ— Party as well as his own 7 If it be asked How stands all this that hath been spoken of forgivenness with that of the Apostle 2 Tim. 4.14 Alexander the Copper-smith did me much evil the Lord reward him according to his works This if I might insist upon would lead me to speak to these imprecations in Scripture used against men that are not only injurious to others in private wrongs but are enemies and injurious to the work of the Gospel and imprecations vented by godly men led by an extraordinary spirit against them are not a pattern to be imitat by us only ye would know that a mans forgiving of wrongs doth not import that he is to call ill good a knave an honest man or that he is to assoil him at Gods Tribunal what-ever pardon he give the injurer is to answer to God for his interest 8 If ye ask How shall folk win to this sweet condescending humour to forgive injuries
the Scriptures without the Testimony of the Church as well as they But I shall add 3dly If any should ask who gave them that warrand to determine concerning the Authority of the Scriptures If they should say to a Pagan that is the Word of God I say it and I have authority to declare it If the Pagan should say where is your evidence that ye have that authority if they cannot adduce any may not he justly alledge that they bear Witness of themselves All the evidence they afford to any is that the Church of Rome is infallible and when they are put to that they adduce these passages Mat. 16.18 Thou art Peter c. Luke 22.32 Joh. 21.15 well say I have these Testimonies Divine Authority to perswade men concerning the infallibility of the Church of Rome and must men believe that antecedently to their receiving their testimony concerning the Scriptures If so then not only themselves who testify but others who are to receive their testimony must be perswaded of the Divine Authority of the Scriptures antecedently to that testimony In a word when they would prove their Authority they run to the Scriptures and in proving the Authority of the Scriptures they recurr to their own testimony and so run in a circle I might add a 4th thing to discuss their Authority from their own principles for the clearing of which I shall hint at three words I hope they will grant that they who testify concerning the Divine Authority of the Scriptures must be Christians not Pagans Church-Officers not Laicks Now by their principles how can they satisfie the Christian world that their Pope is not an un-baptized Pagan or a meer privat person I shall not found my doubt upon Pope Leo the Tenth his Creed that said The Fable concerning Christ had been a gainful Fable but upon their making the real administration of the Sacraments to depend upon the real intention of the Priest that administrats them And so I reason it is impossible morally to know that the present Pope is a baptized Christian or a Church officer in regard we cannot know what were the intentions of him that baptized or ordained â—im and what a blind is it to cause the authority of the Scriptures depend upon such an uncertainty 2. Consider again their sin of Simony we find their Histories full especially in these dark times some while bâ—fore the Reformation of their Symoniacal Popes who by budds and bribes and one by faigning a Voice from Heaven to out his Predecessor did advance themselves into the Chaiâ— Now by their own Cannon Law Symony makes void the Election and nullifies all the Acts following thereon Now suppose a Pope get into the Châ—ir by Symoâ—y and â—â—eats Cardinals who elect his successor their Act his Election are null and it is impossible they can be capable of any Ecclesiastical Act particularly for testifying concerning the authority of the Scriptures 3. I would know how the Christian world should know the Popes declaring concerning the authority of the Scriptures since very few have access to him except we take the Testimony of humane Writings or some wandring Priest with his Papal Bulls and Lead affixt to them Shall we give credit to these Bulls carried by his Priests because they have the ordinar Characters of Papal Bulls and shall â—e not for all the Divine Characters that are found in the Scriptures creâ—â—t them to be the Word of God From all which ye would learn to look upon the Romish Religion as a Religion wherein ye have no ground of certainâ—y to go on and so that there is no Faith in the Romish Religion but that which is ultimatly a humane Faith for if they give us Scripture how know 〈◊〉 that it is Scripture They tell us their Church says so 〈◊〉 know we the certainty of the Churches Testimony 〈◊〉 Pope says so and for that we have but the testimony of his humane Writings and of his Priests Bulls and suppose we should go to Rome we should not get easie access to him and though we should get access to him we know not what he is whether a baptized Christian or an unbaptized Pagan and the Priest that baptized him had not the due intention so that ultimatly all the Faith in the Romish Religion result into an humane report but if the Lord will I shall in the afternoon let you see other evidences of the Divine Authority of the Scriptures that we shall not need to go to Rome for their Testimony Take the Bible seek that Spirit that dictated the Bible look on the Scripture as a true History look oâ— it with that credit ye look on Titus Livius Quintus Curtius Buchannan or any other humane writing and they will prove their own Divinity This I say if the Lord will I shall follow forth more distinctly in the afternoon and therefore I leave it and speak a word to profane Cavillers at the Scriptures authority There is a word Christ hath in assorting the Divine Authority of Hâ— Doctrine which ye would notice Job 7.10 My doctrine is not mine but his that sent me if any man will do his will be shall know of the doctrine whether it be of God or whether I speak of my self The meaning whereof is not that folks must first obey ere they know the Divinity of his Doctrine nor is it that the Word needs the charity of well disposed persons but this is it that he must be in a good frame that would take up the Divine Authority of the Word I mark it for this end because there are so many Atheists Anti-scripturists mockers of Scripture denyers of the Being of Spirits immortality of the Soul and of Rewards and Punishments after this Life and it is to little or no purpose to discourse to them of the Divine Authority of the Scriptures It is with them as with that man who said non persuadebis etiamsi persuaseris although thou convince me thou shalt not perswade me they have done with their part of happiness if the Scriptures be of Divine Authority and therefore they will not be perswaded that it is so for these I shall leave them to these two words one is Psal 9.16 The Lord is known by the judgment which he executeth They that will not see God in his Bible shall see and find him in the execution of his Judgments upon them The other word is Zech. 1. when verse 4. he has spoken of their Fathers who when they were bidden turn would not hear nor hearken he says verse 6. But my words and my statutes did they not take hold of your fathers and they returned and said as the Lord of Hosts thought to do unto us according to our ways and according to our doings so hath he dealt with us I leave these malitious and desperat men who are hardned in their impiety to have the Scripture verified on them but a man that does the will of God that walks humbly
in more than ordinary exigence we might say through Christ strengthning us we can do all things Lord bless his word unto you SERMON XXXVII Psalm 130. Verse 7 8. Let Israel hope in the Lord for c. YOU heard that these two Verses do contain the second part of the Psalm wherein after that the Psalmist in the first 6 Verses hath been wrestling partly with plunging perplexities represented under the notion of Depths vers 1.2 Partly with the Conscience of guilt verses 3.4 And partly with the delays of comfort and an outgate verses 5.6 After that I say the Psalmist comes to get some issue and outgate whereof he giveth not a direct and express account but any good he hath gotten he presently makes it appear in good news to Israel he hath an exhortation to them to hope in the Lord and hath Motives and Arguments pressing his Exhortation which are taken partly from what is in God to the behove of his Israel For with the Lord there is mercy c. And partly from what he will let forth of this for their good and behove not only is mercy and plenteous redemption with him but he shall redeem Israel from all his iniquities For the Exhortation I spoke to it at length And at the last occasion I brake in upon the Motives The Instructions to be gathered from which I reduced to two general Heads 1. Something supposed concerning them that are put to hope and allowed to hope in God And 2. Something proposed concerning such as are called and allowed to hope and as a ground to their hope For the first That which is supposed in the Words it may again be reduced to these two Heads of Doctrine 1. That the man called and allowed to hope in God is one that is acquainted with misery in himself and is put to look out to what is in God or with him to do his turn For with the Lord there is mercy That there is mercy with God implys That the man that is called and allowed to hope in God is in himself miserable and put to look out to God for mercy and so it is one of the blessed and sure characters of a person that is called and allowed to hope in God that he is kept humble not conceity nor dreaming of any good in himself and the nearer he be to the dust he hath the more warrand to hope for the man that spears the right gate to hope is he that Lam. 3.29 Puts his mouth in the dust if so be there may be hope he creeps low in the dust to seek encouragement to hope and the man that is called to live by Faith is opposed to the man whose soul is lifted up in him and consequently to the man whose heart is not upright in him Hab. 2.4 And further the man that is called to hope and allowed to hope in the humbling sense of his misery he is put to look without himself to what is in God or with God for him he is called to hope on the account of mercy in relation to his misery It intimats that the humble sensible man the Israel of God can never be undone so long as God is to the fore and there is enough in him to do his turn though he be miserable and wants that he stands in need of yet if it be in God he shall not want If mercy be in and with God he is made up in the midst of his misery To this I have spoken already and shall not repeat I proceed to the second Observation implyed in that which is supposed concerning the man that is put to hope and warranted to hope in God That not only is he simply miserable and needing mercy but he is under such a bondage of sin and misery as he cannot extricat himself out of it except God interpose He needs not only mercy in God but redemption and plenteous redemption in God to rid him out of these bonds wherein he is fettered and bound and out of which he is not able to deliver himself Although the consideration of sin will come in to be spoken to on the next Observation by it self yet I shall on this touch a little in general both on the bondage of sin and misery under which the Israel of God are supponed to be lying As for sin all men by nature are bound slaves to it they are hurried away with every impetuous blast of temptation that blows upon their corruption but it is the Israel of God that are called and allowed to hope in God that feel this bondage Hence the Apostle Rom. 7.19 saith The good that I would I do not but the evil that I would not that I do And he finds a law in his members warring against the law of his mind leading him captive to the law of sin on which account he crys out O wretched man that I am who shall deliver me from this body of death There is a captivity indeed under sin and he tells the Galatians Chap. 5.17 That the flesh lusteth against the spirit and the spirit against the flesh and these two are contrary one to another so that they cannot do the things they would So the Israel of God are under a bondage of sin when they would do good as the same Apostle hath it ill is present with them And for the bondage of their misery the Scripture is so full anent it and the experience of the Saints so amply confirms it that it is needless to stand on particular proofs and instances of it How often are they put to that Psal 107.11 Because they rebelled therefore he brought down their heart with sorrow and labour they fell and there was none to help In the Application of this I shall speak a word first to the wicked and ungodly and then to Gods Israel who are called and allowed to hope in him notwithstanding this bondage they are under For the first to wit the wicked They would from this look on it as a sad character to know little and be as little sensible of their bondage through sin and misery They look on a licentious way of living in sin when they have eyes full of adultery and that cannot cease from sin as it is 2 Pet. 2.14 When sin reigns in their mortal bodies and they obey it in the lusts thereof and they yield their members as instruments of unrighteousness unto sin Rom. 6.12 When they give themselves up to work all uncleanness with greediness Ephes 4.19 They look upon that as their liberty and they are never out of bonds except when they are glutting themselves with sin they slâ—ep not except they do ill O! that such knew what a madnes and distraction they are under while they glory in their chains as if a mad-man should glory in his fetters look to it assure thy self thou shalt find sin to be a bondage and need of looking to God for Redemption from it ere thou have a warrand to